The Role of Biblical Scholarship at Waco: 
One Attempt to Avert Disaster

by James D. Tabor
Associate Professor
Department of Religious Studies
University of North Carolina at Charlotte

Copyright March 1994 by James D. Tabor.
Permission is granted for non-commercial replication of or 
excerpting from this material, provided that appropriate notice
is included of its copyright status, as above.

=====
The Koresh Package includes the following electronic files 
    from James Tabor (jdtabor@unccvm.uncc.edu):
David Koresh's Unfinished Manuscript on the Seven Seals, 
    edited by James Tabor and Phillip Arnold
Events at Waco: and Interpretive Log
Rethinking Waco: the Perspective of the Academic Study of Religion
The Role of Biblical Scholarship at Waco:
    One Attempt to Avert Disaster

To access materials from the ccat gopher, University of 
Pennsylvania, follow these procedures:
telnet gopher.upenn.edu
select UPenn gophers
select ccat.sas

follow the menus -- for example
select CCAT Text Archives
select Religion
select Koresh MSS

=====

THE ROLE OF BIBLICAL SCHOLARSHIP AT WACO:
     ONE ATTEMPT TO AVERT DISASTER


It was 7:25 p.m. on Sunday, February 28, 1993.  My attention was 
suddenly riveted to an unfamiliar voice, edged with an appealing 
intensity, coming over CNN on the television in the next room.  
Anchorman David French had someone on a phone hookup who was 
quoting Biblical passages in a steady stream.  A photo of a young 
man with glasses and long wavy hair, which was later to become 
familiar around the world, was on the TV screen against a 
backdrop of a map of Texas with a place marked as ``Mt. Carmel,'' 
near Waco.  Regular CNN programing had been interrupted.  It was 
obvious that some emergency situation was unfolding.  I had not 
yet heard of the Alcohol, Tobacco and Firearms Bureau raid on Mt. 
Carmel that very morning at 9:55 a.m. which resulted in a two 
hour gun battle with the Branch Davidians, the religious group 
which lived there, leaving four AFT agents dead and 15 wounded.  
For the moment my attention was drawn to two things which 
fascinated me.  The young man from Texas called himself David 
Koresh, and he was talking about the ``Seven Seals'' of the book 
of Revelation.  As a Biblical scholar I knew that Koresh was the 
Hebrew word for Cyrus, the ancient Persian King who destroyed the 
Babylonian empire in 539 B.C.E.  I was intrigued that anyone 
would have such a last name.  Also, I was quite familiar with the 
mysterious Seven Seals in the last book of the Bible, and how 
they unfolded in an apocalyptic sequence leading to the Judgment 
Day and the End of the World. Like any good newsperson, CNN 
anchorman French kept trying to get David Koresh to talk about 
the morning raid, how many had been killed or wounded from his 
group, and whether he planned to surrender.  Koresh admitted he 
was wounded badly, that his two year old daughter had been 
killed, and some others were killed and wounded from his group.  
But it was clear that he mainly wanted to quote scriptures, 
mostly from the book of Revelation.  He said he was the Lamb, 
chosen to open the Seven Seals.  He challenged religious leaders 
and Biblical scholars from around the world to come to Texas and 
engage in debate with him on the Bible, and particularly to try 
and match his understanding in unlocking the mystery of the Seven 
Seals. 

The phone conversation over CNN went on for about 45 minutes.  I 
was utterly taken with this whole scene.  Here we were in the 
year 1993 and this young Cyrus, would-be challenger of modern 
Babylon, was actually delving into the details of the book of 
Revelation at prime time, over a worldwide television network.  I 
pulled out a Bible and turned to Isaiah 45, where I recalled that 
the ancient Persian king Cyrus was addressed by God Himself: 

   Thus says the LORD to his <e>anointed</>, to Cyrus (<h>Koresh</>),
   whose right hand I have grasped to subdue nations before him
   and strip kings of their robes, to open doors before him.

Here Cyrus is actually called ``messiah,'' that is, one who is 
anointed. The Greek translation of this Hebrew word, 
<h>mashiach</>, is ``Christos,'' from which we get our term 
``Christ.''  So, one could accurately say that this ancient 
Persian king was called Christ.  David Koresh also claimed to be 
such a ``Christ.''  This biblical terminology led to endless 
confusion and miscommunication between the secular media and the 
FBI on the one hand, and the followers of Koresh who lived and 
breathed these ancient texts.  It was widely but incorrectly 
reported, even by the most responsible media, that David Koresh 
claimed to be Jesus Christ, or even God himself.  This confusion 
resulted from a lack of understanding of the biblical use of the 
term ``anointed.''  In Biblical times both the high priests and 
the kings of Israel were anointed in a ceremony in which oil was 
poured over the head and beard (see Psalm 133).  In other words, 
in this general sense of the term the Bible speaks of many 
``christs'' or messiahs, not one.  The word comes to refer to one 
who is especially selected by God for a mission, as was the 
Persian king Cyrus. 

It was in this sense that David Koresh took the label ``Christ'' 
or messiah. He believed he was the chosen one who was to open the 
Seven Seals of the book of Revelation and bring on the downfall 
of ``Babylon.''  The early Christians were quite fond of the same 
kind of coded language.  They routinely referred to the Roman 
empire as ``Babylon.''  The letter of 1 Peter closes with such a 
reference: ``She who is at Babylon (i.e. Rome), who is likewise 
chosen, sends you greetings'' (1 Peter 5:13).  The book of 
Revelation is essentially a cryptic account of the destruction of 
``Babylon,'' which was understood to be Rome (Revelation 19).  I 
was later to learn that the children of the Branch Davidians 
routinely referred to the FBI and any other ``outsiders,'' as 
Babylonians. 

Over the next few days, as the FBI took over control of the siege 
of the Mt. Carmel complex, it became clear to me that neither the 
officials in charge, nor the media who were sensationally 
reporting the sexual escapades of David Koresh, had a clue about 
the <e>biblical</> world which this group inhabited. Their entire 
frame of reference came from the Bible, especially from the book 
of Revelation and the ancient Hebrew prophets.  I realized that 
in order to deal with David Koresh, and to have any chance for a 
peaceful resolution of the Waco situation, one would have to 
understand and make use of these biblical texts.  In other words, 
one would need to enter into the apocalyptic world of David 
Koresh and his dedicated followers.  It was obvious that they 
were willing to die for what they believed, and they would not 
surrender under threat of force.  I decided to contact the FBI 
and offer my services. 

I called my friend Phillip Arnold, director of Reunion Institute 
in Houston, Texas.  Dr. Arnold, like me, is a specialist in 
biblical studies and we share a special interest in both ancient 
and modern forms of <e>apocalypticism</>. The term comes from the 
Greek word <g>apocalypsis</>, which means ``to uncover, to 
reveal.''  The book of Revelation is often called the Apocalypse. 
An apocalyptic group is one which believes that the end of 
history is near and that the signs and secrets of the final 
scenario have been revealed to them. The followers of Jesus are 
properly understood as an apocalyptic movement within ancient 
Judaism, as was the group which produced the Dead Sea scrolls.  
Since the 3rd century B.C.E. many such groups, first Jewish and 
later Christian, have proclaimed the imminent ``end of the 
world'' on the basis of their understanding of biblical prophetic 
texts.  Dr. Arnold agreed with me that it was urgent and vital 
that someone who understood the biblical texts become involved in 
the situation. 

The first FBI agent Dr. Arnold contacted in Waco admitted that 
they were hopelessly confused when David Koresh went into one of 
his lengthy expositions of scripture, which occurred regularly in 
their daily telephone negotiations. In later interviews with 
survivors of the Waco tragedy the one point that they made 
repeatedly and consistently was that the source of their 
attraction to David Koresh was his knowledge of the Scriptures, 
particularly the book of Revelation.  The FBI does not routinely 
pack Bibles when facing what they had categorized as a hostage 
situation.  This FBI agent told us how they had been frantically 
reading through the book of Revelation in the Gideon Bibles in 
their hotel rooms.  This image struck me as almost comical, but 
at the same time frightening.  The agent also told us they found 
the book of Revelation and David Koresh's extended biblical 
monologues, wholly incomprehensible.  He asked, ``What is this 
about the Seven Seals?''  We began to explain to him this 
reference to a mysterious scroll mentioned in the book of 
Revelation, which was sealed with wax stamps, and could only be 
opened by a figure variously referred to as the Lamb, the 
anointed one (i.e., Christ),or the Branch of David.  David Koresh 
claimed to be this person, sent to the world before the end of 
the age and empowered to finally open this scroll.  He saw 
himself as the ``sinful messiah'' mentioned in Psalm 45.  This 
Psalm, which was vital to his whole self understanding, speaks of 
one riding a white horse and conquering, marrying many daughters 
of Israel, and raising up descendants on the earth.  David 
understood this Psalm to be the key to interpreting the first 
Seal which pictures a mysterious rider on a white horse 
(Revelation 6:1-2).  He felt he had literally fulfilled this 
prophecy, and that the first four Seals had already unfolded.  He 
interpreted these Seals by the use of the Psalms, which he called 
the ``key of David'' (Revelation 3:7). 

Over the next few weeks Dr. Arnold and I spent many hours in 
technical and lengthy discussions with Livingston Fagan, an 
articulate member of the Branch Davidians who had been sent out 
of the compound by David Koresh as a spokesperson and was being 
held in jail.  With our knowledge of the prophetic texts of the 
Bible, and especially the book of Revelation, we slowly began to 
attain some understanding of David Koresh's interpretation. 

It became obvious to us that the Branch Davidian group understood 
itself to be actually living through the events of the Seven 
Seals, found primarily in chapter six of the book of Revelation.  
We became persuaded that they understood themselves to be ``in 
the fifth seal.''  The text reads: 

   When he opened the fifth seal, I saw under the altar the souls 
   of those who had been slaughtered for the word of God and for 
   the testimony they had given; they cried out with a loud 
   voice, ``Sovereign Lord, holy and true, <e>how long will it 
   be</> before you judge an avenge our blood on the inhabitants 
   of the earth?''  They were each given a white robe and told to 
   wait <e>a little season</>, until the number would be complete 
   both of their fellow servants and of their brothers who were 
   <e>soon to be killed</> as they themselves had been killed 
   (Rev 6:9-11). 

We discussed the chilling implications of these verses with the 
FBI.  For the Koresh group the book of Revelation was like a 
script, setting forth in vivid detail what would transpire, and 
instructing them as to what they should do.  The reason they 
refused to come out of their compound was that they felt God was 
telling them in these verses to wait ``a little season.''  But 
the verse goes on to predict that they, like the others in the 
February 28th ATF raid, would then be killed.  David Koresh once 
told the federal agents, ``I knew you were coming before you knew 
you were coming.''  On the morning of that initial raid David had 
said to an undercover ATF man who was spying on the group, with 
whom David had studied the Bible even though he knew the man was 
a federal agent, ``What thou doest, do quickly'' (John 13:27).  
It was as if the entire situation in Waco was locked into a 
predetermined pattern, set forth in a book written around 96 
C.E., during the reign of the Roman emperor Domitian.  What 
worried us all was the very real possibility of a self-fulfilling 
prophecy.  If the Koresh group found itself living ``in the fifth 
seal'' did that mean it was inevitable that the remaining eighty-
seven men, women, and children in the Mt. Carmel compound must 
also die?  Might they not provoke a violent end to things simply 
because they felt it was the predetermined will of God, moving 
things along to the sixth seal, which was the great Judgment Day 
of God?  We were fascinated by the way in which the literal words 
of this text dominated the entire situation.  David Koresh 
insisted to the FBI that God had told him to ``wait'' an 
unspecified time, and the FBI constantly pushed him, asking ``how 
long?''  The entire drama was being played out according to a 
biblical script. 

The book of Revelation, or Apocalypse, does provide just such a 
script.   Parts of the text seem to date before the fall of 
Jerusalem in 70 C.E., although scholars date the book as a whole 
in the time of emperor Domitian (81-96 C.E.). The author, whose 
name is John (Revelation 1:1 and 22:8), is imprisoned on the 
island of Patmos when he receives the vision which he is told to 
write in a book.  Scholars doubt that this particular John is the 
same as John the son of Zebedee, brother of James, the fisherman 
who becomes one of the twelve apostles of Jesus (Mark 1:16-20).  
He is apparently another John, known to us in later church 
traditions, associated with the area around Ephesus in Asia 
Minor.  The book claims to reveal ``what must soon take place'' 
and declares that the ``time is near'' (Revelation 1:1,3). 

The core of the book, chapters 6-19, presents an unfolding drama 
of end-time events, leading to a final Judgment Day and the 
millennial reign of Christ which is to follow.  These events are 
shrouded in mysterious and symbolic language which is purposely 
cryptic.  Like other apocalyptic works of that general time, such 
as the book of Enoch or 2 Esdras, only the ``wise'' are said to 
be able to understand the hidden meanings (Daniel 12:9-10).  
Nonetheless, it  is clear that the scenario of the end progresses 
in three sequential stages: the opening of the Seven Seals 
(chapters 6-7), the blowing of Seven Trumpets (chapters 8-11), 
and the pouring out of Seven Bowls of Wrath (chapters 15-16).  
The utter destruction and fall of ``Babylon'' is detailed in 
chapters 18 and 19.  There are eight major ``characters'' in the 
end-time drama of the book of Revelation: a seven-headed Beast; a 
two horned Beast, also called the False Prophet; a Dragon who is 
identified as Satan; a Woman clothed with the stars; two prophets 
who are called the two Witnesses; a Harlot who rides the first 
Beast; and a Rider on a White Horse.  The Beasts in the author's 
time clearly represent the Roman empire, led by the emperor, and 
identified with the cryptic number 666. Based on the ancient 
Jewish code called <h>gematria</>, in which words are given 
numbers based on the sum of the values of their letters, the 
reference is most likely to <h>Neron Kasar</>, or Nero Caesar, 
spelled in Hebrew.  The terror filled and turbulent years from 
Nero's reign (54-68 C.E.) through the reign of Domitian form the 
backdrop of the book of Revelation.  Not only were Christians at 
Rome being killed, but the bloody Jewish revolt (66-73 C.E.) in 
Palestine fueled apocalyptic speculation.  Indeed, Josephus, the 
contemporary Jewish historian, says that the primary inspiration 
for the revolt was based on speculations drawn from the 
apocalyptic book of Daniel, upon which Revelation is largely 
based (<s>War</> 6.310-14).  Clearly, the David Koresh situation 
in Waco, Texas was only the latest in a long sequence, stretching 
back over 2000 years, in which Jewish and Christian groups 
received inspiration and direction from such apocalyptic texts. 

The book of Revelation presented problems for the Christian 
church from the earliest times.  When the New Testament was 
canonized in the 3rd and 4th centuries C.E., there were disputes 
as to whether it should even be included in the list of inspired 
writings.  It presents two major difficulties.  First, since it 
is written in veiled and symbolic language, it lends itself to 
countless interpretations, often wild and uncontrolled by the 
normal tenets of biblical exegesis.  Second, it contains 
unequivocal statements about the impending end of the age which 
were never literally fulfilled and thus demanded constantly 
revised interpretation.  Ironically, these two problems fit hand 
in glove to allow the book inclusion in the canon, preservation, 
and even perpetual popularity.  The imprecise symbolic language 
of the book actually made possible the process of ongoing 
revisions of interpretation and ingenious reapplications to the 
events of subsequent periods and situations.  In other words, the 
book of Revelation became a timeless ``script'' of the end-time 
scenario, ever flexible and mobile through time and place.  It 
has provided countless movements and groups with interpretations 
of their own situations and has fueled the hopes, dreams, and 
schemes of a perpetually revised apocalyptic agenda. 

Once it was safely included in the canon of the New Testament, 
the Christian church provided three major types of 
interpretation.  The one which has received the most official 
sanction has been the ``spiritual'' or allegorical method. 
According to this approach the book is not to be taken literally 
at all, and should never be applied to any precise historical 
setting.  It was seen as a symbolic, timeless, allegory of the 
ongoing battle between good and evil, with the triumph of Christ 
assured at some unspecified period in the future.  For example, 
the ``Beast'' power of Revelation 17 would be understood to refer 
to any and all secular governments throughout history which 
oppose the ways of God. In the past two hundred years, since the 
rise of biblical criticism, a second method, the historical, has 
been prevalent, particularly among the more scholarly inclined.  
This approach understands the book as thoroughly tied to the 
first century C.E., with all direct applicability restricted to 
that period. In other words, the book says nothing about any 
subsequent march of history and would be worthless at providing 
an end-time scenario.  According to this view, the ``Beast'' 
power refers to the Roman empire in the time of Nero and 
Domitian, and to those specific times and events, but to no 
successive time. 

However, with many groups and individuals who give the book a 
simple, straightforward reading, the futurist method has had 
great appeal.  This approach understands the book as a sure guide 
and ``map'' of the last days of history.  Its referents, though 
symbolic, are applied to the most concrete situations and events, 
inevitably in the life and world of the latest interpreter.  In 
other words, the book of Revelation becomes a manual for an 
immediate end-time scenario.  The power and appeal of this 
futurist view of the book has been extraordinary.  The book has 
served as a catalyst for a specific apocalyptic dynamic.  
Developments in history, and in the life of the interpreters, are 
understood to be directly mentioned in the book.  The interpreter 
looks constantly at the book, comparing it with the outside 
world, seeking to find a ``fit'' between symbol and event.  More 
often than not interpreters have found themselves, or their 
movement, playing a key role as predicted in the book.  It was 
obvious to Dr. Arnold and me that David Koresh was just such an 
interpreter.  Through hours of conversations with Branch Davidian 
members who were outside the Mt. Carmel compound we slowly began 
to map out the apocalyptic scenario or ``script'' that David 
Koresh and his followers were expecting.  We were absolutely 
convinced that David would never surrender from pressure or 
harassment.  Given his understanding of himself as the messenger, 
or ``anointed one,'' who had been given the secret of the Seven 
Seals, he would only act as he felt God was leading him.  And the 
text of the book of Revelation was his primary guide.  According 
to his reading of the Seven Seals, five had now been fulfilled 
and God was telling him to wait.  Given such a view, he simply 
would not come out and surrender as the FBI demanded.  To Koresh 
and his followers such a move, before the proper time, would have 
been inconceivable.  They would have seen it as disobedience to 
God.  Slowly we formulated a plan to approach David Koresh with 
an alternative scenario, seeking to meet him within his own 
interpretive world. 

Our first step was a radio broadcast over KGBS, the Dallas radio 
station which Koresh and his followers tuned to each morning on 
their battery operated transistor radios.  It was April 1st, 33 
days since the siege had begun.  The talk show host, Ron 
Engelman, who had been critical of the federal authorities since 
the February 28th ATF raid, allowed us full use of air time to 
begin a dialogue with Koresh.  Dick DeGuerin, Koresh's attorney 
who had been meeting with him for the past four days, was clued 
into our plan.  He assured us that Koresh and his followers would 
be listening to our discussion.  What we presented, in give and 
take dialogue form, was a rather technical discussion of an 
alternative interpretation of the book of Revelation, which we 
thought David Koresh might accept.  As academics, we were not 
presenting this interpretation as our own personal view.  Rather, 
our approach was hypothetical -- given Koresh's general world view, 
and the interpretation he was following of the Seven Seals, what 
about an alternative understanding?  Three days later, on Sunday, 
April 4th, Dick DeGuerin also took a cassette tape we had made of 
our discussion of the book of Revelation into the Mt. Carmel 
compound so that David Koresh and his followers would have it to 
listen to and study.  Passover was approaching, an eight day 
holiday which the Branch Davidians observed.  Koresh had 
announced that following the Passover festival he would announce 
his plan for surrender. 

On Wednesday, April 14th, just five days before the fire that 
consumed the compound, David Koresh released a letter through his 
lawyer.  It was to be his last.  He said that at long last his 
wait was over; that he had been instructed by God to write an 
exposition expounding the secrets of the Seven Seals of 
Revelation.  He wrote: 

   I am presently being permitted to document in structured 
   form the decoded messages of the Seven Seals.  Upon the 
   completion of this task, I will be freed of my waiting 
   period.  I hope to finish this as soon as possible and stand 
   before man and answer any and all questions regarding my 
   activities. . . I have been praying for so long for this 
   opportunity to put the Seals in written form. I want the 
   people of this generation to be saved.  I am working night 
   and day to complete my final work of writing out these 
   seals.  I thank my Father, He has finally granted me this 
   chance to do this.  It will bring new light and hope for 
   many and they won't have to deal with me the person. . . 
   As soon as I can see that people like Jim Tabor and 
   Phil Arnold have a copy, I will come out and then you can 
   do your thing with this beast. 

Dr. Arnold and I were elated.  We felt we had been successful at 
last.  In our tapes to David Koresh we had argued this very 
point.  We had tried to convince him that he was not necessarily 
``in the 5th Seal'' of Revelation chapter six, which would 
mandate the death of the group.  We also argued that the ``little 
season'' mentioned in Revelation 6:11 could be an extended 
period. It was logically correlated with the ``delay'' of 
Revelation 7:1-3, which we maintained, given such a literal 
interpretation, could last several years. Further, on the basis 
of chapter ten we had stressed the idea of a message written in a 
``little book'' which would be given to the world (Revelation 
10:11).  We had pointed out to David Koresh that although he had 
appeared on the covers of <p>Time</>, <p>Newsweek</>, and 
<p>People</> magazines all in the same week, and was being 
mentioned hourly on CNN and daily on the network news reports, no 
one remotely had a clue as to his message.  We told him that most 
people had the idea that he was an insane sex pervert who 
molested children and claimed to be Jesus Christ, or even God.  
He had apparently accepted our arguments.  We, along with the 
attorneys, were absolutely convinced he would come out and that 
this writing of the Seven Seals, in his mind, was the answer from 
God he had been talking about for the past six weeks.  This has 
to do with the dynamics of apocalypticism.  It always operates 
through a complex play between the fixed text or ``script,'' the 
shifting circumstances of outside events, and the imaginative 
casting of the interpreter. We had not been trying to manipulate 
David, but we did honestly feel that given his literalist view of 
the text, there were other viable alternatives. 

The FBI had a different reaction.  Following Passover week they 
had stepped up their pressure tactics, demanding once for all 
that Koresh and his people surrender.  They took this latest move 
on David's part as one more in a long series of delay tactics.  
In their daily press briefings over the next few days they 
belittled Koresh as a grade school drop-out who would hardly be 
capable of writing a book.  They said he was a manipulating 
madman who thought he was God, who interpreted the Bible through 
the barrel of a gun.  Nonetheless they did allow writing supplies 
to be delivered to the Mt. Carmel compound on Sunday evening, 
April 18th, the every evening before the tear gas assault.  The 
authorities had clearly lost all patience.  At 5:50 a.m., Monday 
morning they called the compound and informed the group that if 
they did not surrender the place would be gassed.  What took 
place in the Mt. Carmel compound from that point on is uncertain.  
One survivor of the fire with whom I talked told me that the last 
time he saw David Koresh was about 5 a.m. that morning.  David 
had come down from his room and looked very tired.  He said he 
had been working most of the night on his manuscript on the Seven 
Seals. 

When the FBI began their tear gas assault that Monday morning 
David must have been profoundly disappointed and confused.  He 
had become convinced that God not only was going to graciously 
allow him to write this most important explanation of the Seven 
Seals for the world, but that this was part of the apocalyptic 
script.  In a split second, as the buildings shook, the walls 
were punched with holes, and the tear gas was injected, he must 
have thought to himself, ``Well, I guess I was right all along.  
We are in the Fifth Seal after all, and we must die like the 
others.''  It is obvious that one does not write a manuscript if 
the walls of ones home are being broken down.  The actions of the 
FBI forced David to revise his apocalyptic understanding.  Any 
fulfillment of Revelation 10:11, which he had become convinced 
would now take place, became impossible. There was not a chance 
in the world that he or is followers would ``come out and 
surrender to proper authority'' as the FBI loudspeakers urged 
them that morning. To them the only proper authority was God, not 
the forces of the wicked Babylonians.  In their minds, based on 
Revelation 6:11, they saw their deaths as a necessary martyrdom, 
a self sacrifice which would lead to the final collapse of the 
enemy and the coming of Jesus Christ. 

There is a final bit of historical irony in the Waco tragedy.  
The defenders of Masada had also died at precisely the same time 
of year, a few days after Passover in the year 73 C.E., after a 
lengthy siege by the Roman military forces.  Like David Koresh 
they were serious students of the prophecies of Daniel, the text 
upon which the book of Revelation is mainly based.  Daniel 11:33 
says that in the final battle the remnant of God's true people 
would die ``by sword and by flame.''  David knew about Masada.  
He also said he was familiar with the newly released Dead Sea 
scrolls and had been following the debates surrounding them.  It 
is worth noting that one of the most disputed texts, by one 
possible translation, speaks of a ``Branch of David'' being 
wounded and killed by the authorities. 

There is not the slightest doubt in my mind that David Koresh 
would have surrendered peacefully when he finished his 
manuscript.  After the fire some federal agents said they doubted 
that he was even working on such a project. They took David's 
talk about being allowed by God to finally write the 
interpretation of the Seven Seals as a ploy to further delay 
things.  We now know this was not the case.  Ruth Riddle, one of 
the survivors of the fire, had a computer disk in the right 
pocket of her jacket.  She had been typing David's handwritten 
manuscript the day before the fire.  On that disk was his 
exposition of the first Seal.  The disk is in the possession of 
the federal authorities. 

PostScript: The disk was later turned over to lawyers for Ruth 
Riddle and subsequently given to Professors Tabor and Arnold.  
They released it to be public and the academy in November, 1994.  
It has now been made available through the Gopher at 
ccat.sas.upenn.edu (University of Pennsylvania).     

//end//