The Book of Revelation: Paradoxical Symbolism

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Revelation contains a lot of symbolism.  It is an allegorical work that requires much thought, knowledge of scripture and history and a spiritual state to understand.  It is the most difficult book in the entire Bible to decipher.  The early Church fathers debated greatly as to its status, whether canonical or apocryphal, such was its controversial nature. 

Paradoxical symbolism refers to a seemingly contradictory representation of an object, or a person.  It is a reversal of expectations or nature.  These symbols often involve two statements, where the first refers to something of a particular known nature related to or combined with another object of an opposite nature.  This is a literary device meant to highlight an important prophetic point.  It is not unique to Revelation.  It was a common device in prophetic language of the Near East and was not limited to the Revealed Religions.  It is not used in the Qur’an.  Thus, here, we are trying to understand these signs from an Orthodox Christian perspective with some explanation on the differences with the Muslim understanding, if any. 

Revelation, Chapter 5, is a case in point: 

Revelation 5:1-5

¹ And now I saw that he who sat on the throne carried in his right hand a scroll.  The inside of the page and the outside were both written on, and it was sealed with seven seals.  ² And I saw an angel of sovereign strength, who was crying in a loud voice, “Who claims the right to open the book, and break the seals on it?”  ³ But there was no one in heaven, or on earth, or under the earth, who could open the scroll and have sight of it.  ⁴ I was all in tears, that none should be found worthy to open the scroll or have sight of it; ⁵ until one of the elders said to me, “No need for tears; here is one who has gained the right to open the book, by breaking its seven seals, the Lion that comes from the tribe of Judah, from the stock of David.” 

¹ Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά.  ² καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ, τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ; ³ καὶ οὐδεὶς ἐδύνατο ἐν τῷ οὐρανῷ οὐδὲ ἐπὶ τῆς γῆς οὐδὲ ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό.  ⁴ καὶ ἔκλαιον πολὺ ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό.  ⁵ καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι, μὴ κλαῖε: ἰδοὺ ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυίδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ. 

¹ Et vidi in dextera sedentis supra thronum, librum scriptum intus et foris, signatum sigillis septem.  ² Et vidi angelum fortem, prædicantem voce magna: Quis est dignus aperire librum, et solvere signacula ejus?  ³ Et nemo poterat neque in cælo, neque in terra, neque subtus terram aperire librum, neque respicere illum.  ⁴ Et ego flebam multum, quoniam nemo dignus inventus est aperire librum, nec videre eum.  ⁵ Et unus de senioribus dixit mihi: Ne fleveris: ecce vicit leo de tribu Juda, radix David, aperire librum, et solvere septem signacula ejus. 

It is one of the twenty-four elders in heaven who came to John of Patmos and revealed that it is the Lion of Judah.  This “Lion of Judah” is found in the very first book of the Bible, Genesis: 

Genesis 49:8-9

⁸ “But thou, Judah, shalt win the praise of thy brethren; with thy hand on the necks of thy enemies, thou shalt be reverenced by thy own father’s sons.  ⁹ Judah is like a lion’s whelp; on the hills, my son, thou roamest after thy prey; like a lion couched in his lair, a lioness that none dares provoke.” 

⁸ Ιουδα σὲ αἰνέσαισαν οἱ ἀδελφοί σου αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου προσκυνήσουσίν σοι οἱ υἱοὶ τοῦ πατρός σου ⁹ σκύμνος λέοντος Ιουδα ἐκ βλαστοῦ υἱέ μου ἀνέβης ἀναπεσὼν ἐκοιμήθης ὡς λέων καὶ ὡς σκύμνος τίς ἐγερεῖ αὐτόν 

⁸ Juda, te laudabunt fratres tui: manus tua in cervicibus inimicorum tuorum, adorabunt te filii patris tui.  ⁹ Catulus leonis Juda: ad prædam, fili mi, ascendisti: requiescens accubuisti ut leo, et quasi leæna: quis suscitabit eum? 

There is the added reference above of the “stock of David”.  This makes it clear from a Christian perspective that the elder is referring to Jesus of Nazareth, who was both from the tribe of Judah and claimed to be a spiritual descendant of David.  The Christians also claim that Jesus (a.s.) is the direct descendant of David (a.s.) though Joseph. 

Matthew 1:1-17

¹ A record of the ancestry from which Jesus Christ, the son of David, son of Abraham, was born.  ² Abraham was the father of Isaac, Isaac of Jacob, Jacob of Judah and his brethren; ³ Judah of Phares and Zara, by Thamar; Phares of Esron, Esron of Aram, ⁴ Aram of Aminadab, Aminadab of Naasson, Naasson of Salmon; ⁵ Salmon of Booz, by Rahab; Booz of Obed, by Ruth; Obed of Jesse; ⁶ and Jesse was the father of king David.  And king David was the father of Solomon, by her that had been the wife of Urias.  ⁷ Solomon was the father of Roboam, Roboam of Abias, Abias of Asa, ⁸ Asa of Josaphat, Josaphat of Joram, Joram of Ozias, ⁹ Ozias of Joatham, Joatham of Achaz, Achaz of Ezechias, ¹⁰ Ezechias of Manasses, Manasses of Amon, Amon of Josias; ¹¹ and Josias was the father of Jechonias and his brethren, at the time of the removal to Babylon.  ¹² And after the removal to Babylon, Jechonias was the father of Salathiel, Salathiel of Zorobabel, ¹³ Zorobabel of Abiud, Abiud of Eliacim, Eliacim of Azor, ¹⁴ Azor of Sadoc, Sadoc of Achim, Achim of Eliud, ¹⁵ Eliud of Eleazar, Eleazar of Mathan, Mathan of Jacob, ¹⁶ and Jacob was the father of Joseph, the husband of Mary; it was of her that Jesus was born, who is called Christ.  ¹⁷ Thus there are fourteen generations in all from Abraham to David, fourteen from David to the captivity in Babylon, and fourteen from the captivity in Babylon to Christ. 

¹ Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυὶδ υἱοῦ Ἀβραάμ.  ² Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, ³ Ἰούδας δὲ ἐγέννησεν τὸν Φάρες καὶ τὸν Ζάρα ἐκ τῆς Θαμάρ, Φάρες δὲ ἐγέννησεν τὸν Ἑσρώμ, Ἑσρὼμ δὲ ἐγέννησεν τὸν Ἀράμ, ⁴ Ἀρὰμ δὲ ἐγέννησεν τὸν Ἀμιναδάβ, Ἀμιναδὰβ δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν Σαλμών,  ⁵ Σαλμὼν δὲ ἐγέννησεν τὸν Βόες ἐκ τῆς Ῥαχάβ, Βόες δὲ ἐγέννησεν τὸν Ἰωβὴδ ἐκ τῆς Ῥούθ, Ἰωβὴδ δὲ ἐγέννησεν τὸν Ἰεσσαί, ⁶ Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυὶδ τὸν βασιλέα. Δαυὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, ⁷ Σολομὼν δὲ ἐγέννησεν τὸν Ῥοβοάμ, Ῥοβοὰμ δὲ ἐγέννησεν τὸν Ἀβιά, Ἀβιὰ δὲ ἐγέννησεν τὸν Ἀσάφ, ⁸ Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζίαν, ⁹ Ὀζίας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἀχάζ, Ἀχὰζ δὲ ἐγέννησεν τὸν Ἑζεκίαν, ¹⁰ Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσίαν, ¹¹ Ἰωσίας δὲ ἐγέννησεν τὸν Ἰεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος.  ¹² μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ, ¹³ Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακίμ, Ἐλιακὶμ δὲ ἐγέννησεν τὸν Ἀζώρ, ¹⁴ Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχίμ, Ἀχὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ, ¹⁵ Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Ματθάν, Ματθὰν δὲ ἐγέννησεν τὸν Ἰακώβ, ¹⁶ Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς ὁ λεγόμενος Χριστός.  ¹⁷ Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Ἀβραὰμ ἕως Δαυὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες. 

¹ Liber generationis Jesu Christi filii David, filii Abraham.  ² Abraham genuit Isaac. Isaac autem genuit Jacob. Jacob autem genuit Judam, et fratres ejus.  ³ Judas autem genuit Phares, et Zaram de Thamar. Phares autem genuit Esron. Esron autem genuit Aram.  ⁴ Aram autem genuit Aminadab. Aminadab autem genuit Naasson. Naasson autem genuit Salmon.  ⁵ Salmon autem genuit Booz de Rahab. Booz autem genuit Obed ex Ruth. Obed autem genuit Jesse. Jesse autem genuit David regem.  ⁶ David autem rex genuit Salomonem ex ea quæ fuit Uriæ.  ⁷ Salomon autem genuit Roboam. Roboam autem genuit Abiam. Abias autem genuit Asa.  ⁸ Asa autem genuit Josophat. Josophat autem genuit Joram. Joram autem genuit Oziam.  ⁹ Ozias autem genuit Joatham. Joatham autem genuit Achaz. Achaz autem genuit Ezechiam.  ¹⁰ Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Josiam.  ¹¹ Josias autem genuit Jechoniam, et fratres ejus in transmigratione Babylonis.  ¹² Et post transmigrationem Babylonis: Jechonias genuit Salathiel. Salathiel autem genuit Zorobabel.  ¹³ Zorobabel autem genuit Abiud. Abiud autem genuit Eliacim. Eliacim autem genuit Azor.  ¹⁴ Azor autem genuit Sadoc. Sadoc autem genuit Achim. Achim autem genuit Eliud.  ¹⁵ Eliud autem genuit Eleazar. Eleazar autem genuit Mathan. Mathan autem genuit Jacob.  ¹⁶ Jacob autem genuit Joseph virum Mariæ, de qua natus est Jesus, qui vocatur Christus.  ¹⁷ Omnes itaque generationes ab Abraham usque ad David, generationes quatuordecim: et a David usque ad transmigrationem Babylonis, generationes quatuordecim: et a transmigratione Babylonis usque ad Christum, generationes quatuordecim. 

This does contradict the Christian assertion that Jesus (a.s.) is begotten not made, but they see no dichotomy in it.  From a Muslim point of view, the genealogical descent from the House of David through Joseph is rejected since the Qur’an states explicitly that he is of virgin birth and there is no mention in all the sirah of a “Joseph”.  Muslim commentators believe that he is a retroactive addition to “fulfill” the Prophecy of David. 

سُوۡرَةُ مَریَم

قَالَتۡ أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ۬ وَلَمۡ يَمۡسَسۡنِى بَشَرٌ۬ وَلَمۡ أَكُ بَغِيًّ۬ا (٢٠) 

She said, “How shall I have a son, seeing that no man has touched me, and I am not unchaste?” (Surah Maryam:20) 

Based on what John of Patmos had been told, we are led to expect Jesus (a.s.) depicted as a lion, the conqueror.  But it is not the case. 

Revelation 5:6

⁶ Then I saw, in the midst, where the throne was, amid the four figures and the elders, a Lamb standing upright, yet slain (as I thought) in sacrifice.  He had seven horns, and seven eyes, which are the seven spirits of God, that go out to do his bidding everywhere on Earth. 

⁶ Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά, οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν. 

⁶ Et vidi: et ecce in medio throni et quatuor animalium, et in medio seniorum, Agnum stantem tamquam occisum, habentem cornua septem, et oculos septem: qui sunt septem spiritus Dei, missi in omnem terram. 

This represents Jesus’ (a.s.) resurrection, as the Christians believe, since the Lamb stands.  This juxtaposition of the Lion and the Lamb is wholly in line with the Christian theme of conquest through submission and peace.  Here, Jesus (a.s.) is the Lion from the tribe of Judah who has conquered even death.  He has conquered by assuming a position of vulnerability, by serving as the sacrificial Lamb and slain in the vicarious sacrifice, and then raised again to stand despite this. 

Matthew 5:3-4

³ “Blessed are the poor in spirit; the kingdom of heaven is theirs.  ⁴ Blessed are the patient; they shall inherit the land.” 

³ μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.  ⁴ μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 

³ Beati pauperes spiritu: quoniam ipsorum est regnum cælorum.  ⁴ Beati mites: quoniam ipsi possidebunt terram. 

Later, John of Patmos saw a great multitude of people around the throne in heaven, wearing white robes: 

Revelation 7:9

⁹ And then I saw a great multitude, past all counting, taken from all nations and tribes and peoples and languages.  These stood before the throne in the Lamb’s presence, clothed in white robes, with palm-branches in their hands. 

⁹ Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν: 

⁹ Post hæc vidi turbam magnam, quam dinumerare nemo poterat, ex omnibus gentibus, et tribubus, et populis, et linguis: stantes ante thronum, et in conspectu Agni, amicti stolis albis, et palmæ in manibus eorum: 

Then one of the twenty-four elders spoke to him: 

Revelation 7:13-15

¹³ And now one of the elders turned to me, and asked, “Who are they, and whence do they come, these who are robed in white?”  ¹⁴ “My Lord,” said I, “thou canst tell me.”  “These,” he said, “have come here out of the great affliction; they have washed their robes white in the blood of the Lamb.  ¹⁵ And now they stand before God’s throne, serving him day and night in his temple; the presence of him who sits on the throne shall overshadow them.” 

¹³ καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι, οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον; ¹⁴ καὶ εἴρηκα αὐτῷ, κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι, οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης, καὶ ἔπλυναν τὰς στολὰς αὐτῶν καὶ ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ ἀρνίου.  ¹⁵ διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁ καθήμενος ἐπὶ τοῦ θρόνου σκηνώσει ἐπ' αὐτούς. 

¹³ Et respondit unus de senioribus et dixit mihi: Hi, qui amicti sunt stolis albis, qui sunt? et unde venerunt?  ¹⁴ Et dixi illi: Domine mi, tu scis. Et dixit mihi: Hi sunt, qui venerunt de tribulatione magna, et laverunt stolas suas, et dealbaverunt eas in sanguine Agni.  ¹⁵ Ideo sunt ante thronum Dei, et serviunt ei die ac nocte in templo ejus: et qui sedet in throno, habitabit super illos: 

We have been asked to envision a multitude of people from all nations in white robes.  We are told that their robes are white because they had washed them in blood, as opposed to water.  Water would have been the symbol of baptism.  Whereas white symbolises purity, the washing in blood here specifically refers to the blood of the Lamb, again a reference to the vicarious sacrifice. 

As for the people in white: 

Revelation 19:7-8

⁷ “Let us rejoice and triumph and give him the praise; the time has come for the wedding-feast of the Lamb.  His bride has clothed herself in readiness for it; ⁸ hers it is to wear linen of shining white; the merits of the saints are her linen.” 

⁷ χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσωμεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν: ⁸ καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν. 

⁷ Gaudeamus, et exsultemus: et demus gloriam ei: quia venerunt nuptiæ Agni, et uxor ejus præparavit se.  ⁸ Et datum est illi ut cooperiat se byssino splendenti et candido. Byssinum enim justificationes sunt sanctorum. 

We know now, that they are the saints, the martyrs who have died for their faith.  This is their washing of their robes in the blood of the Lamb, they have been annihilated in the shedding of Christ’s blood on the Cross. 

In Chapter 19, John sees Jesus (a.s.) on a white horse in heaven: 

Revelation 19:11-14

¹¹ Then, in my vision, heaven opened, and I saw a white horse appear.  Its rider bore for his title, the Faithful, the True; he judges and goes to battle in the cause of right.  ¹² His eyes were like flaming fire, and on his brow were many royal diadems; the name written there is one that only he knows.  ¹³ He went clad in a garment deep dyed with blood, and the name by which he is called is the Word of God; ¹⁴ the armies of heaven followed him, mounted on white horses, and clad in linen, white and clean. 

¹¹ καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ' αὐτὸν καλούμενος πιστὸς καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ.  ¹² οἱ δὲ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός, ¹³ καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ.  ¹⁴ καὶ τὰ στρατεύματα τὰ ἐν τῷ οὐρανῷ ἠκολούθει αὐτῷ ἐφ' ἵπποις λευκοῖς, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν. 

¹¹ Et vidi cælum apertum, et ecce equus albus, et qui sedebat super eum, vocabatur Fidelis, et Verax, et cum justitia judicat et pugnat.  ¹² Oculi autem ejus sicut flamma ignis, et in capite ejus diademata multa, habens nomen scriptum, quod nemo novit nisi ipse.  ¹³ Et vestitus erat veste aspersa sanguine: et vocatur nomen ejus: Verbum Dei.  ¹⁴ Et exercitus qui sunt in cælo, sequebantur eum in equis albis, vestiti byssino albo et mundo. 

Here is another juxtaposition of blood and white linen, a fetish of the writer.  We already know from the earlier passages that the armies of heaven have been washed in the blood of the Lamb because of the white linen.  It is normally expected that a conqueror riding on a horse, a martial symbolism, would have his robe has stained by the blood of his enemies but in keeping with the symbolism, it is understood that Jesus’ (a.s.) robe has been dipped in his own blood, not that of his slain enemies. 

Luke 22:20

²⁰ And so with the cup, when supper was ended, “This cup,” he said, “is the new testament, in my blood which is to be shed for you.” 

²⁰ καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων: τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον. 

²⁰ Similiter et calicem, postquam cœnavit, dicens: Hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur. 

John of Patmos further added to his description of Jesus (a.s.): 

Revelation 19:15

¹⁵ From his mouth came a two-edged sword, ready to smite the nations; he will herd them like sheep with a crook of iron.  He treads out for them the winepress, whose wine is the avenging anger of almighty God. 

¹⁵ καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ: καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος. 

¹⁵ Et de ore ejus procedit gladius ex utraque parte acutus, ut in ipso percutiat gentes. Et ipse reget eas in virga ferrea: et ipse calcat torcular vini furoris iræ Dei omnipotentis. 

This is paradoxical, since conquerors do not carry their swords in their mouths.  Since Jesus’ (a.s.) sword issues from his mouth, then it is metaphorical. 

Revelation 19:13

¹³ He went clad in a garment deep dyed with blood, and the name by which he is called is the Word of God. 

¹³ καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ. 

¹³ Et vestitus erat veste aspersa sanguine: et vocatur nomen ejus: Verbum Dei. 

Paul of Tarsus wrote: 

Ephesians 6:17

¹⁷ Make the helmet of salvation your own, and the sword of the spirit, God’s word. 

¹⁷ καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ, 

¹⁷ et galeam salutis assumite, et gladium spiritus (quod est verbum Dei), 

And in his letter to the Hebrews: 

Hebrews 4:12

¹² God’s word to us is something alive, full of energy; it can penetrate deeper than any two-edged sword, reaching the very division between soul and spirit, between joints and marrow, quick to distinguish every thought and design in our hearts. 

¹² ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας: 

¹² Vivus est enim sermo Dei, et efficax et penetrabilior omni gladio ancipiti: et pertingens usque ad divisionem animæ ac spiritus: compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis. 

Jesus’ (a.s.) sword, the sword of his mouth, is the word of God.  That is also his title in Revelation.  Jerome of Stridon, one of the doctors of the Church, wrote in his Homilies on the Psalms, on Revelation, which he refers to as the Apocalypse of John, “Out of his mouth came forth a sharp two-edged sword.”  The word of his teachings is a two-edged sword that slays adversaries and defends his faithful.  The clear message is that Jesus (a.s.) does not come to conquer through violence, but through preaching and living the word of God. 

John of Patmos then described the battle between the beast, the false prophet, and the kings of the Earth who were gathered to make war on Jesus (a.s.) and his followers: 

Revelation 19: 19-21

¹⁹ And then I saw the beast and the kings of the Earth muster their armies, to join battle with the rider on the white horse and the army which followed him.  ²⁰ The beast was made prisoner, and with it the false prophet that did miracles in its presence, deluding all those who bore the beast’s mark and worshipped its image; and both were thrown alive into the fiery lake that burns with brimstone.  ²¹ All the rest were slain by the sword of that horseman, the sword that comes from his mouth; and all the birds feasted on the carrion, and had their fill. 

¹⁹ καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ.  ²⁰ καὶ ἐπιάσθη τὸ θηρίον καὶ μετ' αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ: ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ.  ²¹ καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν. 

¹⁹ Et vidi bestiam, et reges terræ, et exercitus eorum congregatos ad faciendum prælium cum illo, qui sedebat in equo, et cum exercitu ejus.  ²⁰ Et apprehensa est bestia, et cum ea pseudopropheta: qui fecit signa coram ipso, quibus seduxit eos, qui acceperunt caracterem bestiæ, et qui adoraverunt imaginem ejus. Vivi missi sunt hi duo in stagnum ignis ardentis sulphure: ²¹ et ceteri occisi sunt in gladio sedentis super equum, qui procedit de ore ipsius: et omnes aves saturatæ sunt carnibus eorum. 

The beast of Revelation is closely identified with the pagan Roman Empire and its emperors, who persecuted and martyred Christians.  The forces of paganism were defeated, and the empire converted and became Christian.  The passage quoted immediately precedes the thousand-year reign of Christ and the saints.  Catholic thinkers such as Augustine of Hippo have identified this as the present period, in which Christ and his saints reign in heaven and through the Church on earth through the Church Militant and Church Triumphant. 

Revelations 20:1-6

¹ I saw, too, an angel come down from heaven, with the key of the abyss in his hand, and a great chain.  ² He made a prisoner of the dragon, the serpent of the primal age, whom we call the devil, or Satan, and put him in bonds for a thousand years, ³ thrusting him down to the abyss and locking him in there, and setting a seal over him.  He was not to delude the world any more until the thousand years were over; then, for a short time, he is to be released.  ⁴ Then I saw thrones prepared for those to whom judgement was committed; I saw the souls of all those who went to execution for love of the truth concerning Jesus, and of God’s word, and all who would not worship the beast, or its image, or bear its mark on their foreheads and their hands.  These were endowed with life, and reigned as kings with Christ for a thousand years; ⁵ but the rest of the dead remained lifeless while the thousand years lasted.  Such is the first resurrection.  ⁶ Blessed and holy is his lot who has a share in this first resurrection; over such the second death has no power, they will be priests of God, priests of Christ; all those thousand years they will reign with him. 

¹ Καὶ εἶδον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα τὴν κλεῖν τῆς ἀβύσσου καὶ ἅλυσιν μεγάλην ἐπὶ τὴν χεῖρα αὐτοῦ.  ² καὶ ἐκράτησεν τὸν δράκοντα, ὁ ὄφις ὁ ἀρχαῖος, ὅς ἐστιν Διάβολος καὶ ὁ Σατανᾶς, καὶ ἔδησεν αὐτὸν χίλια ἔτη,  ³ καὶ ἔβαλεν αὐτὸν εἰς τὴν ἄβυσσον καὶ ἔκλεισεν καὶ ἐσφράγισεν ἐπάνω αὐτοῦ ἵνα μὴ πλανήσῃ ἔτι τὰ ἔθνη ἄχρι τελεσθῇ τὰ χίλια ἔτη: μετὰ ταῦτα δεῖ λυθῆναι αὐτὸν μικρὸν χρόνον.  ⁴ Καὶ εἶδον θρόνους, καὶ ἐκάθισαν ἐπ' αὐτούς, καὶ κρίμα ἐδόθη αὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν: καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ Χριστοῦ χίλια ἔτη.  ⁵ οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη.  ⁶ μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ: ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλ' ἔσονται ἱερεῖς τοῦ θεοῦ καὶ τοῦ Χριστοῦ, καὶ βασιλεύσουσιν μετ' αὐτοῦ τὰ χίλια ἔτη. 

¹ Et vidi angelum descendentem de cælo, habentem clavem abyssi, et catenam magnam in manu sua.  ² Et apprehendit draconem, serpentem antiquum, qui est diabolus, et Satanas, et ligavit eum per annos mille: ³ et misit eum in abyssum, et clausit, et signavit super illum ut non seducat amplius gentes, donec consummentur mille anni: et post hæc oportet illum solvi modico tempore.  ⁴ Et vidi sedes, et sederunt super eas, et judicium datum est illis: et animas decollatorum propter testimonium Jesu, et propter verbum Dei, et qui non adoraverunt bestiam, neque imaginem ejus, nec acceperunt caracterem ejus in frontibus, aut in manibus suis, et vixerunt, et regnaverunt cum Christo mille annis.  ⁵ Ceteri mortuorum non vixerunt, donec consummentur mille anni. Hæc est resurrectio prima.  ⁶ Beatus, et sanctus, qui habet partem in resurrectione prima: in his secunda mors non habet potestatem: sed erunt sacerdotes Dei et Christi, et regnabunt cum illo mille annis. 

This is thought to happen not through physical conquest, but through the preaching of the word of God, the sword that issued from Jesus’ (a.s.) mouth.  It was also through the blood of the martyrs that brought conversion to the empire.  It is interpreted here that the forces against God are destroyed by the sword, but the sword that destroys them is immaterial. 

From a Muslim perspective, however, we reject the anthropomorphic vision of God.  And we, of course, reject the idea of his death and resurrection since that contradicts our scripture.  We can accept that there are elements here that are congruent with our understanding of Jesus (a.s.) and his role as a prophet.  Overall, however, if I were still a Catholic, I would still hold the opinion that Revelation should have been considered apocryphal.