Replacement theology? Yes or No.

[Churchgoer]

The most important thing by far in understanding scripture is faith.

Richard Dawkins is a well disciplined expert in atheism,
yet he has nothing to offer to us here because he has no faith in God.
His loyalty to atheism has compromised his ability to understand scripture.

Fruchtenbaum is a well disciplined expert in dispensationalism,
consequently his interpretations of prophesy are not Jesus based, but Israel based.
His loyalty to earthly Israel similarly compromises his ability to rightly understand prophesy.

Holy spirit guiding us, it is a journey. Our understanding continue to grow, from baby Christian to mature one, to higher ground, till we meet Jesus face to face.

 

[OMC]

You might understand this differently to me, but I notice that in the beginning of Revelation 11 that the temple is not yet destroyed.

Revelation11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

Forty and two months is 3.5 years.
Jerusalem is also identified in this chapter in v.8.

Revelation 11 doesn’t contradict the covenant‑cosmos reading — it actually reinforces it — because John is shown the temple still standing precisely so he can narrate its judgment, not its survival, and the 42‑month trampling matches the same covenant‑collapse period Jesus gave in Luke 21.
The measuring scene is never preservation; in Scripture it is either assessment for destruction (Ezekiel 40–43) or marking off the remnant (Zechariah 2), and here the inner sanctuary is measured while the outer court — the part exposed to Rome — is handed to the Gentiles for 42 months, the same period Daniel calls “a time, times, and half a time.” Jerusalem is explicitly named in v.8 because John wants the reader to understand that the “holy city” being trampled is not a symbolic abstraction but the covenant city whose fall Jesus predicted.
The fact that the temple appears at the start of the chapter simply means the vision is pre‑destruction, just like Jesus standing in front of the still‑standing temple in Matthew 24:2; the narrative moves from temple‑standing to temple‑fall.
Nothing in Revelation 11 requires a future rebuilt temple — it only requires that John is shown the covenant structure that is about to be judged. However, a temple can be built, but it would have zero prophetic authorization, zero covenant function, and zero eschatological legitimacy, because Scripture never promises, predicts, commands, or requires a future physical temple after the destruction of the one Jesus judged.

 

[Beekeeper]

Revelation 11 doesn’t contradict the covenant‑cosmos reading — it actually reinforces it — because John is shown the temple still standing precisely so he can narrate its judgment, not its survival, and the 42‑month trampling matches the same covenant‑collapse period Jesus gave in Luke 21.
The measuring scene is never preservation; in Scripture it is either assessment for destruction (Ezekiel 40–43) or marking off the remnant (Zechariah 2), and here the inner sanctuary is measured while the outer court — the part exposed to Rome — is handed to the Gentiles for 42 months, the same period Daniel calls “a time, times, and half a time.” Jerusalem is explicitly named in v.8 because John wants the reader to understand that the “holy city” being trampled is not a symbolic abstraction but the covenant city whose fall Jesus predicted.
The fact that the temple appears at the start of the chapter simply means the vision is pre‑destruction, just like Jesus standing in front of the still‑standing temple in Matthew 24:2; the narrative moves from temple‑standing to temple‑fall.
Nothing in Revelation 11 requires a future rebuilt temple — it only requires that John is shown the covenant structure that is about to be judged. However, a temple can be built, but it would have zero prophetic authorization, zero covenant function, and zero eschatological legitimacy, because Scripture never promises, predicts, commands, or requires a future physical temple after the destruction of the one Jesus judged.

You may have that one right.
I also notice that in V. 8 Jerusalem is called "the great city".
We are told a lot about this Great City throughout the book of Revelation.

In v. 10 the word for earth is "ge" (also can be translated "land"), not "kosmos" which means world.
"ge" is used a lot in Revelation.

 

[OMC]

You may have that one right.
I also notice that in V. 8 Jerusalem is called "the great city".
We are told a lot about this Great City throughout the book of Revelation.

In v. 10 the word for earth is "ge" (also can be translated "land"), not "kosmos" which means world.
"ge" is used a lot in Revelation.

“the great city” in 11:8 is Jerusalem, and the repeated use of gē signals covenant‑land judgment, not global catastrophe.
John’s language stays consistent — the city that kills the prophets (Rev 18:24) is the same city Jesus identifies as Jerusalem (Matt 23:37), and the rejoicing of those in the gē (11:10) matches OT covenant‑curse geography, not planetary scope.
The vocabulary is doing the theological work: Revelation’s collapse is the collapse of Israel’s covenant world, not the destruction of the physical cosmos.

 

[Beekeeper]

“the great city” in 11:8 is Jerusalem, and the repeated use of gē signals covenant‑land judgment, not global catastrophe.
John’s language stays consistent — the city that kills the prophets (Rev 18:24) is the same city Jesus identifies as Jerusalem (Matt 23:37), and the rejoicing of those in the gē (11:10) matches OT covenant‑curse geography, not planetary scope.
The vocabulary is doing the theological work: Revelation’s collapse is the collapse of Israel’s covenant world, not the destruction of the physical cosmos.

Greek has flexibility like other languages, and John uses "ge" most of the time.
I do not want to accept strict linguistic rules unless they really apply to the whole Bible.
I noticed however that "world" is "kosmos" in Revelation 11:15 "The kingdoms of this world are become the kingdoms of our Lord".

 

[OMC]

Greek has flexibility like other languages, and John uses "ge" most of the time.
I do not want to accept strict linguistic rules unless they really apply to the whole Bible.
I noticed however that "world" is "kosmos" in Revelation 11:15 "The kingdoms of this world are become the kingdoms of our Lord".

kosmos in Rev 11:15 actually reinforces the point, not weakens it:
John is perfectly capable of saying kosmos when he means the world‑order of nations, and he does so precisely at the moment when the seventh trumpet announces Christ’s universal reign; but in Rev 11:1–13 he never uses kosmos — he uses gē, the covenant‑land term that the OT repeatedly ties to Israel’s judgment geography (Deut 28:21, Isa 24:1–6), and he anchors it to a measurable temple, a holy city, and the place where the Lord was crucified, which is Jerusalem.
The flexibility of Greek doesn’t erase the pattern:
John switches vocabulary when he switches scope.
Kosmos = the nations’ order under Christ’s kingdom (11:15);
gē = the covenant‑land under curse (11:10).
And Rev 18:24’s “the city that kills the prophets” is the same city Jesus identifies in Matt 23:37, so John’s lexical consistency is theological, not arbitrary.

 

[Beekeeper]

kosmos in Rev 11:15 actually reinforces the point, not weakens it:
John is perfectly capable of saying kosmos when he means the world‑order of nations, and he does so precisely at the moment when the seventh trumpet announces Christ’s universal reign; but in Rev 11:1–13 he never uses kosmos — he uses gē, the covenant‑land term that the OT repeatedly ties to Israel’s judgment geography (Deut 28:21, Isa 24:1–6), and he anchors it to a measurable temple, a holy city, and the place where the Lord was crucified, which is Jerusalem.
The flexibility of Greek doesn’t erase the pattern:
John switches vocabulary when he switches scope.
Kosmos = the nations’ order under Christ’s kingdom (11:15);
gē = the covenant‑land under curse (11:10).
And Rev 18:24’s “the city that kills the prophets” is the same city Jesus identifies in Matt 23:37, so John’s lexical consistency is theological, not arbitrary.

There is a very chilling prediction of the destruction of Jerusalem in Jeremiah 19 that uses similar language to Isaiah 24.
There are many parallels between the second and the first destruction of Jerusalem.
Here is one I have been looking at on the word "desolate".

Isaiah 24:12 In the city is left desolation, and the gate is smitten with destruction.
Jeremiah 19: And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.
Mathew 23:38 Behold, your house is left unto you desolate.
Revelation 17:16
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
Revelation 18:19
And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

I also think it is Jesus (not any antichrist) who is spoken about here:

Daniel 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

I also see the parallels between the curses in Deuteronomy 28 for breaking the law of Moses and the book of Revelation.
God is every bit as incredible in His destroying as He is in creating.

 

[OMC]

There is a very chilling prediction of the destruction of Jerusalem in Jeremiah 19 that uses similar language to Isaiah 24.
There are many parallels between the second and the first destruction of Jerusalem.
Here is one I have been looking at on the word "desolate".

Isaiah 24:12 In the city is left desolation, and the gate is smitten with destruction.
Jeremiah 19: And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.
Mathew 23:38 Behold, your house is left unto you desolate.
Revelation 17:16
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
Revelation 18:19
And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

I also think it is Jesus (not any antichrist) who is spoken about here:

Daniel 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

I also see the parallels between the curses in Deuteronomy 28 for breaking the law of Moses and the book of Revelation.
God is every bit as incredible in His destroying as He is in creating.

Your observations are correct: the “desolate” language forms a prophetic chain that consistently points to covenant judgment on Jerusalem, and the parallels between Isaiah 24, Jeremiah 19, Matthew 23:38, Revelation 17–18, and Daniel 9:27 are intentional, not accidental; the prophets use the same vocabulary because they are describing the same covenant pattern — when Israel breaks the covenant, God brings desolation on the city, the sanctuary, and the land, and Revelation applies that pattern to Jerusalem as the city that kills the prophets (Rev 18:24; Matt 23:37).
Isaiah 24’s “desolation” is covenant‑curse language (Deut 28), Jeremiah 19 predicts Jerusalem’s destruction in terms that mirror Isaiah, Jesus declares the house desolate in Matt 23:38, Revelation depicts the great city made desolate in judgment, and Daniel 9:27 speaks of Messiah ending sacrifice and bringing desolation on the covenant‑breaking city.
These are not random parallels; they are the Bible’s own covenant‑juridical structure.