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Revelation - Overview

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“The Revelation of Jesus Christ” is the first phrase of the book and the key to everything that follows. Revelation unveils Jesus Christ: the Son of Man among His churches, the Lamb who was slain and stands alive, the faithful Word who judges in truth, and the Bridegroom whose city is filled with His light. The beasts are real within the vision, judgment is terrible, and the suffering of the saints is never minimized. Yet none of these occupies the throne. The book begins with grace and peace, moves through worship, warning, witness, and judgment, and ends with the invitation to the water of life and the prayer, “Come, Lord Jesus” (Revelation 1:1-8; 22:17-21).

Revelation is therefore neither an encrypted calendar for the curious nor a reservoir of images to attach to the latest crisis. It is Christ’s pastoral unveiling for a Church under pressure. It teaches believers to see history from God’s throne, expose counterfeit worship, repent of compromise, endure as witnesses of the Lamb, and become the holy Bride who receives the river and tree of life.

Apocalypse, prophecy, and a letter to churches

Revelation speaks in three related forms. It is an apocalypse, an unveiling conveyed through visions and signs. It is prophecy, a word from God that discloses truth and summons hearers to worship, repentance, endurance, and hope. It is also a circular pastoral letter addressed to seven actual churches in Roman Asia. These forms belong together. The visions are not private knowledge for an elite decoder; they are public testimony meant to be read aloud, heard, kept, and obeyed in the worshiping Church (Revelation 1:1-4; 22:6-7).

The Church receives the seer as St John the Apostle and Evangelist, the beloved disciple. Revelation itself presents him without self-exaltation: he is the churches’ “brother and companion in the tribulation and kingdom and patience of Jesus Christ.” He writes from Patmos because of the word of God and the testimony of Jesus, receives the vision on the Lord’s Day, and repeatedly obeys commands to see, hear, write, eat the scroll, prophesy, and worship God (Revelation 1:9-11; 10:8-11; 19:10; 22:8-10). His voice is pastoral-prophetic witness from within suffering, not commentary from a safe distance.

The earliest witnesses bring this John close to the churches that first heard him. St Justin Martyr names John as an apostle of Christ when he speaks of the Apocalypse; St Irenaeus identifies the seer as the Lord’s disciple. St Clement of Alexandria remembers John returning from Patmos after the tyrant’s death, then traveling to appoint bishops, restore churches, and call people to ministry. The man who saw the heavenly city returned to the patient work of caring for earthly congregations.1

Revelation addresses its first hearers truthfully while also revealing patterns of beastly rule, seductive luxury, and compromised worship that recur wherever power demands what belongs to God.

Gems from the Fathers 💎

St Irenaeus places the vision “towards the end of Domitian’s reign.” His testimony gives the book a remembered historical setting without making one emperor the measure of everything John sees.2 St Clement says John “returned from the isle of Patmos to Ephesus”; exile had not ended his service to the Church.3

St Athanasius ends his New Testament list with “And besides, the Revelation of John.” In Alexandria’s great Paschal letter of AD 367, this difficult book belongs among the Scriptures that give living water to the thirsty. His invitation is taken up in Revelation 22:16-21, The Spirit and the Bride Say Come.4

The literary architecture

Revelation does not move as one flat chronological sequence. Its visions circle, intensify, and revisit the conflict from different vantage points. Heavenly worship interprets earthly suffering. Interludes reveal who the saints are and how they live. Judgment cycles are bounded by God’s authority and repeatedly interrupted by sealing, prayer, witness, and calls to repentance. This pattern is often described as recapitulation, but the term should not become another rigid chart. The book’s own sequence matters more than any technical system imposed on it.

Literary unitPassageGoverning purpose
The unveiling of ChristRevelation 1:1-20The living Lord blesses, judges, consoles, and stands among His churches.
Christ judges and heals His churchesRevelation 2:1-3:22Before the world is judged, the churches are praised, rebuked, called to repent, and given promises.
The throne and the LambRevelation 4:1-5:14Creation worships the enthroned God, and history is opened by the Lamb slain yet standing.
Seals, trumpets, prayer, and witnessRevelation 6:1-11:19Suffering and warning judgments unfold under divine limits while the saints are sealed, pray, and bear witness.
Dragon, beasts, and faithful resistanceRevelation 12:1-14:20Counterfeit rule and coerced worship are exposed; the saints overcome through the Lamb and faithful testimony.
Bowls and Babylon’s fallRevelation 15:1-18:24Exodus-shaped judgments expose hardened idolatry, violent luxury, and an economy willing to consume human lives.
Victory, judgment, and new creationRevelation 19:1-22:21Christ defeats evil, judges truthfully, receives His Bride, and brings creation into healed communion with God.

The cycles escalate, but they also keep returning to the same decisive question: who receives worship? The throne, altar, incense, hymns, prostration, and heavenly sanctuary are not decorative pauses between disasters. Worship is the place from which the Church learns what is real.

The Reading Path

Read in order, or begin with the passage your parish is praying. The visions grow clearer as their promises answer one another.

The unveiling of Christ

Christ judges and heals His churches

The throne and the Lamb

Seals, trumpets, prayer, and witness

Dragon, beasts, and faithful resistance

Bowls and Babylon’s fall

Victory, judgment, and new creation

The throne, the Lamb, and the end of history

Before a seal is opened or a trumpet sounds, John sees a throne already set in heaven (Revelation 4:2). Revelation’s theology begins there. God is Creator, Almighty, holy, and unthreatened. Destructive forces may rage, but their authority is received and limited. Winds are restrained, the abyss is opened under command, trumpets strike only a portion, and bowls proceed from the sanctuary. Evil is active, never sovereign.

At the center of the throne John hears of the Lion and sees a Lamb standing as though slain (Revelation 5:5-6). That reversal governs the book’s Christology. Christ conquers through sacrificial fidelity, and the marks of His death are not erased by resurrection. He stands among the lampstands as the living One with the keys of Death and Hades; He knows His churches, praises what is faithful, exposes compromise, and commands repentance. He is the Shepherd-Lamb who leads the multitude to living waters, the Son of Man who gathers the harvest, the Word of God whose sword proceeds from His mouth, the Bridegroom of the marriage supper, the temple and lamp of the New Jerusalem, and the Root and Offspring of David who promises to come (Revelation 1:12-20; 7:9-17; 14:14-16; 19:7-16; 21:22-23; 22:16-20).

This is also the key to Revelation’s violence. Christ’s victory is His own truthful judgment; it is not authorization for Christian coercion. The Rider’s weapon comes from His mouth. His people conquer by the blood of the Lamb and the word of their testimony, even when faithfulness costs them their lives (Revelation 12:11; 19:15). The Church does not imitate the beast to defeat the beast.

Judgment serves the book’s final purpose: creation freed from every power that corrupts worship, destroys the vulnerable, and refuses repentance. Revelation does not portray salvation as escape from creation. God makes all things new, dwells with His people, wipes away tears, removes the curse, and gives them His face (Revelation 21:1-5; 22:1-5). The goal of history is communion.

From seven lampstands to the Bride-city

Revelation addresses the Church before it addresses Babylon. Christ walks among seven lampstands and knows each congregation’s works, love, pressure, reputation, weakness, endurance, and hidden compromise. Ephesus can defend truth while losing first love. Smyrna can appear poor while being rich before God. Sardis can possess a living reputation while sleeping. Philadelphia can have little strength and still keep Christ’s word. Laodicea can mistake comfort for health. These letters prevent the Church from reading later judgments as though evil existed only outside her walls.

Across the book, the Church appears as lampstands tended by Christ, a kingdom and priests gathered by the Lamb, servants sealed as God’s possession, an innumerable worshiping multitude, a measured sanctuary, faithful witnesses, a woman sheltered in the wilderness, saints who refuse the beast’s worship, and finally the Bride-city radiant with God’s glory (Revelation 1:20; 5:9-10; 7:3-17; 11:1-13; 12:6-17; 14:12; 19:7-8; 21:9-27). These images do not describe private survival or institutional triumph. The Church is a worshiping, repentant, priestly, persecuted, witnessing, and bridal people whose identity is received from Christ.

The book also carries sacramental resonance without functioning as a secret sacramental code. The seal of God evokes belonging marked and guarded by grace; hidden manna, the slain Lamb, and the marriage supper draw the reader toward Eucharistic communion; incense and the prayers of the saints reveal earthly prayer within heavenly worship; living water, white garments, priestly service, and the Bride’s preparation belong naturally to the Church’s baptismal and liturgical imagination (Revelation 2:17; 7:3-17; 8:1-5; 19:7-9; 22:1-2). These connections should remain text-led. No single symbol becomes a ritual manual.

Revelation is especially a book of ascetical worship. Its commands are concrete: remember, repent, return, wake, strengthen what remains, hold fast, keep, overcome, endure, watch one’s garments, come out of Babylon, worship God, and come to the water of life. The visions train attention and allegiance. They expose the ordinary forms of compromise beneath spectacular symbols: serving without love, protecting a reputation while prayer dies, tolerating harm to avoid conflict, buying comfort at another person’s cost, treating political or economic security as salvation, and wanting Christ’s kingdom without His Cross.

Israel’s Scriptures transfigured around the Lamb

Revelation’s imagery is not a self-contained symbol dictionary. It is saturated in Israel’s Scriptures and recomposes them around Jesus Christ, the Church’s witness, and new creation.

Daniel supplies the Son of Man, beasts, kingdoms, heavenly court, and judgment (Daniel 7; 10). Ezekiel supplies living creatures, measuring, temple, Gog and Magog, the life-giving river, and the restored city (Ezekiel 1; 9; 37-48). Isaiah supplies the thrice-holy worship, cosmic judgment, Babylon’s fall, bridal joy, nations walking in divine light, new creation, and every tear wiped away (Isaiah 6; 24-27; 40-66). Exodus supplies plagues, deliverance, sea, tabernacle, and the song of Moses now sung with the song of the Lamb (Exodus 7-15; Revelation 15:2-4). Zechariah stands behind horses, lampstands, olive trees, measuring, and Jerusalem. Genesis supplies the serpent, curse, tree of life, and restored Eden. The Psalms supply royal Messiah, the rod of iron, worship, enthronement, and righteous judgment.

This scriptural architecture protects readers from sensational interpretation. “Babylon” is illuminated by prophetic oracles against oppressive cities before it is attached to a modern state. “Armageddon” belongs within prophetic and apocalyptic conflict before it becomes a military map. The beasts are understood through Daniel’s kingdoms and Revelation’s own contrast between worship of the Creator and worship of coercive power.

John weaves earlier Scripture into the vision rather than introducing it with a chain of formal quotations. The Septuagint, the Greek Old Testament received by the apostolic Church and prayed in Alexandria, often makes those threads visible. The NKJV Old Testament is translated principally from the Hebrew Masoretic text, so its wording sometimes differs. In Greek Exodus, God names Himself “I am THE BEING” (Exodus 3:14, Brenton); John greets the churches from “Him who is.” Amos calls Him “The Lord God Almighty” (Amos 4:13, Brenton). Isaiah’s Greek names godliness alongside knowledge, opening the sevenfold description of the Spirit that Victorinus hears behind John’s seven Spirits.5

Other details become clearer side by side: the Greek Psalm’s “rule” carries the sense of shepherding, where the NKJV Psalm says “break” (Psalm 2:9); Ezekiel’s Greek creature has the face of a calf, where the NKJV has an ox (Ezekiel 1:10). Yet John also draws close to the Hebrew: the pierced One of Revelation 1:7 answers Zechariah 12:10, where Brenton’s Greek reads “mocked,” and Christ’s voice like many waters answers the Hebrew Ezekiel 43:2, where Brenton has “a voice of an army.” These differences deepen recognition rather than divide Scripture against itself. Revelation 1:1-8, 1:9-20, 2:18-29, and 4:1-11 explain the words where they illuminate the vision.6

Words that carry the book’s burden

The book’s Greek vocabulary reveals a theological progression rather than a collection of curiosities.

  • Apokalypsis means unveiling (Revelation 1:1). Revelation discloses the reign of Christ and the true character of earthly powers; it does not merely conceal predictions.
  • Sēmainō, “to signify,” prepares the reader for truth communicated through signs (Revelation 1:1). Symbols demand scriptural attention rather than literalistic panic.
  • Martyria, testimony or witness, joins John’s vocation, Jesus’ own faithfulness, and the saints’ endurance (Revelation 1:2, 9; 12:11, 17). The related martys can carry witness into death.
  • Metanoeō, repent, is addressed repeatedly to churches (Revelation 2:5, 16, 21-22; 3:3, 19). Apocalyptic vision serves conversion before it serves curiosity.
  • Hypomonē, patient endurance, names steadfast fidelity under pressure (Revelation 1:9; 3:10; 13:10; 14:12). It is neither passivity nor theatrical defiance.
  • Nikaō, overcome or conquer, is redefined by the Lamb (Revelation 2:1-3:22; 12:11). Victory means faithful allegiance to Christ, not domination.
  • Proskyneō, to bow or worship, marks the book’s central conflict (Revelation 4:10; 13:4, 8, 12, 15; 14:7). Every empire, appetite, fear, and image is finally tested by where worship goes.
  • Arnion (Lamb), thērion (beast), sphragis (seal), and charagma (mark) form a network of identity and allegiance: belonging received from God versus identity coerced by counterfeit worship (Revelation 5:6; 7:2-3; 13:1, 16-17; 14:1).
  • Skēnoō, to dwell or tabernacle, and kainos, new in quality, bring the book toward its end: God dwelling with humanity in a creation made new (Revelation 21:3-5).

These terms matter because they reshape practice. The reader moves from unveiling to witness, from repentance to endurance, from counterfeit worship to the Lamb’s victory, and from exile to God’s dwelling.

Witnesses to the Apocalypse

Alexandria gives us both a confession and a way of listening. Origen and St Clement of Alexandria recognize the divine Word in the Alpha and the Omega; the title belongs to the Lord who gathers all things into Himself. Their words accompany Revelation 1:1-8, The Revelation, the Blessing, and the Coming King.7

Gems from the Fathers 💎

Pope Dionysius of Alexandria, the fourteenth Patriarch, says, “I do not reject what I cannot comprehend, but rather wonder.” He distinguished the seer from the son of Zebedee, yet received the book as the work of a holy, inspired man. His reverence did not require pretending every difficulty had disappeared. The Church commemorates him on Baramhat 13; his patient conversation with the churches of Arsinoe belongs beside Revelation 20:1-10, The Thousand Years, the Saints, and the Final Deception.8

The earliest commentators help us hear particular verses rather than furnish a second book of secret answers. St Irenaeus reads John’s vision of the Son of Man as the disclosure of the incarnate Word. St Hippolytus of Rome expounds the woman, the Child, and the dragon in Revelation 12:1-17. Victorinus of Pettau gives the oldest surviving commentary on Revelation, following its visions through to the river and tree of life. These witnesses bring different gifts, and their readings are most fruitful when heard beside the verses they explain.9

The Church’s Voice in Worship ⛪

The painted east apse of Egypt's Red Monastery, with Christ above the sanctuary

The Red Monastery’s east apse, Egypt. Christ presides over the sanctuary: earthly prayer is offered before the Lord whom heaven worships. Photograph: Mohamed Kenawi/Manar al-Athar, CC BY-NC-SA 2.0 UK. Source.

The Night of the Apocalypse. After the Cross and burial of Great Friday, the Coptic Church keeps vigil into Bright Saturday. The Midnight Praises begin with Psalm 151, David’s song as the young shepherd who overcame the giant. Prime, the Raising of Incense, and the Third and Sixth Hours follow. The Gospel before the Apocalypse includes the Beatitudes: the Church hears the promise of seeing God before John brings her to the servants who see His face.10

The whole book beside the tomb. Revelation is read aloud between the Sixth and Ninth Hours. Bishop Youssef interprets these hours through Christ’s crucifixion and descent into Hades: the Bridegroom has shed His blood and gone to bring His people into Paradise. Heard here, the Lamb standing as though slain is not a remote emblem. The One who unveils history is the One whose body has been laid in the tomb, and whose authority death cannot hold.11

The anointing and the supper. When the book is finished, the priests anoint the people with the oil prayed over during the vigil. Bishop Youssef connects this anointing with the sealing of God’s servants in Revelation 7:2-8; The Sealed Servants of God sets it beside the Church’s distinct sacramental sealing with the Holy Myron. The Ninth Hour follows, with John 5:21-30, Christ’s promise to raise and judge the dead. At the Liturgy the Church hears 1 Corinthians 15 and Matthew 28, and sings the Psalm of sleeping and awakening together with the plea that God arise and inherit the nations. Bishop Youssef calls Communion the “Supper of the Wedding of the Lamb.” The Bride’s cry for her Lord leads to His altar, not to a chart of tomorrow.11

A church made ready for the city. The Coptic consecration rite includes the whole of Revelation 21:1-27, together with the first creation, the prophets’ temple and city visions, and the apostolic confession of Christ’s Church. The holy city is not an ornament added to a building: it is the promised communion toward which the building’s worship points. See Revelation 21:1-8, New Heaven, New Earth, and the Bride and 21:9-27, The New Jerusalem.12

The saints remembered with these visions. The calendar gives names and days to the heavenly company and the earthly churches:

CommemorationDayRead beside the vision
The Four Incorporeal CreaturesHatour 8Revelation 4:1-11
The Twenty-Four PresbytersHatour 24Revelation 4:1-11 and 5:1-14
St John the EvangelistToba 4Revelation 1:9-20
The Seven Young Men of EphesusMesra 20Revelation 2:1-7
St Polycarp, Bishop of SmyrnaAmshir 29Revelation 2:8-11
St Antipas, Bishop of PergamosBaramouda 16Revelation 2:12-17

These are commemorations, not additional appointments of those passages of Revelation. The Church also keeps the Contemporary Martyrs on Amshir 8 and St Peter, the Seal of the Martyrs, on Hatour 29; Revelation 6:9-17, The Martyrs and the Day of Wrath hears their witness beside the souls beneath the altar.13 Near the end of the Coptic year, Mark 13, Matthew 24, and Luke 21 give the Church the Lord’s own words about trial and endurance. Their relation to the horsemen is explored in Revelation 6:1-8, The First Four Seals.14

The Liturgy’s divine name. The anaphora of St Basil addresses the Father as “O You, The Being, Master, Lord, God of Truth,” before the ages and reigning forever. The name heard in Revelation’s opening greeting is already on the Church’s lips. She receives history from the One who does not pass away with its kingdoms.15

Revelation’s broader liturgical world is visible in the text itself: the Lord’s Day, lampstands, altar, incense, hymns, prostration, sanctuary, white garments, priestly service, and the marriage supper. These images do more than resemble worship. They teach that the Church’s worship is participation in the reality heaven unveils.

Patmos, the seven churches, and visual teaching

Regional map locating Patmos and the seven churches in western Asia Minor

Patmos and the seven churches of western Asia Minor, a regional locator, not a reconstructed itinerary. Digital Globe / FreeBibleimages.org, CC BY-NC-SA 4.0. Source.

Patmos is the place of John’s suffering and testimony, not a romantic retreat (Revelation 1:9). The seven churches are real communities in Roman Asia, each addressed within local pressures while together representing a word to the whole Church. Historical orientation is especially useful for Ephesus, Smyrna, and Pergamum.16 A sober map of Patmos and the seven churches helps readers see that the Apocalypse entered history through congregations facing work, poverty, civic pressure, false teaching, reputation, weakness, and wealth.

Later names require more restraint. Euphrates, Zion, Babylon, Armageddon, and New Jerusalem participate in biblical geography, prophecy, and symbol. They should not be flattened into modern military predictions or treated as arbitrary fantasy.

Sensational beast art usually weakens the lesson. It feeds the curiosity Revelation is trying to convert into worship.

Pastoral guardrails for hard texts

Speculation and fear. The mark, number, beast, Babylon, and Armageddon must not be attached casually to politicians, parties, technologies, medicines, currencies, identity documents, churches, ethnic groups, or news cycles. Revelation asks where worship, allegiance, thought, labor, and economic participation are being claimed. That question is harder and more enduring than a prediction.

Jewish people and Israel’s imagery. The hostile language in Revelation 2:9 and 3:9 belongs to particular conflicts faced by Smyrna and Philadelphia. It cannot authorize contempt for Jewish people. The tribes, woman, commandments, nations, and New Jerusalem require careful biblical reading rather than anti-Jewish polemic, crude replacementism, or modern geopolitical proof-texting.

Women and sexual imagery. “Jezebel,” the woman clothed with the sun, the 144,000’s purity, Babylon, and the Bride are symbolic and covenantal images. They must not become a pretext for misogyny, suspicion toward women, contempt for marriage, or lurid teaching. Babylon represents idolatrous seduction and violent luxury; she does not represent women as a class.

Violence and judgment. Horsemen, bowls, the winepress, the Rider, the lake of fire, and the second death must be taught without revenge fantasy or delight in suffering. God’s judgment names evil truthfully, vindicates the wounded, and ends what destroys creation. Christians are called to witness, repentance, prayer, endurance, and mercy, not to imitate apocalyptic violence.

Despair and demonic affliction. Revelation 9:6 describes torment so severe that people seek death. It must never be used to shame a person experiencing suicidal thoughts or to reduce mental suffering to a simplistic spiritual diagnosis. A wounded hearer needs immediate practical care, trusted human presence, qualified help, prayer, and pastoral support. The text exposes the cruelty of evil; it does not withdraw compassion from those in pain.

Money and exploitation. Revelation’s economic critique is concrete. Famine prices burden the poor, the mark constrains buying and selling, and Babylon’s merchants lament lost luxury while commerce reaches even human lives (Revelation 6:5-6; 13:16-17; 18:11-13). The book examines more than private greed. It exposes systems of consumption that hide suffering, train desire, and make profit from people. “Come out of her” calls for repentance from complicity, not contempt for those trapped within the system.

The millennium and final judgment. Revelation 20:1-15 should be taught with restraint. The text has received diverse readings, and the Church does not need a speculative timetable or crude carnal chiliasm to confess Christ’s victory. The center is the defeat of Satan, the witness of the martyrs, resurrection, truthful judgment, the Book of Life, and hope without presumption or despair.

Tender consciences. Revelation’s rebukes should not be aimed carelessly at the poor, exhausted, traumatized, doubting, or weak. Smyrna and Philadelphia show that little visible strength may coexist with deep faithfulness. Christ’s correction is exact because His love is exact; He exposes sickness in order to heal and calls the burdened to endurance without denying their wounds.

The spiritual burden of Revelation

Revelation’s controlling burden is faithful worship under pressure. The book begins with reading, hearing, and keeping. Christ walks among His churches before He opens the seals. The saints’ prayers rise as incense. Witnesses conquer through the Lamb’s blood and their testimony. Beasts parody worship and coerce allegiance. Babylon turns luxury into seduction and people into merchandise. The Bride prepares through grace granted and righteousness lived. The book ends with three commands and gifts that gather everything together: worship God, come to the water of life, and pray for Christ’s coming.

For a parish reader, this means Revelation is read correctly when it changes the direction of attention. Fear is brought before the throne. Compromise is named and confessed. Worship becomes more than habit. Endurance is learned from the Lamb rather than from anger. Economic life is examined for hidden cruelty. Suffering is carried without surrendering hope. The Church learns to desire holiness and communion more than security, spectacle, or vindication.

The final vision is not the triumph of those who guessed the symbols. It is the face of God, the Lamb as light, the curse removed, the nations healed, and servants who worship and reign (Revelation 21:22-27; 22:1-5). Revelation gives the last word to grace: “The grace of our Lord Jesus Christ be with you all. Amen” (Revelation 22:21).

Footnotes

  1. St Justin Martyr, Dialogue with Trypho 81, New Advent; St Irenaeus, Against Heresies IV.20.11, New Advent. ↩

  2. St Irenaeus, Against Heresies V.30.3, New Advent. ↩

  3. St Clement of Alexandria, quoted in Eusebius, Church History III.23.5-6, New Advent. ↩

  4. St Athanasius, Festal Letter 39.5-6, New Advent. ↩

  5. Brenton, Exodus 3:14, Amos 4:13, and Isaiah 11:2-3. ↩

  6. Brenton, Psalm 2:9 and its marginal note, Ezekiel 1:10, Zechariah 12:10, and Ezekiel 43:2. ↩

  7. Origen, Commentary on John I.6, New Advent; St Clement of Alexandria, Stromata IV.25, New Advent. ↩

  8. Eusebius, Church History VII.24-25, especially VII.25.4-7, New Advent; Coptic Synaxarium, Baramhat 13, Departure of Pope Dionysius. ↩

  9. St Irenaeus, Against Heresies IV.20.11, New Advent; St Hippolytus, On Christ and Antichrist 60-61, New Advent; Victorinus, Commentary on the Apocalypse, New Advent. ↩

  10. Fr Jacob B. Nadian, Rites of Pascha Week, Book 6: Night of Apocalypse, Psalm 151 p. 9; Sixth Hour Gospel pp. 185-186; Revelation pp. 190-272; anointing p. 272; Ninth Hour Gospel pp. 289-290; Pauline pp. 310-313; Psalm and Gospel p. 325 onward. ↩

  11. H.G. Bishop Youssef, Night of the Apocalypse, PDF pp. 1-2 and 5-7. ↩ ↩2

  12. Coptic rite of the Consecration of a Church, Part 4, Revelation 21; with Genesis 1:1-2:3, Ezekiel 40:1-19, 42:15-20 and 43:1-7, Isaiah 59:20-60:22, 1 Peter 2:1-10, and Matthew 16:13-19. ↩

  13. Coptic Synaxarium, Hatour 8 and 24; Toba 4; Mesra 20; Amshir 29 and 8; Baramouda 16; Hatour 29. ↩

  14. Coptic Katameros, Fourth Sunday of Mesra, Mark 13:3-37; First Sunday of Nasie, Matthew 24:3-35 and Luke 21:12-33. ↩

  15. Nadian, Rites of Pascha Week, Book 6, anaphora of St Basil, p. 347. ↩

  16. Livius, Ephesus, Smyrna, and Pergamum. ↩

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