Mention: Due to copyright issues the published version is not uploadable. Instead, I make available here a draft version, not meant to be cited. Those interested in the published version please contact me by e-mail. Abstract: "Montague Rhodes James wrote in 1931 in his introduction to his lectures on the Apocalypse in Art: ‘Those Christians of the early centuries who read the Apocalypse most and to whom it meant most were not of those who either wrote much or made great works of art. And those who could pay for beautiful sarcophagi or handsome paintings on the walls of their burial places were not of those to whom the Apocalypse appealed.’ He concludes that for this reason, it is senseless to look for any ‘apocalyptic’ artworks until the appearance of the tentative illustrations in certain manuscripts of the eighth century or even better the real great Last Judgments from the eleventh-twelfth centuries on. But – going a step further: is there any reason at all to speak about ‘apocalyptic’ art? Could there ever be anything apocalyptic in art? This paper aims to show, that there is good reason to speak about an apocalyptic category in art history, and that its origins are to be found in the Book of Revelation. Exactly those Apocalypse-reading early Christians have prepared its later triumphal entrance into all the fields of artistic creation, by picking and consolidating those symbols and images, which eventually built up the thrilling apocalyptic iconography. As a result two kinds of apocalyptic tradition have formed over the times from the motifs of John’s Book of Revelation: one plastic-figurative line represented by the Last Judgments, and another dramatic-narrative line of eschatological Antichrist- and Armageddon-stories, the former being representative in the Eastern churches and medieval times, while the latter are predominant in the art and culture of Western Christianity."

Revelations, Meaning and Interpretation 1. The Angel of the Apocalypse 2. The Lamb 3. The Four Horsemen 4. The Seven Seals 5. The Woman Clothed with the Sun 6. The Satanic Trinity 7. The Whore of Babylon 8. Armageddon, Millennium, and the Last Judgement 9. The New Jerusalem 10. The Apocalypse in the Twentieth and Twenty-First Centuries Revelation: Artistic Reception and Relevance Glossary Suggestions for Further Reading Bibliography

The academic study of the seven-headed sea beast symbolism in the Apocalypse has proceeded along contemporary historical lines since the modern period. This approach seeks to locate the meaning of this symbolic reference within the historical context from which the book derives. While it remains true that careful historical analysis has advanced our understanding of the world in which the seer of Patmos lived and wrote, a strictly contemporary historical focus threatens to confine the significance of this apocalyptic symbol to the environs of the first century. In seeking to recover the theological and contemporary relevance of this symbol as a critique of imperial ambitions, this thesis argues for a reading strategy which locates the Book of Revelation foremost in the context of "canon." Such a reading stance illuminates the meaning of the symbolic beast in relationship to the deep intertextual and theological history which the final book of the Bible shares with the canonical corpus of Christian Scriptures.

During the second half of the 18th century and throughout the 19th century, the composition of the Last Judgement was enriched with additional themes and contents. Among the striking contents are the three so-called apocalyptic scenes derived from the Book of Revelation where the main protagonists are the Righteous Enoch, the Prophet Elijah, the Antichrist and the Archangel Michael. Although, long before the scenes were included in the Last Judgement, there had been a great interest in Revelation in the Western world since the 9th century. Hence, we are tracking the oldest depictions, as well as the visualization of the scenes regarding the above-mentioned protagonists in the medieval illuminated manuscripts, and also in the Athonite Apocalypse cycles, representing a significant source of inspiration. Furthermore, we present the examples of the Last Judgement incorporating the three scenes in chronological order from 1754(94) to 1873, depicted on icons, paper icons and wall painting.

An apocalypse (Ancient Greek: ἀποκάλυψις apokálypsis, from off: ἀπό and cover: καλύπτω, literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious concepts an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities".[1] Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions. It is believed by many Christians that the biblical Book of Revelation depicts as an "apocalypse", the complete destruction of the world, preceding the establishment of a new world and heaven. However, there is also another interpretation of the Book of Revelation in which the events predicted are said to refer to the destruction of Jerusalem in A.D. 70 by the Roman armies of Titus. This second view is known as the Preterist view of eschatology. Christian understanding of the messianic age heavily depends on Jewish Scriptures, especially the Prophets. The characteristic of the messianic age, as shown in the Scriptures, was to be an extraordinary outpouring of the Spirit on all people. It should bring them special gifts and charisms. Most eminent prophecies are found in the Book of Zechariah 4:6b; 6:8 and the Book of Joel 3:1-2 (cf. Nb 11:29). Acts of the Apostles refer to them proclaiming that the word of the prophets was made flesh in Jesus on the day of Pentecost. Now, "he has received from the Father the Holy spirit, who was promised." (Acts 2:16-21.17.33) According to Isaiah, the messianic age was to have its anointed leader, the Messiah, who would be filled with the gifts of the spirit to be able to accomplish his saving work. (Is 11:1-3; 42:1; 61:1; see also Mt 3:16)[15] Jesus used miracles to convince people that he was inaugurating the messianic age. (cf. Mt 12:28). Scholars have described Jesus' miracles as establishing the kingdom during his lifetime.[16] According to the Book of Ezekiel, apart from bestowing special charismatic gifts, the Spirit would build the messianic age in the hearts of people by exercising their inward renewal resulting in exceptional adherence to the Law of God (cf. Ezk 11:19; 36:26-27; 37:14; Ps 51:12-15; Is 32:15-19; Zc 12:10). According to the Book of Jeremiah, messianic times would be sealed by the new covenant, final and eternal one, written ″on their hearts″ (Jr 31:31). Paul spoke about that new covenant in his Second Epistle to the Corinthians 3:6. Isaiah used the image of the life-giving water "poured out on the thirsty soil". People, "like willows on the banks of a stream" would have access to the Spirit which would enable them to bring fruits of integrity and holiness (Is 44:3) The Gospel of John would refer to that in the meeting of Jesus with the Samaritan woman at the well of Jacob: "the water that I shall give will become a spring of water within, welling up for eternal life." (Jn 4:14) Ezekiel would say that the holiness of the people would in turn be met by special love, favour and protection from God: "I will make a covenant of peace" and "set up my sanctuary among them for ever." (Ezk 37:24; 39:29)[15] Christian eschatology points out to gradual character of the Messianic Age. According to realized eschatology, the Messianic Era, a time of universal peace and brotherhood on the earth, without crime, war and poverty, to some extent, is already here. With the crucifixion of Jesus the Messianic Era had begun, but according to inaugurated eschatology it will completed and brought to perfection by the parousia of Christ.[17] In the past, the messianic age was sometimes interpreted in terms of Millenarianism. The Book of Revelation 20:2-3 gives an image of a 1000-year period in which Satan is to be bound so that he cannot influence those living on the Earth, and Jesus Christ will reign on the Earth with resurrected saints. After that Satan will be defeated once and for all, the Earth and heaven will pass away, and people will face judgment by Jesus Christ to determine whether or not they will enter the new heaven and earth that will be established. (Revelation 21) According to the Nicene Creed (381), professed by most Christians, after his ascension, enthronement at the Right hand of God, the time will come when Jesus will return to fully establish the Kingdom of God of the World to Come. INTRODUCTION This book proposes a new approach to the interpretation ofthe Apocalypse, or Revelation, of St. John, by applying the traditional method of interpreting Scripture by means of Scripture. The resulting interpretation differs from the one that is presented bythe majority of modern scholars, and is called ‘preterist’. Whilstthese scholars interpret the Apocalypse in the light of the history ofthe Early Church, the interpretation in this book has been developedin the light of religious traditions concerning the ancient Temple ofthe Jews in Jerusalem. Whereas the ‘preterist’ interpretation isfounded on the assumption that the greater part of the text isreferring to the historical struggles of the Early Church, interpretation proceeds from the hypothesis that the theme of theTemple is of such great importance in the Apocalypse, that it could be termed the ‘organizing principle’ of the text as a whole. This hypothesis is based on the following observations:1. The various parts, furnishings, objects and actions associatedspecifically with the ancient Temple in Jerusalem are recalledwith great frequency throughout the text. For example the central part of the Temple, the Sanctuary is mentioned 16 times - Ap 3,12; 7,15; 11,1.2.19; 14,15.17; 15,5.6.8; 16,1.17; 21,22).Also mentioned are the outer court (11,2) and altar (11,1), thealtar of incense (6,9; 8,3.5; 9,13; 14,18; 16,7), the goldenlampstand (1,12.13.20; 2,1.5; 11,4), as well as the harps (5,8;14,2; 15,2), trumpets(chs. 8+11) and libation bowls (chs. 15 16), which were all used in the liturgical activities of the formerTemple. Certain liturgical activities such as the offering ofincense, divine worship, thanksgiving and singing Psalms are -described with considerable emphasis in this sacred setting,whilst other liturgical actions are subtly alluded to. Despite this profusion of Temple imagery in St. John’s visions, it should benoted that the Greek word for the Temple complex as a whole does not appear in the text. Most of these elements of the ancient Temple in Jerusalem arerecalled in the visions of God’s Throne in heaven and itsimmediate surroundings, in a context that indicates the dominantand controlling role of this theme in the Apocalypse. In technicalterms, the theme of the Temple embraces both the spatial andtemporal aspects of St. John’s apocalyptic vision Given the importance of the theme of the Temple, theimmediate aim of this study has been to collect and reviewinformation on the subject and apply this knowledge methodically tothe relevant parts of the Apocalypse, with a view to understandingits sacred and liturgical setting in greater depth. The ultimate aim ofthe present study is to apply these findings to the interpretation ofthe Apocalypse as a whole, in order to clarify the meaning of its prophecy.For the purposes of this work, the principle source ofinformation about the Temple is taken to be the Catholic Bible,which comprises the Old and New Testaments (these will be referredto as OT and NT respectively) as well as certain apocryphal books.For information that is not available in the Bible, reference is madeto other primary sources, such as the first Book of Enoch, theMishnah, the writings of Josephus, and also to some of thesecondary literature on ancient religious practices in Israel. Only afew studies have concentrated on the theme of the Temple in the New Testament, and most of these do not include a detailedexamination of their subject in the Apocalypse. There are even fewerinvestigations that specifically address the theme of the Temple inthe Apocalypse, and none of the major commentaries on this Book Below are some random page numbers so the reader may take a look ! The Sanctuary of God 172. The Spirit of God 203. The Priest 244. The Sacrificial Victim 285. The Blood of the Victim 306. The Day of Atonement in the Ancient Temple 337. The Daily Morning Service in the Ancient Temple 388. The Liturgy in the Sanctuary of God 409. Discussion 43i The beginning of the liturgy 43ii The servicing of the lampstands 44iii The Lamb taking the scroll 44iv The breaking of the first four seals of the scroll 46v The breaking of the fifth seal 46vi The breaking of the sixth seal 47vii The sealing of the 144,000 men 48viii The offering of incense 49ix Understanding the correct order 50x The kindling of the offerings 51xi The sounding of the seven trumpets 53xii Sorry for the spaces for some reason when editing every word and phrase in sentences kept getting cramped all together!

The description of the beast is found in Revelation chapters thirteen and seventeen. Chapter thirteen gives the fullest description. John saw it "rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy." (Revelation 13:1) It was like a leopard, with feet like the feet of a bear, and had a mouth like a lion. One of its heads had a mortal wound which healed itself, causing people to wonder at it and follow it. (Revelation 13:1-10) This description draws many parallels with a vision in the Book of Daniel where four beasts symbolizing a succession of kingdoms come out of the sea in the forms of a lion, bear, leopard and a beast with ten horns.[2] Beast from the Earth The second beast is primarily described in Revelation chapter thirteen. This second beast comes out of the earth whose overall appearance is not described, other than having "two horns like a lamb", and speaking "like a dragon".[3] His purpose is to promote the authority of the first beast with the ability to perform great signs, even making fire come down out of Heaven. This second beast is also called the false prophet.[4] He speaks like a dragon commanding the people of the Earth to make an image "to" the beast that was wounded by a sword. It is declared that anyone who does not worship the beast or its image would be killed.[5] The lamb-horned beast from the earth also causes all people to receive the mark of the beast "in their right hand or in their forehead."[6] A Third Beast Revelation 17 mentions a third beast described as "a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns." (Revelation 17:3) and some of the symbols are explained. The scarlet beast is another, distinct, visualisation of the same subject as the beast of the sea.[citation needed] The scarlet beast is shown being ridden by a harlot who "reigns over the kings of the earth", (Revelation 17:18) whereas the beast of the sea is not described as being ridden, and is given "power and great authority." The seven heads represent both seven mountains and seven kings, and the ten horns are ten kings who have not yet received kingdoms. Of the seven kings, five have fallen, one is, the other has not yet come. The beast itself is an eighth king who is of the seven and "was and is not and shall ascend out of the bottomless pit, and go into perdition."[7] Image of the Beast Those who dwell on the earth are deceived into making an image [interpreted as a statue] of the beast as a means to worship its authority. The false prophet breathes life into the "image of the beast", so that the image becomes alive and is able to speak. It also declares to anyone who does not worship the authority of the beast.[8] Those who are killed for not conforming to the authority of the beast are blessed through the "first resurrection" that allows them to rule in Christ's presence as priests during the one thousand-year reign. The second death has no power over these individuals who were victorious over the beast[9] by not being deceived, even though they lost their lives on Earth by his authority.[10] Mark of the Beast See also: Number of the beast The number of the beast (Koinē Greek: Ἀριθμὸς τοῦ θηρίου, Arithmós toû thēríou) is associated with the Beast in chapter 13, verse 18 of the Book of Revelation. In most manuscripts of the New Testament and in English translations of the Bible, the number of the beast is "six hundred sixty-six" or χξϛ (in Greek numerals, χ represents 600, ξ represents 60 and ϛ represents 6).[11] Papyrus 115 (which is the oldest preserved manuscript of the Revelation as of 2017), as well as other ancient sources like Codex Ephraemi Rescriptus, give the number of the beast as χιϛ or χιϲ (transliterable in Arabic numerals as "616") (χιϛ), not 666;[12][13] critical editions of the Greek text, such as the Novum Testamentum Graece, note χιϛ as a variant.[14] In Roman Numerals, in use when the Book of Revelation was written, the mark of the beast in Revelation 17:9 is rendered DCLXVI 'The Roman numeral for 666, DCLXVI, has exactly one occurrence of all symbols whose value is less than 1000 in decreasing order (D = 500, C = 100, L = 50, X = 10, V = 5, I = 1).' The seven heads of the beast are described in Revelation as representing seven hills. Rome was built on seven hills. The mark of the beast is interpreted differently in the four main views of Christian eschatology Revelation - Appendix 7: Glossary of Prophetical Terms Advent This term comes from a Latin word adventus and means “arrival, presence.” It corresponds to the Greek parousia (coming or presence), or epiphaneia (manifestation, appearance), or apokalupsis (revelation, unveiling). Advent has become a theological term used of Christ’s appearances on earth–His first and second coming. So we speak of Christ’s first and second advents. The first advent includes our Lord’s birth, life, death, resurrection and was culminated by His ascension. The second advent refers to Christ’s second coming which will begin silently when He comes for His saints in the air (1 Thess. 4:13-18), and then openly to the world at the end of the Tribulation when He comes to earth (Matt. 24:27-30; 1 Thess. 3:13). Amillennialism A system of eschatology which, among other things, interprets the millennium as symbolical of present life in heaven.25 Analogy of Faith The principle that any interpretation of the Scripture must conform and harmonize with the whole teaching of Scripture on that given subject.26 Apocalyptics Prophecies that deal with the disclosure or revelation of the end time events. The word is derived from the Greek word, apokalupsis (sometimes written apokalypsis) “an unveiling, revelation.” Apocalypse A term sometimes used for the Book of Revelation since the word revelation comes from the Greek apokalupsis, “an unveiling, revelation.” Antichrist Anti means “against” or “in place of.” Antichrist, therefore, may refer generally to any apostate teacher who is against Christ or who claims to be Christ (Matt. 24:23-24; 1 John 2:18; 4:3). The Antichrist refers to the final and horrible world ruler of the Tribulation. He is one who stands both against Christ and who seeks to usurp Christ’s place as the false Messiah of the Jews (1 John 4:3b; Rev. 13:1-10).

Analysis of the colors of the four horses in Revelation 6, as understood in the first century not the twenty-first, plus an astronomical study of the stellar evidence, all on the basis of the original Aramaic text of Revelation, enables us to determine what stellar configuration John the Presbyter was observing as the Four Horsemen.