Revelation QuestionAnswers 20220321

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The Book of Revelation
Questions & Answers
1
The Book of Revelation: Questions & Answers
© 2022 Hegumen Abraam D. Sleman
FrSleman@CopticChurch.net
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or
transmitted in any form or by any means: electronic, mechanical, photocopying, recording, or
otherwise, without the prior written permission of the publisher, except with brief quotations
embodied in critical articles and reviews.
First Edition Published April 2022.
ISBN: XXXXXXXXXX
Cover icon © Fadi Mikhail, ukcopticicons.com. All rights reserved and used with permission.
Unless otherwise noted, Scripture is taken from the New King James Version®. Copyright © 1982
by Thomas Nelson. Used by permission. All rights reserved.
Scripture quotations marked ESV are from the ESV® Bible (The Holy Bible, English Standard
Version®), copyright © 2001 by crossway, Good News Publishers publishing ministry. Used by
permission. All rights reserved.
Scripture quotations marked KJV are taken from the King James Version of the Holy Bible, in the
public domain.
Scripture quotations taken from the (NASB®) New American Standard Bible®, Copyright © 1960,
1971, 1977, 1995, 2020 by The Lockman Foundation, used by permission. All rights reserved.
www.lockman.org
Scripture quotations marked NCV are taken from the New Century Version®. Copyright © 2005
by Thomas Nelson. Used by permission. All rights reserved.
2
Table of Contents
Introduction .......................................................................... 4
Part 1: Answering Theological Questions ............................... 6
1-1 The Oneness and the Holy Trinity .........................................6
1-2 Does God Have Emotions?.................................................. 24
Part 2: Answering Christological Questions ..........................30
2-1 Christ, the Word of God ..................................................... 30
2-2 Defending the Divinity of Christ .......................................... 40
2-3 The Righteousness of Christ................................................ 45
2-4 Does Christ Know the Time? ............................................... 49
2-5 Christ’s Descent into Hades ................................................ 52
2-6 The Second Coming of Christ .............................................. 60
Part 3: Answering Expository Questions ...............................63
3-1 Validity of the Other Views ................................................ 63
3-2 Souls Under the Altar ......................................................... 66
3-3 A Star Called Wormwood ................................................... 73
3-4 Antichrist or Antichrists ...................................................... 85
3-5 Release or Destruction of Satan .......................................... 87
3-6 The Supper of the Great God .............................................. 92
3-7 His Cup and Our Cup .......................................................... 99
3
Introduction
With God’s grace, Hegumen Abraam Sleman1 published the first edition of
Revealing the Father through the Book of Revelation 2 in July 2021. He humbly
presented it to HH Pope Tawadros II and some of our beloved bishops, fathers,
and friends, seeking their comments and insights.
On July 24th, 2021, HH Pope Tawadros II thankfully blessed and praised the
book, hoping to find time to read more of the book. Based on the feedback from
a beloved honored bishop, the Author published the Updated First Edition in
September 2021.
The Author’s Commentary is a biblical commentary on the Book of Revelation. In

the introduction, the Author stated:
[Revealing the Father through the Book of Revelation, focuses on the

Revelation of God, the Father of our Lord Jesus Christ, and His
redemptive work in Christ by His Holy Spirit.]3
In the Foreword of the Author’s Commentary, he stated his commentary is not

intended to be a theological reference:
[Revealing the Father through the Book of Revelation is a biblical

commentary, not a theology book. The thoughts and insights are not
dogma and not intended for theological debate. However, the spiritual
message of this Commentary is subject to discussion.] 4
However, after publishing the Author’s Commentary and many positive reviews, a
dear friend5 posted a very lengthy review containing some questions related to
the interpretation of the Book of Revelation, Theological, and Christological
1
referred to as “the Author.”
2
referred to as “the Author’s Commentary.”
3
Sleman, Hegumen Abraam, Revealing the Father through the Book of Revelation, Updated First
Edition, September 2021, p. 3.
4
ibid, p. ii
5
referred to as “the Reviewer.”
4
questions. Therefore, the Author objectively has drafted these notes, “The Book of
Revelation: Questions & Answers,” to clarify and emphasize the truth of God’s
word.
It was impossible to answer all the questions one by one. Otherwise, the job
would be open-ended. However, the Author has focused on the expository queries
and answered most. It was hard to sort out the Reviewer's questions, as they
overlap. For ease of navigation, these notes are classified into three parts:
1- Part 1: Answering Theological Questions.

2- Part 2: Answering Christological Questions.
3- Part 3: Answering Expository Questions.
As St. Paul said, “We know only a portion of the truth, and what we say about
God is always incomplete. But when the Complete arrives, our incomplete will
be canceled” (1 Cor. 13:9-10, The Message). May the glory be to God, our
Father, in the name of our Lord Jesus Christ, by His Holy Spirit. Amen.
Great Lent, April 2022
5
Part 1: Answering Theological Questions
1-1 The Oneness and the Holy Trinity
The Author wrote, [Worship is reserved for God alone,
through His Son, since no one in the universe is like
Him. Thus, in (1 Chr. 17:20), David prayed, “O Lord
[O Yahweh], there is none like You, nor is there any
God besides You” (Ps.86:8–10; 89:6–8)].1
The Author wrote, [The good news of God’s redeeming

grace in Christ is associated with a call to worship
the Creator].2
Commenting on “I am the Alpha and the Omega” (Rev.

1:8), the Author wrote: [Christ also uses these
titles in the first person singular, with the pronoun
“I,” which affirms His divinity and oneness with the
Father (Rev. 1:11; 22:13)].3
The Author forgot the words of Lord Jesus Christ, “If

anyone loves Me, he will keep My words; and My Father
will love him, and WE will come to him and make OUR
home with him.” (Jn. 14:23).
Does the Author believe in a “Singular,” “Numerically

1”, “Uni-personal” God, The Father? Is Worship ONLY
due to this “god”?
1
2
ibid, p. 336.
3
Ibid, p. 18, 19.
6
Answer
The Reviewer quoted passages from the Author’s Commentary and
some biblical verses. None of these quotations indicates a
different belief other than the belief in One God and the Holy
Trinity1.
To refer to God, the Father, the Reviewer used non-biblical terms,

“Singular,” “Numerically 1,” and “Uni-personal.” Such terms do not
exist in the Holy Bible or the Author’s Commentary.
We cannot limit God into a box of human terms of our making.
No human expression in any language can fully express God’s
nature. When St. Paul was caught up to Paradise, he “heard
inexpressible [unspeakable] words, which it is not lawful for a man
to utter” (2 Cor. 12:4).
In the liturgy of St. Gregory, the theologian, the priest prays, “You;
the one, only, true God, the Lover of Mankind, ineffable, invisible,
infinite, without beginning; everlasting, immeasurable,
incomprehensible, unchangeable Creator of all; Savior of
everyone.”
God is far beyond the comprehension of human intelligence and
imagination. It is impossible to embrace Him and His divine
aspects in the limited capacity of our minds. His thoughts, ways,
and plans differ from those of people (Isa 55:8-9).
1
For more about the Holy Trinity, please review the Author’s books: The Meaning
if the Holy Trinity, published March 2001, and Monothiesm and Trinity, published
2000, Arabic Edition.
7
What we know about God are the things He has revealed to us.
We don’t know everything about the Lord God as there are secrets,
He has not revealed to us. Moses said, “The secret things belong to
the LORD our God; but the things that are revealed belong to us
and to our children” (Deut. 29:29, RSV).
If we would all truly and fully submit ourselves to the truth of
God’s Word, most of our questions, issues, struggles, and
disagreements would disappear. The saying of the early Church
Fathers, which are consistent with the scripture, enlightens our
understanding of the scriptures.
The Shema
The belief in the oneness of God is the first of the Ten
Commandments. The Lord God said to Moses, “You shall have no
other gods before Me” (Ex. 20:3). Moses commanded: “Hear, O
Israel: The LORD [‫ ]יהוה‬our God, the LORD (‫ יהוה‬Yahweh) is one
(‫ אחד‬Echad)!” (Deut. 6:4).
These words of Moses are known as the ‫ שמע‬or Shema, meaning

“listen.” Orthodox Jews traditionally carried out this
commandment by tying a tefillin band on their forehead and left
wrist and hanging a mezuza sign on their door. The words of the
law, usually from the books of Deuteronomy and Exodus, were
written on the mezuza sign and the tefillin bands (Deut. 6:4–9,
11:18-21; Ex. 13:8–10, 13:14–16).
The Lord Christ confirmed the same commandment. He said,
“Hear, O Israel, the Lord our God, the Lord is one [εἷς heís]” (Mark
8
12:29). In Greek, “NT:1520 εἷς heis (hice); (including the neuter
[etc.] hen); a primary numeral; one,”1
One Pharisees asked the Lord Jesus: “Which commandment is
first?” Jesus answered, quoting Deuteronomy 6:4–9. Christ
emphasized the oneness of God: “You shall love the Lord [Yahweh]
your God with all your heart, with all your soul, and with all your
mind.” He commented on the importance of the command and
said, “This is the first and great commandment” (Matt. 22:37,
NKJV; see also Mark 12:28–30).
Christ confronted Satan by saying, “You shall worship the Lord
[Yahweh] your God, and Him only you shall serve” (Matt. 4:10,
NKJV). He quoted from (Deut. 6:13, 10:20).
The Holy Trinity2

The Reviewer’s question reflects the case of many people struggling
to understand the doctrine of Oneness and the Holy Trinity. They
extremely go far either to believe in three separate Gods, like the
Mormon, or completely dismiss the doctrine of the Holy Trinity
and declare themselves Unitarians, like Jehovah's Witnesses. They
could not reconcile their belief in One God with the existential
distinction and the unity of the Father, the Son, and the Holy
Spirit.
1
New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary.
Copyright © 1994, 2003, 2006, 2010 Biblesoft, Inc. and International Bible Translators, Inc.
2
For more about the Holy Trinity, please review the Author’s books: The Meaning
if the Holy Trinity, published March 2001, and Monothiesm and Trinity, published
2000, Arabic Edition.
9
The Father, the Son, and the Holy Spirit are one God. St. John
said, “there are three that bear witness in heaven: the Father, the
Word, and the Holy Spirit; and these three are one” (1 Jn. 5:7).
The theologians call the Father, the Son, and the Holy Spirit, the
three Hypostases, and they are in the One God.
True Trinitarian Christians believe in the Holy Trinity within
their belief in the Oneness of God. The doctrine of the Holy
Trinity is a clear view of the One God’s existence. Trying to explain
the belief in the Holy Trinity, apart from the faith in the Oneness
of God, adds to the difficulty of understanding the Holy Trinity.
The Father, the Son, and the Holy Spirit are one God. St. John
said, “there are three that bear witness in heaven: the Father, the
Word, and the Holy Spirit; and these three are one” (1 Jn. 5:7).
Who is God the Father?

Throughout the biblical history of humanity, the Almighty God
has longed to have an intimate relationship with His people. He
wanted them to acknowledge Him as their Lord and their Father
(Mal.1:6). 1
The Fatherhood of God the Almighty is not just for the Israelites
and the believers. He is the Father in different senses:
1- The Lord God is the Father of the Lord Jesus Christ’s
ultimate unique sense. He begets the Word [the Son] (Isa.
55:11; Jn. 1:14). Christ is the eternal Logos of God, who is
God, “the Word is God” (Jn. 1:1). He is begotten from the
1
For more info about “the Father,” please listen “Restoring Our Relationship with the Father,”
by HG Bishop Youssef, https://youtu.be/uUJXVe2_ljs
10
Father (Jn. 1:14; Jn. 16:28). He is the only begotten Son in
the bosom of the Father (Jn. 1:18). All the fullness of the
Godhead dwells bodily in Christ (Colossians 2:9).
2- The Lord God has the fountain of life, the Holy Spirit (Jer.
2:13; Ps. 36:9). The Holy Spirit is the Spirit of life (Rom.
8:2), who proceeds from Him (Jn. 15:26).
3- The Lord God is the Origin of the entire creation, the
creator of everything.
4- The Lord God is the Father of all humans, as He is their
creator, and He created them “in His own image” (Genesis
1:27, NASU). He gives them special care.
5- The Lord God is the Father of all the faithful believers in
the Old and New Testaments. Besides being their creator,
He adopted them as children through Christ (Romans 9:4;
8:15).
In the Prophets’ Teachings
In the books of the prophets, the Lord God declared Himself as

the Father:
1- In Malachi, He said, “The son honors his father, the slave
stands in awe of his master. But if I am indeed a father,
where is the honor due to me? And if I am indeed master,
where is the awe due to me?” (Mal 1:6, NJB).
2- The LORD “‫ יהוה‬Yahweh” said to Jeremiah (Jer 3:11), “You
shall call Me, ‘My Father (‫ אבי‬Avi, Abi),’ And not turn away
from Me” (Jer 3:19).
The prophets recognized and declared “the Lord God” as “the
Father”:
11
1- Isaiah said to the Lord God, “Doubtless You are our Father
(‫ אבינו‬Avino, Abino),” and “You, O LORD (‫ יהוה‬Yahweh), are
our Father (‫ יהוה אבינו‬Yahweh Avino)” (Isa 63:16).
2- Isaiah also said, “O LORD, You are our Father [‫יהוה אבינו‬
Yahweh Avino]; We are the clay, and You (LORD ‫ )יהוה‬our
potter; And all we are the work of Your hand” (Isa 64:8).
In the New Testament
The Lord Jesus came and manifested the paternal love of God to
people’s eyes and their ears, minds, and hearts. Besides quoting
from the Hebrew Scriptures having the name Yahweh, Christ
introduced the term “the Father” to refer to the Lord God. When
His disciples asked Him to teach them how to pray, He taught
them to address God the Father as “Our Father” (Matthew 6:9).
The Lord Christ used the word “Father” 177 times in the four
gospels and three times in Revelation. Of these times, He used it
with the definite article, “the Father,” or with defining articles or
words as in the phrases: “My Father,” “your Father in heaven,” “the
Father,” and “the heavenly Father.”
For the Lord Christ, “God the Father” is “the Lord God
(Yahweh).” All of Christ’s teachings about the heavenly Father in
the New Testament have their roots in the references to the Lord
God Yahweh in the Old Testament.
Comparing Christ’s teachings and the cross-references in the
Hebrew Scriptures reveals the heavenly Father’s identity as the
Lord God Yahweh. Christ has numerous examples in his teaching
about the Father:
12
1- The heavenly Father, who is to be glorified by the good
deeds of His people (Matthew 5:16), is the Lord God in
(Isaiah 61:3).
2- The Holy and perfect Father (Matthew 5:48) is the Lord
God (Leviticus 19:2).
3- The heavenly Father, who possesses heaven and earth
(Matthew 11:25), is the Lord God (Deuteronomy 10:14).
4- The heavenly Father, who can do everything, and nothing
is impossible for Him (Mark 14:36), is the Lord God in
(Jeremiah 32:27).
According to the NASU concordance, the term “Father” is found
260 times in the New Testament. St. Paul used the word “Father”
in His epistles 43 times and is used 25 times in the other Catholic
Epistles.
In the Book of Revelation
In the Book of Revelation, the term “Father” is used three times to

refer to the Lord God and to emphasize the following truths:
1- The Father is the God of the Lord Jesus Christ [according
to the flesh] and His Father (Rev. 1:6).
2- The Lord Jesus Christ made us a kingdom and priests to
God, His Father (Rev. 1:6).
3- The Lord Jesus Christ [according to the flesh] received
authority from God the Father (Rev. 2:27).
4- The Lord Jesus Christ will confess the name of He who
overcomes before His Father and His angels (Rev. 3:5).
5- The Lord Jesus Christ sat down on the throne of His Father
(Rev. 3:21).
13
6- The Lord Jesus Christ will grant he who overcomes to sit
down with Him on His throne as He sat down on His
Father’s throne (Rev. 3:21).
7- The one hundred and forty-four thousand, standing on
Mount Zion, have Jesus’ name and the name of His Father
written on their foreheads (Rev. 14:1).
In the Divine Liturgy:
The Liturgies of St. Basil and St. Cyril are offered to God the
Father through our Lord Jesus Christ. The term “the Father” is
found many times in both liturgies.
The text of the divine liturgies explicitly shows that “the LORD
God, the Creator” is “God, the Father of our Lord Jesus Christ.”
For example:
1- In the Orthodox Creed: “We believe in one God, God the
Father, the Pantocrator, Creator of heaven and earth, and
all things seen and unseen. We believe in one Lord, Jesus
Christ, the only begotten Son of God.” God the Father is
the Pantocrator, Creator of everything. The Lord Jesus is
the only begotten of Him.
2- In the Litanies: “Let us ask God the Pantocrator [the
Almighty], the Father of our Lord God, and Savior Jesus
Christ.” The Father is God, the Almighty.
3- In the Anaphora of St. Basil Liturgy: “O You, the BEING,
Master, Lord, God of Truth, being before the ages and
reigning forever; who dwells in the highest and looks upon
the lowly; who has created heaven, the earth, the sea, and
all that is therein; the Father of our Lord, God, and Savior
14
Jesus Christ.” God, the BEING, the Creator, is the Father
of our Lord, God, and savior Jesus Christ.
4- In the Anaphora of St. Cyril’s Liturgy: “O You, THE
BEING, Master, Lord, God, the Father, the Pantocrator, at
all times and in all places of Your dominion.”
The Word & the Spirit of the Father

It is clearly stated that “the LORD (‫ יהוה‬Yahweh) is one (‫אחד‬
Echad)” (Deut 6:10). If the Reviewer believes that “God, the
Father” is part of “the LORD God,” it would be unacceptable.
The Father, the Lord God, has His Word (Son) and His Spirit.
HH Pope Shenouda III explicitly stated the Father is “THE
BEING,1” the Word (the Son) is His Word, and the Holy Spirit
is His Spirit2. One God, indivisible.
The Father is the LORD God, revealing Himself through His
Word (the Son) and living by His Spirit (the Holy Spirit). The
three are divine, distinct, and One God.
The Word (the Logos, the Son) is begotten from the Father
without separation. He is in the bosom of His Father. The Holy
Spirit proceeds from Father without separation.
Believing in the Father as a separated Hypostasis, a Person
without His Word (the Logos, the Son) and His Spirit, means
1
“THE BEING” is used in the Book of the Coptic Liturgies Published by the Sothern Diocese of the
United States.
2
https://youtu.be/1e35DzcAxTk
15
believing in a dead God who cannot reveal Himself because He
is without life.
Moses wrote, “In the beginning, God created the heavens and the
earth” (Gen. 1:1). It is the Lord God (Yahweh) who created them,
“This is the history of the heavens and the earth when they were
created, in the day that the Lord (Yahweh) God made the earth
and the heavens” (Gen. 2:4).
At the same time, the psalmist said, “By the word of the LORD
were the heavens made; And all the host of them by the breath of
His mouth” (Ps. 33:6, JPS Tanakh 1917).
Not Mentioned, but Included
Jehovah’s Witnesses wrongly believe in the unipersonal Father,

that “the Father” alone is God excluding the Son and the Holy
Spirit. Such belief presents the Lord God as a dead God who
cannot reveal Himself. The Father has no existence without His
Word and His Spirit.
The Lord God Yahweh is the Father of the Lord Jesus Christ. In
many verses, the Bible uses the expressions “the Father,” “the
Heavenly Father,” or “the Father in Heaven” to refer to the Lord
God. Using these terms without mentioning the Word (the Son)
and the Spirit does not mean excluding them.
The non-mentioning of the Son or the Holy Spirit, in Gen. 1:1;
2:4, does not mean excluding them. The Psalmist said, “By the
word of the Lord (The Word of Yahweh) the heavens were made,
And all the host of them by the breath of His mouth (the Spirit of
16
Yahweh)” (Ps. 33:6), “For He spoke, and it was done; He
commanded, and it stood fast” (Ps. 33:9).
Through the Word, the world was created. St. John said, “In the
beginning was the Word, and the Word was with God, and the
Word was God. He was in the beginning with God. All things
were made through Him, and without Him, nothing was made that
was made” (Jn. 1:1-3).
The Lord Jesus Christ referred to the Father as the only God in
many verses without mentioning the Holy Spirit. On the night of
His passion and death, the Lord Jesus Christ said to the Father:
“And this is eternal life, that they may know You, the only true
God, and Jesus Christ whom You have sent” (Jn. 17:3). Jesus did
not mean that the Father is the only God separated from His Word
and His Spirit.
The Apostles explicitly used “God the Father” to refer to the One
God. For them, the one God is “the Father”:
1- St. Paul said, “for us, there is one God, the Father [ἡμῖν εἷς
Θεὸς ὁ Πατήρ], of whom are all things, and we for Him;
and one Lord Jesus Christ, through whom are all things,
and through whom we live” (1 Cor. 8:6); and “God is one”
(Gal. 3:20). Here, the One God is the Father who has His
Spirit and His Son, although the Son and the Spirit are not
mentioned.
1- St. James said, “Pure and undefiled religion before God
and the Father [τῷ Θεῷ καὶ Πατρὶ] is this: to visit orphans
and widows in their trouble and to keep oneself unspotted
from the world” (Jam. 1:27). Here, the One God is the
17
Father who has His Spirit and His Son, although the Son
and the Spirit are not mentioned.
2- St James said, “With it [the tongue] we bless our God and
Father [τῷ Θεῷ καὶ Πατρὶ], and with it, we curse men, who
have been made in the similitude of God.” Again, here,
“God” is “the Father.” Here, the One God is the Father
who has His Spirit and His Son, although the Son and the
Spirit are not mentioned.
3- St. Jude said, “To those who are called, sanctified by God
the Father [ἐν Θεῷ Πατρὶ], and preserved in Jesus Christ”
(Jude 1:1). Here, the One God is the Father who has His
Spirit and His Son, although the Son and the Spirit are not
mentioned.
There are hundreds of verses that follow the same pattern in the
Bible. For example:
1- The above-quoted verses (1 Chr. 17:20) and (Ps. 86:8–10;
89:6–8) are in the Bible, without mentioning the Son and
the Holy Spirit.
2- John said, “our fellowship is with the Father and His Son”
(1 Jn. 1:3). St. John did not mention the Holy Spirit.
However, there is no fellowship with God without “the
communion of the Holy Spirit” (2 Cor. 13:14).
3- The Lord Jesus speaks of the Father as knowing the Son
and the Son as knowing the Father but omits mention of
the Spirit (Matt. 11:27), while the Holy Spirit is “the Spirit
of knowledge” (Isa.11:2).
4- Paul’s opening salutations does not mention the Holy
Spirit, though he always mentions “God our Father and
18
the Lord Jesus Christ” (e.g., 1 Cor 1:3; 2 Cor. 1:2; Gal. 1:3),
while mentioning the Holy Spirit in another benediction
(2 Cor. 13:14).
Blessings “in” and “through” Christ

In his introduction to the epistle to the church at Ephesus, the
apostle Paul said, “Blessed be the God and Father of our Lord Jesus
Christ, who has blessed us with every spiritual blessing in the
heavenly places in Christ (ἐν Χριστῷ)” (Eph. 1:3).
St. Paul used the Greek primary preposition [ἐν] (Eph 1:3),
translated into “in.” In addition, he used the primary preposition
“διὰ,” translated into “through” as in: “Now all things are of God,
who has reconciled us to Himself through [διὰ] Jesus Christ and
has given us the ministry of reconciliation” (2 Cor. 5:18).
Suppose we had no other passage of scripture that attributed the
heavenly blessings to the Father in Christ than this verse (Eph. 1:3).
In that case, this verse tells us that “all” spiritual blessings are “in
Christ.” Many passages specify one or more individual blessings
from the Father “in” and “through” the Son. Some of these verses
are:
1- Eternal life: “For the wages of sin is death; but the gift of
God is eternal life through Jesus Christ our Lord.” (Rom.
6:23, KJV).
2- Forgiveness of sins: “He [the Father] has delivered us from
the power of darkness and conveyed us into the kingdom
of the Son of His love [Christ], in whom [in Christ] we have
redemption through His blood, the forgiveness of sins.
19
3- Reconciliation to God: “Now all these things are from
God, who reconciled us to Himself through Christ and
gave us the ministry of reconciliation” (2 Cor. 5:18,
NASB).
4- Justification: “Much more then, having now been justified
by His blood (Christ’s blood), we shall be saved from wrath
through Him (through Christ)” (Rom. 5:9). “For He (God)
made Him (Christ), who knew no sin, to be sin for us, that
we might become the righteousness of God in Him (in
Christ) (2 Corinthians 5:21).
5- Salvation: “[God] has saved us and called us with a holy
calling, not according to our works, but according to His
own (God’s) purpose and grace which was given to us in
Christ Jesus before time began” (2 Tim. 1:8).
6- Victory: “But thanks be to God, who gives us the victory
through our Lord Jesus Christ” (1 Cor. 15:57).
Worshiping the Father through the Son

The Reviewer quoted from the Author’s Commentary:
[Worship is reserved for God alone, through His Son, since
no one in the universe is like Him. Thus, in (1 Chr. 17:20),
David prayed, “O Lord (O Yahweh), there is none like You,
nor is there any God besides You” (Ps.86:8–10; 89:6–8)].1
He also quoted:
1
20
[The good news of God’s redeeming grace in Christ is
associated with a call to worship the Creator].1
In quoting these passages with his misunderstanding, the Reviewer

claimed that the Author calls for worshiping God alone, excluding
the Son and the Holy Spirit. That is not a correct conclusion by the
Reviewer.
The Bible says that worship is due only to the Lord God Yahweh,
the Father of the Lord Jesus Christ. As emphatically mentioned
above, the non-mentioning of the Son and the Holy Spirit does
not mean excluding them; they are one God, the Father of the
Lord Jesus Christ.
The Lord Jesus Christ said to the Samaritan woman, “Woman,
believe Me, the hour is coming when you will neither on this
mountain nor in Jerusalem, worship the Father” (Jn. 4:21).
However, the Samaritan woman would not be able to worship the
Father without believing in the Son and having the gift of the Holy
Spirit.
Through the Son
No one can approach the Father except through the Son. The Lord
Jesus said, “I am the way, the truth, and the life. No one comes to
the Father except through Me” (Jn. 14:6). St. Paul also said, “For
through Him we both have access by one Spirit to the Father” (Eph
2:18).
1
ibid, p. 336.
21
The Apostle Paul emphasizes the truth that we offer our praises to
God through His Son. He said, “Through Him [δι αὐτοῦ] then,
[through Christ] let’s continually offer up a sacrifice of praise to
God, that is, the fruit of lips praising His name” (Heb. 13:15,
NASB).
Christ is our High priest; He intercedes for us to the Father. St
Paul said, “But He [Christ] because He [Christ] continues forever,
has an unchangeable priesthood. Therefore, He is also able to save
to the uttermost those who come to God through Him [through
Christ], since He always lives to make intercession for them” (Heb.
7:24-25).
In the same sense, St. Peter also said, “you also, as living stones, are
being built up a spiritual house, a holy priesthood, to offer up
spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter
2:5).
By the Holy Spirit
Our worship would be meaningless if not by the Holy Spirit. Later,

Christ told the Samaritan woman, “But the hour is coming, and
now is, when the true worshipers will worship the Father in spirit
and truth; for the Father is seeking such to worship Him. God is
Spirit, and those who worship Him must worship in spirit and
truth” (Jn. 4:23-24).
St. Paul also said, “Likewise, the Spirit also helps in our
weaknesses. For we do not know what we should pray for as we
ought, but the Spirit Himself makes intercession for us with
groanings which cannot be uttered” (Rom. 8:26).
22
The Liturgical Texts
The Liturgies of St. Cyril and St. Basil are offered to God the
Father through our Lord Jesus Christ, by the Holy Spirit.
The Anaphora of St. Cyril’s liturgy reflects the worship’s approach
in the church of Alexandria. The priest prays: “O You, THE
BEING, Master, Lord, God, the Father, the Pantocrator, at all
times and in all places of Your dominion… Your true Light, Your
only begotten Son, our Lord, God, Savior, and King of us all, Jesus
Christ.
Through whom (through Christ) we give thanks and offer unto
You [the Father], with Him (Christ) and the Holy Spirit, the holy,
co-essential, and undivided Trinity, this rational sacrifice, and this
bloodless service.”1
1
The Divine Liturgy of St. Cyril, in the Coptic Orthodox Church
23
1-2 Does God Have Emotions?
The Author wrote: “The seven plagues that have the
wrath of God are the totality of the wounds of Christ
that have the passion of the heavenly Father.” 1 In
the updated version, He wrote, “The seven plagues
that have the wrath of God are the totality of the
wounds of Christ with the indescribable love of God.”2
The Author clearly understands that “passion” means

“suffering.” He wrote: “The Lord Jesus Christ drank
the cup of God’s passions with its fullness on the
cross to heal the people from the cup of the harlot
and save them from the cup of the abominations of
Satan’s kingdom.”3 He also wrote: “one of the four
living beings gave them seven bowls filled with God’s
passion.”4
Do these quotations refer to “Patripassianism,” the

suffering of the Father? Does the expression “the
passions of God” refer to the suffering of the Father?
Does God have emotions?
Answer
Patripassianism is “the doctrine that in the sufferings of Jesus
Christ, God the Father also suffered.”5 In
Christianity, Sabellianism is the Western Church equivalent to
1
Sleman, Hegumen Abraam, Revealing the Father through the Book of Revelation (Published July
2021), p. 357 old
2
Edition, September 2021, p. 355 new
3
ibid, p. 402
4
ibid, p. 362
5
https://www.merriam-webster.com/dictionary/Patripassianism
24
Patripassianism in the Eastern Church, both forms of theological
Modalism.1 The Author’s Commentary has nothing to do with the
Modalistic beliefs:
1- Where is in the Author’s Commentary any evidence of

Modalism? The Author’s Trinitarian’s View is published in
English and Arabic and online. In the Author’s Commentary,
the relationship between the three Hypostases,
distinctions, and oneness is fundamental.
2- The phrase “the suffering of the Father” is nowhere in
the Author’s Commentary. While this phrase can be
understood from an Orthodox perspective, the Reviewer
mentioned it with a Modalistic view.
3- Out of many meanings of the term “Passion” and its
synonymous, the Reviewer chose the term “suffering,” which
the Author did not use, and the dictionary marked it as
“obsolete2.”
God’s Passions or Emotions

God is not like us. Isaiah said, “To whom then will you liken God?
Or what likeness will you compare to Him?” (Isa 40:18). However,
the Hebrews are not inclined toward philosophical abstraction. So,
they are helped by using anthropomorphic figures of speech to
understand God’s nature and presence among them.
1
https://en.wikipedia.org/wiki/Sabellianism
2
https://www.merriam-webster.com/
25
Anthropomorphism
Anthropomorphism, in the Bible, is “the attribution of human

characteristics, emotions, and situations to God. Israel's faith in
God found concrete expression in anthropomorphic language.
Anthropomorphism occurs throughout the Old Testament. God
is described as having eyes (Am 9.3; Sir 11.12), ears (Dan 9.18),
hands (Isa 5.25), and feet (Gen 3.8; Is 63.3). He molds man out of
the dust, plants a garden takes His rest (Gen 2.3, 7–8). He speaks
(Gen 1.3; Lev 4.1), listens (Ex 16.12), and closes the door of Noah's
ark (Gen 7.16); He even whistles (Isa 7.18).” 1
Anthropomorphism attributes the expressions of human emotions
to God. He is not an inanimate force that has no passions or
emotions. God is an emotional being who feels and responds with
feelings.
God exists as a person who has feelings. Some emotions that God
feels include love (1 Jn. 4:8; 3:16; Jer. 31:3) and hate (Prov.
6:16; Ps. 5:5; 11:5). He is frequently declared a jealous God (Ex.
20.5; Josh. 24:19; Deut. 5.9). He rejoices (Zeph. 3:17; Isa. 62:5; Jer.
32:41). He feels grief (Gen 6:6; Ps. 78:40) and laughs (Ps.
2:4; 37:13: Prov 1:26). His heart is moved by compassion (Ps.
135:14; Judges 2:18; Deut. 32:36). He becomes angry (1 Chron.
13.10), disgusted (Lev. 20.23), regretful (Jer. 42.10), and revengeful
(Isa. 1.24).
1
https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-
maps/anthropomorphism-bible
26
If the love, compassion, sorrow, and all the other emotions of
Christ do not reflect the feelings of God, the Father, what image
would He present? Christ is “the image of the invisible God” (Col
1:15); “He [Christ] is the radiance of His glory [God’s glory] and
the exact representation of His nature [God’s nature]” (Heb 1:3,
NASU).
No Physical Body, No Bodily Passions
God is Spirit (Jn 4:24). God does not have a body like ours (1 Jn.
1:5; 2 Cor. 3:17; Rev. 1:14–15) or a mind like ours (Is. 55:8–
9; Num. 23:19).
While the Bible teaches God has passion, it does not say that God
has bodily desires such as hunger, thirst, or the need for sexual
fulfillment. He is also without affections in this sense, physical
passions. However, as we have seen, it does not mean that God is
without feelings. He is a God who cares deeply for His people.
However, the Bible clarifies God is an emotional being who feels
and responds with emotions.
Understanding the Impassibility of God
The Bible constantly speaks of God showing His emotions.

However, some Christians believe that God does not have any
feelings. The technical term for such a belief is the “impassibility
of God.”
The translation of the passage (Acts 14:15, KJV) is used as a
support of this belief: “We also are men of like passions with you
and preach unto you that ye should turn from these vanities unto
27
the living God, which made heaven, and earth, and the sea, and all
things that are therein.”
The people of Lystra thought Paul and Barnabas were gods because
of their miracles. Paul told them they were not gods but rather
humans, having passions as humans. Because Paul distinguished
between God and humans, some infer that God must not have
similar passions to humans or any emotions. Therefore, they
embrace the idea of the “impassibility of God.”
The NKJV makes the meaning more explicit: “Men, why are you
doing these things? We also are men with the same nature as you
and preach to you that you should turn from these useless things
to the living God, who made the heaven, the earth, the sea, and all
things that are in them” (Acts 14:15, NKJV).
The Greek word “ὁμοιοπαθεῖς” translated “like passions,” in
(KJV), in this passage in the Book of Acts, has the idea that they
are merely human beings, in the same sense of saying, “Elijah was
a man with a nature like ours (James 5:17). It is not making any
statement about God’s genuine emotions. As mentioned above,
other passages in the Bible do this.
There is a sense that God is impassible. The Greek word
“απαθής,” which is translated as “impassible,” means “not subject
to suffering.” No outside power can harm God or impose suffering
on Him in this sense. He is not vulnerable to anything or anyone.
God is afflicted in His people’s affliction, not because the pain is
imposed on Him, but because of His willing love. Isaiah said, “In
all their affliction He was afflicted, And the Angel of His Presence
saved them; In His love and His pity, He redeemed them” (Isa.
28
63:9). In Exodus, God said, “I have surely seen the oppression of
My people who are in Egypt and have heard their cry because of
their taskmasters, for I know their sorrows. So, I have come down
to deliver them out of the hand of the Egyptians” (Exod. 7:3-8).
St. Cyril the Great used the analogy of the union of iron and fire
to explain the nature of Christ.1 The heated iron is affected and
deflected with hammering, but the fire does not. Thus, suffering
cannot be imposed on divinity.
However, the Father is not an inanimate thing like fire. He is a
personal God who has feelings.
Even though the crucifixion happened to Christ, it provoked
God’s anger. In the vineyard's parable and the vinedressers, the
Owner of the vineyard, the Father, would “destroy those wicked
men miserably, and lease his vineyard to other vinedressers”
because they killed His “Son.” (Matt 21:38-46).
1
Pope Shenouda III, The Nature of Christ, 9th print, March 2009
29
Part 2: Answering Christological
Questions
2-1 Christ, the Word of God
The Author wrote:[Christ is the word, and His body
is the body of the word of God].1
[The body of the Lord Jesus Christ is the body of the

message of the Law and the prophets collectively].2
[They also killed Christ, the incarnate Word of God,

and the embodiment of the Law and the Prophets].3
[Thus, they watched Christ, the body of the Law and

the Prophets].4
[Christ’s body represents the incarnation of the Law

and the Prophets’ message].5
[The exaltation of Christ means the exaltation of the

law and the prophets]6.
Is the “word,” “logos” of God His “pronunciation,”

“communication,” and “utterance.”? Is not the Logos
a “Hypostasis,” a “Person”? What happened in the
“incarnation of the Word”?
1
Edition, September 2021, p. 264
2
ibid, p. 265
3
ibid, p. 265
4
ibid, p. 266
5
ibid, p. 267
6
ibid, p. 269
30
Answer
The Reviewer also cited some quotations from the Author’s
Commentary out of their context. He even mentioned expressions
and attributed them to the Author, although not in the Author’s
Commentary.
The Reviewer incorrectly tried to attribute teachings to the Author
with no evidence! In NOWHERE, the Author has stated that Christ
is not a “Hypostasis ὑπόστασις.”
Instead of unbeneficial personal speculation about the character
of the two witnesses (Rev. 11:3-4), the Author used the
symbolism of the vision, not to deny the second Hypostasis, but
to powerfully present a reason why the Lord Jesus, the second
Hypostasis, is called the Logos (the Word of God) emphasizing
the rule of the Logos.
The exposition portrayed the Law and the Prophets as two
witnesses to Christ and Him as their fulfillment. St. Paul said,
“But now the righteousness of God apart from the law is
revealed, being witnessed by the Law and the Prophets” (Rom.
3:21).
The Incarnation of the Word

In Christian theology, it is well known that in the Holy
Trinity, there are three hypostases: the hypostasis of the Father,
the hypostasis Son, and the hypostasis of the Holy Spirit.
31
The term “Hypostasis ὑπόστασις” was not mentioned in the
Author’s Commentary since its scope is a biblical commentary, not a
theological reference.
The Lord Christ instructed His apostles to make disciples of all
nations and baptize them in the Father's name, the Son, and the
Holy Spirit (Matt. 28:19), and He did not use the term Hypostasis.
St. John also stated, “For there are three that bear witness in
heaven: the Father, the Word, and the Holy Spirit; these three are
one” (1 Jn. 5:7), and He also did not use the term Hypostasis.
In these two references, as well as other references, the Lord Jesus
Christ and St. John did not use the term “Hypostasis ὑπόστασις.”
Still, the belief in the Father, the Son, and the Holy Spirit is clearly
stated and confessed in their statements. Would the Reviewer
condemn the Lord Jesus Christ and St John for not using the term
“Hypostasis”?
In the Author’s Commentary, he mentioned the terms God (2481

times), the Father (256 times), the Son [the Logos] (451), and the
Holy Spirit (537) many times. He referred to the Son as the “Word
of God” at least 26 times.
The phrase “Word λόγος Logos” often appears in the Bible and
can have slightly different meanings depending on the context and
the Greek word used.
St. John used “the Word of God,” in its unique sense as a title of
the Lord Jesus Christ, the second Hypostasis. He said, “In the
beginning was the Word (λόγος Logos), and the Word (λόγος
Logos) was with God, and the Word (λόγος Logos) was God” (Jn.
32
1:1). John also called Christ “the Word of God (λόγος Logos)”
(Rev. 19:13).
St John explicitly spoke about the incarnation of the Word (λόγος
Logos) at the beginning of his gospel: “And the Word (λόγος
Logos) became flesh and dwelt among us, and we beheld His glory,
the glory as of the only begotten of the Father, full of grace and
truth” (Jn. 1:14).
The truth about Christ as the Logos of God and His incarnation
is fundamental in the Author’s Commentary. It covers many pages of
the Author’s Commentary. For example, the Author wrote:
[The beginning of the Gospel of John is about the
incarnation of the “Word, ο λόγος; Logos.” John wrote, “In
the beginning was the Word, and the Word was God,” and
“the Word became flesh and dwelt among us, and we
beheld His glory” (Jn. 1:1,14). So likewise, the beginning of
the four horses’ visions is about the manifestation of the
incarnation of the Word of God, Jesus Christ].1
The Author also wrote:

[The phrase “He will dwell with them” (Rev. 21:3) is
fulfilled in the Lord Jesus Christ; Immanuel means “God
with us” (Matt. 1:23; Isa. 7:14). Using “to dwell, to pitch
the tent,” is a reminder of John 1:14, where John used the
same verb in the aorist tense for completed action: “The
Word [ὁ λόγος] became flesh and dwelt [ἐσκήνωσεν]
1
33
among us.” God’s word became the man and pitched His
tent among His people (Jn. 1:14)]. 1
Logos, in the General Sense

Being unaware of the translation of the word “λόγος Logos,” in its
general sense, the Reviewer incorrectly stated in his comment:
“According to the Author, the “word,” “logos” of God is His:
“pronunciation,” “communication,” and “utterance, not a
Hypostasis.”
NONE of the terms “pronunciation,” “communication,” and
“utterance” are used in the Author’s Commentary. However, these
terms, “pronunciation,” “communication,” and “utterance,” are
found in The New Exhaustive Strong's Numbers and Concordance
with Expanded Greek-Hebrew Dictionary, not to translate the
word “ὑπόστασις Hypostasis, NT:5287” but to translate the
phrase “λόγος Logos, NT:3056.” There is a big difference between
the two terms and their use.
In the same reference, the New Exhaustive Strong's Numbers and

Concordance with Expanded Greek-Hebrew Dictionary, NT:3056,
translates the term “λόγος Logos” and how it is rendered in the
KJV: [NT:3056 λόγος logos (log'-os); from NT:3004; something
said (including the thought); by implication, a topic (subject of
discourse), also reasoning (the mental faculty) or motive; by
extension, a computation; specifically (with the article in John) the
Divine Expression (i.e., Christ): KJV - account, cause,
communication, concerning, doctrine, fame, have to do, intent,
1
34
matter, mouth, preaching, question, reason, reckon, remove, say (-
ing), speaker, speech, talk, thing, none of these things move me,
tidings, treatise, utterance, word, work].1
Many readers are not acquainted with any basis of the original
languages of the Bible. Sadly, they think that the word “Λόγος
Logos” is used only as a title of the Lord Jesus Christ. If they knew
the general use of the term Logos in the Bible, they would
understand more why Christ, the second Hypostasis, is called
“the Logos of God.” They will then appreciate His relation to the
Scriptures and more.
The Spoken Word
In its most common translation, “λόγος Logos” and its deflections,

different forms, mean “the word” of any person, the expression of
thought, opinion, teaching, or decree. Here are some examples in
the New Testament of the use of (logos) as a personal word:
1- The “λόγος Logos” is the word of promise that should be
“yes” or “no” (Matt. 5:37).
2- The “λόγος Logos” is the teaching that can be accepted or
rejected by others (Matt. 10:14).
3- The “λόγος Logos” is the good or bad word that may cause
justification or condemnation (Matt. 12:37).
4- The “λόγος Logos” is the troubling word of the unfaithful
(Acts 15:24).
5- The “λόγος Logos” is the news report (Acts 16:36).
1
35
6- The “λόγος Logos” is the word of human wisdom (1 Cor
2:4).
The Reason, Intent, or the Cause
The expression “λόγος Logos” also can mean “reason,” “intent,”

or “the cause.” Here are some examples in the New Testament of
the use of “λόγος Logos” in that meaning:
1- The “λόγος Logos” is the reason; the intent for which
Cornelius sent for Peter to come (Acts 10:29).
2- The “λόγος Logos” is the reason for the hope we have (1
Peter 3:15, NIV).
3- The “λόγος Logos” of adultery is the only reason for a man
to divorce his wife (Matt. 5:32, KJV).
The Scriptures as the Word of God

In many verses of the New Testament, the same Greek expression
“logos” refers to the spoken “word of God.” Here are some
examples in the New Testament of the use of “λόγος Logos” as the
word of God:
1- The “λόγος Logos” is the word of God that those who hear
and keep are blessed (Luke 11:28).
2- The “λόγος Logos” is the word of God that some people
nullify by their tradition (Mark 7:13).
3- The “λόγος Logos” is the word of God that those who
received are called gods (Jn. 10:35).
4- The “λόγος Logos” is the word of God that those who have
it are strong” (1 Jn. 2:14).
36
5- The “λόγος Logos” is the word of God that everything is
consecrated by (1 Tim. 4:4-5).
6- The “λόγος Logos” is the word of God that should not be
bound or blasphemed (2 Tim. 2:9; Titus 2:5).
7- The “λόγος Logos” is the word of God that some people
did not profit from hearing (Heb. 4:2).
8- The “λόγος Logos” is the word of God that those who
speak ought to be remembered (Heb 13:7).
Christ and the Scriptures

In his humanity, Christ obeyed the word of God, doing God’s will,
to the point of death. David said of Him, “Sacrifice and offering
You did not desire; My ears You have opened. Burned offering and
sin offering You did not require. Then I said: Behold, I come; In
the scroll of the book, it is written of me. I delight to do Your will,
O my God, And Your law is within my heart” (Ps. 40:6-8).
God spoke to us through Christ. St Paul said, “God, who at various
times and in various ways spoke in time past to the fathers by the
prophets, has in these last days spoken to us by His Son, whom He
has appointed heir of all things, through whom also He made the
worlds” (Heb. 1:1-2).
The “λόγος Logos” also used many times when referring to

the written message of God, the scriptures (Jn. 17:17;
1 Timothy 4:5; Revelation 1:2; Colossians 1:25).
The Lord Jesus Himself is the subject of the written Word. He said
to the Jews, “You search the Scriptures, for in them you think you
have eternal life; and these are they which testify of Me” (Jn. 5:39).
37
The Two Witnesses
Speaking on the Identity of the Two Witnesses, the Author wrote:
[God gave two faithful witnesses to the people (Rev. 11:3).
These two witnesses are “the law and the prophets,” which
the Lord Jesus Christ called collectively “the scriptures”
(Luke 24:45). Symbolizing the Law and the prophets as two
witnesses is a kind of personification of “the law and the
prophets.” Therefore, the two witnesses are not two literal
men.
God revealed His righteousness through Christ, and “the
law and the prophets” attested and witnessed it (Rom.
3:21). “The law and the prophets” witness to the everlasting
righteousness of God that He would give through His
Anointed One, the Lord Jesus Christ. To Him, all “the
prophets witness that, through His name, whoever believes
in Him will receive remission of sins” (Acts 10:43). “The
law and the prophets” are but one message from God
leading to Christ. Christ is the end of “the law” to bring
righteousness to everyone who believes (Rom. 10:4).
“The prophets” had inquired of the salvation. They
prophesied the grace that would come to us in the Lord
Jesus Christ (1 Pet. 1:10–11).
When he appeared to Emmaus’s two disciples after His
resurrection, He explained what Moses and the prophets
wrote concerning Himself. He opened their understanding
that they might comprehend “the Scriptures” (Luke 24:44–
45).
38
In Rome, Paul testified to people about God’s kingdom
and the Lord Jesus Christ from “the Law of Moses and the
Prophets.” Some believed, and some disbelieved (Acts
28:23–25)]1.
In a concise statement, the Book of Revelation declares, “Worship
God! For the testimony of Jesus is the spirit of prophecy” (19:10”
NASB).
The strong relation between Christ and the Scriptures is clear. The
Author figuratively used expressions to express that strong
relationship. He wrote:
[The body of the Lord Jesus Christ is the body of the
message of the Law and the prophets collectively], 2
and he also wrote:
[They also killed Christ, the incarnate Word of God and
the embodiment of the Law and the Prophets]3.
1
Edition, September 2021, p. 259, 260
2
ibid, p. 265
3
ibid, p. 265
39
2-2 Defending the Divinity of Christ
The Author wrote: [the Spirit of God filled the Lord
Jesus Christ in the flesh, empowered Him, and led Him
to do God’s will]1.
Does not this statement undermine the Divinity of

Christ?
Answer
The references to Christ’s divinity are spread throughout the
Author’s Commentary. For example, the Author wrote:
[Christ is the eternal Logos of God, who is God (Jn. 1:1),
and He is the Lord of David (Ps. 110:1; Matt. 22:44-45; Mk
12:36-37; Luke 20:42-44; Acts 2:34)]. 2

[There are numerous verses as evidence of Christ’s divinity
in the Bible. He is the eternal Word of God, and He was
God [Θεὸς ἦν ὁ Λόγος] from the beginning (Jn. 1:1), and
St Paul said, “In Him dwells all the fullness of the Godhead
[Θεότητος] bodily” (Col. 2:9). All the wisdom and
knowledge treasures are hidden in Christ (Col. 2:3)]. 3
1
2
Ibid, p. 133.
3
ibid, p. 9
40
Commenting on “I am the Alpha and the Omega, the Beginning
and the End” (Rev. 21:6), the Author wrote:
[“Alpha” and “Omega” are the first and last letters of the
Greek alphabet. Thus, “I am the Alpha, and the Omega”
depicts God as the eternal One (Rev. 1:4). The Father is
the beginning and the end of all things. All things are from
Him and by Him (Heb. 2:10; Rom. 11:36).
The fact that Christ applies these titles to Himself (Rev.
1:11; 22:13) affirms His divinity and His oneness with the
Father (Jn. 10:30). It also implies that “in Him dwells all
the fullness of the Godhead bodily” (Col. 2:9)].1

[In the vision, the Lord Jesus Christ also said to St. John,
“I am the First and the Last” (Rev. 1:17). The fact that
Christ said “I am the First and the Last” three times in
(Rev. 1:17; 2:8; 22:13) affirms His divinity, as He is the
eternal Word of God [Ὁ Λόγος τοῦ Θεοῦ], who was with
God from the beginning (Jn. 1:1).
In Revelation, Christ appeared “clothed with a robe dipped
in blood, and His name is called “The Word of God [Ὁ
Λόγος τοῦ Θεοῦ]” (Rev.19:13).
1
41
Christ, also, has the fullness of the deity bodily in Him (Jn.
10:30; Col. 2:9). These words helped John understand the
meaning of the vision].1
Following the example of the Lord Jesus Christ, the Author’s

Commentary has been to reveal the Father, and for the same reasons
Christ had. He revealed His Father. St. John said, “No one has
seen God at any time. The only begotten Son, who is in the bosom
of the Father, He has declared Him” (Jn. 1:18). He prayed to His
Father, “I have revealed Your name to the men whom You gave
Me out of the world “(Jn. 17:6, NASB), and “I have declared to
them Your name, and will declare it, that the love with which You
loved Me may be in them, and I in them” (Jn. 17:26).
According to the Flesh

All statements and phrases that look like undermining the divinity
of Christ must be understood as referring to the Lord Jesus Christ
in His humanity, as He emptied Himself. St Paul said, “ [Christ]
who, being in the form of God, did not consider it robbery to be
equal with God, but made Himself of no reputation, taking the
form of a bondservant, and coming in the likeness of men” (Phil.
2:6-7).
St. Paul used the term “according to the flesh” when he spoke
about Christ. He said, “[Christ] who was born of the seed of David
according to the flesh and declared to be the Son of God with
power according to the Spirit of holiness, by the resurrection from
the dead” (Rom. 1:3-4).
1
ibid, p. 38
42
In the same way, we can understand other verses. For example,
St. Paul said, “For there is one God and one Mediator between
God and men, the Man Christ Jesus” (1 Timothy 2:5). The phrase
“the Man Christ Jesus” does not negate St. Paul's belief in the
Divinity of Christ. Otherwise, it would contradict his saying, “For
in Him dwells all the fullness of the Godhead [the Divinity] bodily”
(Col. 2:9).
Yes, we believe in the full divinity of the Lord Jesus Christ.
However, we should not dismiss the truth that He came in the
flesh. Otherwise, we would be Gnostics who deny the humanity of
Christ. St John said, “every Spirit [teaching] that does not confess
that Jesus Christ has come in the flesh is not of God. And this is
the Spirit of the Antichrist, which you have heard was coming, and
is now already in the world” (1 Jn. 4:3).
Christ’s and the Holy Spirit

Some Christians miss acknowledging Christ’s relationship, in His
humanity, with God the Father and the Holy Spirit. They think
that talking about such issues undermines His Divinity. The Author
wrote:
[the Spirit of God filled the Lord Jesus Christ in the flesh,
empowered Him, and led Him to do God’s will. Thus, the
Holy Spirit played a significant role in the coming of Christ
and His ministry:
1- The birth of the Lord Jesus Christ was by the Holy
Spirit (Luke 1:35–36; Matt. 1:18).
2- The Holy Spirit anointed the Lord Jesus Christ during
His baptism (Matt. 3:16–17; Jn. 1:32–34).
43
3- The Holy Spirit led Christ into the wilderness to be
tested by the devil, and He returns in the power of the
Spirit (Matt. 4:1–2).
4- The Lord Jesus Christ begins His ministry by the Holy
Spirit’s power (Luke 4:14–22). The prophets declared
that the Holy Spirit would abide and lead Him (Isa.
11:1–2, 59:21, 61:14).
5- The Lord Jesus Christ cast out devils and did good
deeds by the Holy Spirit (Matt. 12:28; Luke 11:20; Acts
10:37–38).
6- The Lord Jesus Christ instructed His disciples by the
Holy Spirit (Acts 1:2).
7- The Lord Jesus Christ offered Himself a sinless sacrifice
by the Holy Spirit (Heb. 9:13–14).
8- The Lord Jesus Christ went to Hades (1 Pet. 3:19) and
rose from the dead by the Holy Spirit’s power (Rom.
8:11).
9- The Lord Jesus Christ breathed the Holy Spirit into His
disciples (Jn. 20:22–23).
10- The Lord Jesus Christ baptizes in the Holy Spirit (Luke
3:16)]1.
1
44
2-3 The Righteousness of Christ
The Author wrote: [The Lord Christ lived a sinless
and perfect life in His flesh by the Spirit of
holiness],1 and: [Thus, the Spirit of God filled the
Lord Jesus Christ in the flesh, empowered Him, and
led Him to do God’s will]2.
One might ask, is Christ’s righteousness just like

the saints?
Answer
Christ is the one who makes the saints be righteous, justified, or
to be in right standing with God. The Lord God said in Isaiah,
“Out of the anguish of his soul he shall see and be satisfied; by his
knowledge shall the righteous one, my servant, make many to be
accounted righteous, and he shall bear their iniquities” (Isa 53:11).
The saint’s righteousness is because of Christ’s righteousness, but
different.
Fulfilling God’s Standard
By emptying Himself, the Lord Christ who, “being in the form of

God, did not consider it robbery to be equal with God, but made
Himself of no reputation, taking the form of a bondservant, and
coming in the likeness of men” (Phil 2:6-7). Like us, He lived as a
human but “without sin” (Heb. 4:15).
1
2
ibid, p. 145.
45
For us, Christ was born under the Law. St Paul said, “when the
fullness of the time had come, God sent forth His Son, born of a
woman, born under the law, to redeem those who were under the
law, that we might receive the adoption as sons” (Gal. 4:4-5).
He submitted Himself to His parents and grew in stature and grace.
St. Luke said, “Jesus increased in wisdom and stature, and in favor
with God and men” (Luke 2:52).
“Righteousness means living holy and upright, under God’s
standard.”1 The Lord Jesus fulfilled all God’s standards of
righteousness. He said to John the Baptist, “it is fitting for us to
fulfill all righteousness” (Matt 3:15).
By the Eternal Spirit
Being in the flesh, the Lord Jesus fulfilled all the righteous acts by
the anointing of the Holy Spirit. In the Synagogue, He read from
Isaiah:
“The Spirit of the Lord God is upon Me Because the Lord has
anointed Me To preach good tidings to the poor; He has sent Me
to heal the brokenhearted, To proclaim liberty to the captives, And
the opening of the prison to those who are bound; To proclaim
the acceptable year of the Lord, And the day of vengeance of our
God; To comfort all who mourn, To console those who mourn in
Zion, To give them beauty for ashes, The oil of joy for mourning,
The garment of praise for the spirit of heaviness; That they may be
called trees of righteousness, The planting of the Lord, that He may
be glorified.” (Isa. 61:1-3; See also Luke 4:18-20).
1
Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
46
After reading from Isaiah, the Lord Jesus said, “Today this
Scripture is fulfilled in your hearing” (Luke 4:21).
The demonstration of Christ’s righteousness reached its peak on
the Cross when Christ offered Himself by the eternal Spirit. St.
Paul said, “The Messiah, who by The Eternal Spirit offered himself
without blemish to God” (Heb 9:14, Aramaic Bible in Plain
English)1.
Through Christ’s resurrection, God declared the perfect
righteousness of Christ, the Son of God, by the Holy Spirit. St.
Paul Said, “concerning His Son Jesus Christ our Lord, who was
born of the seed of David according to the flesh and declared to be
the Son of God with power according to the Spirit of holiness, by
the resurrection from the dead” (Rom 1:3-4).
The Righteousness of the Saints
Christ’s righteousness, in the flesh, and the saint’s righteousness

are by the Holy Spirit, “the Spirit of holiness” (Rom 1:4). They are
related but different in many aspects:
1- Christ is “without sin” (Heb. 4:15). But “all have sinned
and fall short of the glory of God” (Rom 3:23), and “If we
say that we have no sin, we deceive ourselves, and the truth
is not in us” (1 Jn 1:8).
2- Christ has the fullness of grace and truth, and the saints
take out of His fullness. St. John said, “And the Word
became flesh and dwelt among us, and we beheld His glory,
1
The Aramaic translation of Heb 9:14 is the same of the Arabic translation: Smith & Van Dyke,
and many other English translations.
47
the glory as of the only begotten of the Father, full of grace
and truth... And of His fullness, we have all received, and
grace for grace” (Jn 1:14-16).
3- Christ “was delivered up because of our offenses and was
raised because of our justification” (Rom 4:25), “our being
declared righteous” (Rom 4:25, LSV).
4- For the righteousness of God, He accounts or credited the
righteousness of Christ to those who faith in Him (Rom
4:3-22; Gal 3:6; Phil 3:9). God sees us as righteous because
of our faith and unity with His Son.
48
2-4 Does Christ Know the Time?
The Author wrote: “The Author acknowledges the
writings of the early fathers as a valuable source
of interpreting the Bible.” On page 17, He wrote, “No
one knows, not even the angels of heaven nor the Son,
the day of Christ’s second coming, but the Father
only (Matt. 24: 36; Mark 13: 32).”
How does the statement on Jesus’ not knowing the time

agree with the sayings of the church fathers?
Answer
The scope of the Author’s Commentary is not to refute the wrong
understanding of the verses quoted. Otherwise, the readers would
be overwhelmed and miss the book’s message.
The Book of the Revelation is for the bondservants of God (Rev.
1:1) to those who love God and willingly serve Him. For such
believers, topics like the existence of God and the Divinity of
Christ are fundamentals.
The purpose of publishing the Author’s Commentary is to reveal the

Father; the verse (Matt. 24:36; Mark 13:32) is quoted to emphasize
the role of the Father in the second coming of Christ. Another
verse (1 Tim. 6:14–15) is quoted to serve the same purpose.
“But of that day and hour no one knows, not even the angels of
heaven, but My Father only” (Matt. 24:36; Mark 13:32), is
Christ’s statement, not the Author’s. When Christ said it, He
knew heretics would misuse it. However, the Lord Jesus Christ said
49
it without any reservation. Will the Reviewer condemn the Lord
Jesus Christ as He said it this way? God forbid.
The Author quoted the verse precisely as the Lord Jesus stated.
While “His divinity never separated His humanity for a single
moment or a twinkling of an eye,” the Lord Jesus referred to
Himself in His humanity, according to the flesh, not in His
divinity.
Moreover, the Father has put the seasons and the times in His
authority (Acts 1:7). As HH Pope Shenouda III said that if the
three Hypostases have the same rule, there would be only one
hypostasis.”

All statements and phrases that look like undermining the divinity
of Christ must be understood as referring to the Lord Jesus Christ
in His humanity, as He emptied Himself. St Paul said, “ [Christ]
who, being in the form of God, did not consider it robbery to be
equal with God, but made Himself of no reputation, taking the
form of a bondservant, and coming in the likeness of men” (Phil.
2:6-7).
St. Paul used the term “according to the flesh” when he spoke
about Christ. He said, “[Christ] who was born of the seed of David
according to the flesh and declared to be the Son of God with
power according to the Spirit of holiness, by the resurrection from
the dead” (Rom. 1:3-4).
In the same way, we can understand other verses. For example,
St. Paul said, “For there is one God and one Mediator between
50
God and men, the Man Christ Jesus” (1 Timothy 2:5). The phrase
“the Man Christ Jesus” does not negate St. Paul's belief in the
Divinity of Christ. Otherwise, it would contradict his saying, “For
in Him dwells all the fullness of the Godhead [the Divinity] bodily”
(Col. 2:9).
In the same example of (Rom. 1:3-4), we can understand that the
Lord Jesus Christ stated He does not know, according to the flesh,
the hour of His second coming.
Yes, we believe in the full divinity of the Lord Jesus Christ.
However, we should not dismiss the truth that He came in the
flesh. Otherwise, we would be Gnostics who denied the humanity
of Christ. St John said, “every Spirit [teaching] that does not
confess that Jesus Christ has come in the flesh is not of God. And
this is the Spirit of the Antichrist, which you have heard was
coming, and is now already in the world” (1 Jn. 4:3).
51
2-5 Christ’s Descent into Hades
The Author wrote, “Opening the fifth seal draws our
minds to the love of God, who planned that the soul
of Christ would descend into Hades, like the souls
of the martyrs, to conquer Hades for us.”1
He also wrote, “In the Spirit of God, Christ descended

into Hades, the lower parts of the earth” (Eph. 4:
9-10), and He preached to the souls prisoned in Hades
(1 Pet. 3: 19 -20, NCV). Afterward, God saved and
redeemed the soul of His Son from death and Hades,
Christ was not abandoned to Hades, nor His flesh
suffered decay, for God raised Him (Acts 2: 30–32)”2.
Does the Author mean that the descent of Christ to

Hades was in the same capacity as the martyrs? And
does he mean Christ needed to be saved and redeemed
from Hades by God? If he means so, is it not
undermining the divinity of Christ?
Answer
For many reasons, the statement by the Reviewer, “the descent of
Christ into Hades was in the same capacity as the martyrs,” is
incorrect. And the two paragraphs cited by the Reviewer do not
undermine the divinity of Christ.
1
2
ibid, p. 161
52
The Term Martyr
John saw those who take part in “the first resurrection” (Rev. 20:5-
6) as “the souls of the ones who had been beheaded on account of
the witness of the Lord Jesus Christ and on account of the Word
of God” (Rev. 20:4).1 In a broader sense, the words “martyr,
witness” (μάρτυς), “to testify, to witness” (μαρτυρέω), and
“martyrdom” (μαρτυρία) to those who witness to God, His Christ,
and His word.
In the Old Testament, the Lord God said: “You are My witnesses
[μοι μάρτυρες2], says the Lord [Yahweh ‫]יהוה‬, My servant whom I
have chosen [The Messiah]” (Isa. 43:10). Concerning those
witnesses, St. Paul said: “We are surrounded by so great a cloud of
witnesses [περικείμενον ἡμῖν νέφος μαρτύρων]” (Heb. 12:1).
Then he added, “Still others had trials of mocking and scourgings,
yes, and of chains and imprisonment. They were stoned, they were
sawn in two, were tempted, were slain with the sword. They
wandered about in sheepskins and goatskins, being destitute,
afflicted, tormented” (Heb. 11:36-37).
The New Testament considers all faithful Christians witnesses of
God, His Messiah, and His Word. The Lord Jesus told his
disciples, “Thus it is written, and thus it was necessary for the
Christ to suffer and to rise from the dead the third day, and that
repentance and remission of sins should be preached in His name
to all nations, beginning at Jerusalem. And you are witnesses of
1
Following honoring the Blessed Virgin Mary and the angels, the Coptic Orthodox Church gives
honor to the martyrs in the literal sense, who were killed for faith, before honoring the saints in
general.
2
Swete's Septuagint
53
these things [ὑμεῖς μάρτυρες1 τούτων]” (Luke 24:46-48). He also
said: “And you also will bear witness [καὶ ὑμεῖς δὲ μαρτυρεῖτε],
because you have been with Me from the beginning” (Jn. 15: 27),
and “But you shall receive power when the Holy Spirit has come
upon you, and you shall be witnesses [καὶ ἔσεσθέ μου μάρτυρες]
to Me in Jerusalem, and in all Judea and Samaria, and to the end
of the earth” (Acts 1:8).
John himself on the island of Patmos suffered persecution because
of the Word of God and his “witness” (μαρτυρία) to the Lord
Jesus Christ (Rev. 1:9). John did not suffer death as a martyr, yet
he was still known as a witness; martyr because of his witness and
suffering and persecution. In (Rev. 2:13), the Lord Christ call
Antipas “my witness, my faithful one [ὁ μάρτυς μου ὁ πιστός
μου]” Antipas confirmed his witness by his literal death as a
martyr.
Then, according to the biblical concept, a martyr is a faithful
believer who witnesses to the truth of God, His Christ, and His
word. For his testimony, he might suffer various forms of
persecution. But whether or not he dies as a martyr, he is still a
witness, martyr in the biblical concept.2
In a unique and absolute capacity, in the Book of Revelation, the
Lord Jesus Christ himself is called “the faithful witness [ὁ μάρτυς
1
Nestle Greek New Testament 1904
2
According to the tradition in some churches, a “martyr” is a one who was killed for his
perseverance in the faith. The “confessor is the one who professed the faith, faced persecutions
because of his perseverance in his faith, but was not killed. The Coptic Orthodox Church honors
many Martyrs, she also honors the confessors such as “St. Samuel, the Confessor.” But the
concept of “martyr” in the Bible is a broader concept, for a martyr is one who bears witness to
God, Christ, and His Word.
54
ὁ πιστός]” (Rev 1:5; 3:14). Christ is the faithful witness of the truth
of God. He said: “We speak what We know and testify what We
have seen, and you do not receive Our witness [μαρτυρίαν]” (Jn.
3: 11). He also said, “He who comes from above is above all; he
who is of the earth is earthly and speaks of the earth. He who comes
from heaven is above all. And what He has seen and heard, that
He testifies; and no one receives His testimony [τοῦτο μαρτυρεῖ,
καὶ τὴν μαρτυρίαν]” (Jn. 3:31–32).

We need to acknowledge that Christ, according to the flesh, had a
real human nature with the body [flesh] and soul. His body was a
real one, as St. John said, “the Word became flesh and dwelt
among us, and we beheld His glory, the glory as of the only
begotten of the Father, full of grace and truth” (Jn. 1:14). His soul
was real as He said, "My soul is exceedingly sorrowful, even to
death” (Matt. 26:38; Mark 14:34).
The Lord Christ “made Himself of no reputation, taking the form
of a bondservant, and coming in the likeness of men” (Philip. 2:7).
All that was said, in human terms, about the Lord Christ’s body
and soul is not in contradiction to His full divinity. They are about
Him, “according to the flesh” (Acts 2:30; 2 Cor. 5:16).
The soul of Christ descended into Hades after Christ’s death on
the Cross, “He descended into Hades through the cross.”1 Before
Christ, the souls of all the martyrs and saints went to Hades.
1
The Coptic Liturgy of St. Basil
55
The Power of Christ’s Descent
Christ did not make His descent into Hades as just a soul of man.
But, as stated in his Commentary,
“In the Spirit of God, Christ descended into Hades.”1
St. Peter said, “For Christ also suffered once for sins, the just for
the unjust, that He might bring us to God, being put to death in
the flesh but made alive by the Spirit, by whom [by the Spirit of
God] also He went and preached to the spirits in prison” (1 Pet.
3:18-19). By the Spirit of God, Christ went to Hades and preached
to the souls in prison. And, by the same Spirit, He was made alive.
When Christ went into Hades, “His divinity parted not from His
humanity a single moment nor a twinkling of an eye.”2 And “His
divinity in no way parted either from His soul or from His body.”3
The soul of Christ was united with His divinity.
Besides mentioning the reference (1 Pet. 3:18-19), the Author also

cited (Ephesians 4:8-10).4
These verses describe the divine power associated with the descent
and ascent of Christ: “When He [Christ] ascended on high, He led
captivity captive And gave gifts to men,” and “He [Christ] also first
descended into the lower parts of the earth? He who descended is
1
2
The Coptic Liturgy of St. Basil, The Prayer of Confession.
3
St Basil Liturgy, The Syrian fraction.
4
56
also the One who ascended far above all the heavens that He might
fill all things” (Ephesians 4:8-10).
The Reason of Christ’s Descent

The reason for the death and going into Hades is entirely different.
Christ had no sin, and He “was in all points tempted as we are, yet
without sin” (Heb. 4:15). Christ died and went to Hades, not for
Himself, but "by the grace of God, [that He] might taste death for
everyone” (Heb. 2:9). But the martyrs and the saints died, and their
souls went to Hades because they all sinned (Rom. 3:12).
The Divine Saving Work

The phrase, “God, saved and redeemed the soul of His Son,” should not
be taken out of the context and should not be understood as
undermining the divinity of Christ.
“Redemption” is not only used for redemption from sins. God’s
saving work from troubles, destruction, death, and Hades is also
called redemption. David said, “Praise the Lord, O my soul; all my
inmost being, praise his holy name... who redeems your life from
the pit [Hades, destruction] and crowns you with love and
compassion” (Ps 103:1-4, NIV). David also said, “God will redeem
my soul from the power of the grave, For He shall receive me” (Ps
49:15).
Christ had no sin to be saved, redeemed from it. “He did not sin,
and no deceit was found in His mouth” (1 Pet. 2:22, HCSB).
Christ is “the Holy One” (Luke 1:35), “the Holy and Righteous
One” (Acts 3:14, NASB).
57
Still, the Bible clearly stated that God saved and redeemed Christ
from the agony of death and Hades.
Concerning the Lord Christ, David said, “Into Your hand, I
commit my spirit; You have redeemed me, O Lord God of truth
(Ps 31:5). On the Cross, Jesus said with a loud voice, “Father, into
Your hands I commit My spirit.” Having said this, He breathed His
last (Luke 23:46).
In the Commentary, the Author wrote:

[God saved and redeemed the soul of His Son from death
and Hades, Christ was not abandoned to Hades, nor His
flesh suffered decay, for God raised Him (Acts 2: 30–32)] 1
The verses cited in the Commentary are for St. Peter on the Day of
Pentecost. He said, “Therefore, [David] being a prophet, and
knowing that God had sworn with an oath to him that of the fruit
of his body, according to the flesh, He [God] would raise up the
Christ to sit on his throne, he, foreseeing this, spoke concerning
the resurrection of the Christ, that His soul was not left in Hades,
nor did His flesh see corruption. This Jesus God has raised up, of
which we are all witnesses” (Acts 2: 30–32).
In these verses, David stated God did not leave Christ’s soul in
Hades, nor did He [God] let Christ’s flesh see decay, and He [God]
raised Christ from death. All that was stated by David (Ps. 16:10;
89:3-4) and quoted by St. Peter (Acts 2:30-32) were about God
saving and redeeming work for Christ, according to the flesh.
1
58
None of the church fathers considered such a statement as
undermining the divinity of Christ.
In the same chapter, St. Peter called the Lord Christ “Jesus of
Nazareth, a Man attested by God,” and “God raised up, having
loosed the pains of death” (Acts 2:22-24).
St. Peter continued his discourse quoting from the Psalm of David
(Ps. 16:8-11). St. Peter said, “For David says of Him [of Christ]: I
saw the Lord1 ever before me; because He is at my right hand, I will
not be shaken. Therefore, my heart was glad, and my tongue
rejoiced. Moreover, my flesh will rest in hope because You will not
leave my soul in Hades or allow Your Holy One [the Lord Christ]
to see decay. You have revealed the paths of life to me; You will fill
me with gladness in Your presence” (Acts 2:25-28, HCSB).
Again, According to the flesh, all St. Peter stated (Acts 2:25-28)
were about God saving and redeeming work for Christ. None of
the church fathers considered such a statement as undermining the
divinity of Christ.
1
In Acts 2:25, the Greek word “κύριον kúrion” is the translation of the Hebrew word “‫יהוה‬
Yahweh,” in Psalm 16:8.
59
2-6 The Second Coming of Christ
The Author wrote: [Therefore, in the Orthodox
concept, the kingdom of God and the second coming of
Christ are vivid experiences now and here.]1
Does the Author believe in a ‘literal’ and

‘historical’ Second Coming of Christ?”
Answer
Yes, Christ will come at the end of time. His people are “looking
for the blessed hope and glorious appearing of our great God and
Savior Jesus Christ” (Titus 2:13) and “looking for and hastening
the coming of the day of God” (2 Pet. 3:12).
In the Coptic Orthodox Church, after reciting the Nicene Creed,
the congregation chants the last sentence as a hymn, “We look for
the resurrection of the dead and the coming of the age to come.”
The theme of the literal second coming of Christ is emphasized in
Chapter 1 and referred to in the entire Commentary. Commenting
on Rev. 1:7, the Author wrote:
[In (Rev. 1:7), John describes the way of the second coming
of Christ. The phrase, “Behold, He is coming,” affirms
Christ’s return. “To those who eagerly wait for Him, He
[Christ] will appear a second time, apart from sin, for
salvation.” (Heb. 9:28, NKJV). He promised His disciples
that He would come again: “And if I go and prepare a place
1
60
for you, I will come again and receive you to Myself; that
where I am, there you may also be” (Jn. 14:3).
The Lord Jesus Christ went to heaven, and He will return
in the clouds. Forty days after His resurrection, Christ
ascended to heaven. A cloud received Him out of the sight
of His disciples. The angels told them, “This same the Lord
Jesus Christ, who was taken up from you into heaven, will
come in like manner as you saw Him go into heaven” (Acts
1:9–11).
When the Lord Jesus Christ returns, He “will come in the
glory of His Father with His angels” (Matt. 16:27). His
return will not be a secret. Everyone will see Him “coming
in a cloud with power and great glory” (Luke 21:27), and
“every eye will see Him.” Everyone will know who He is,
and “all the tribes of the earth will mourn because of Him.”
(Rev. 1:7). They will realize that they were blind to the truth
when they rejected Him. Believers, however, will see the
Second Coming of Christ as “the blessed hope” (Titus
2:13)].1
The Author wrote:

[With the second coming of Christ, God’s plan for
redemption reaches its climax. When Christ returns, God
will deliver the creation from “the bondage of corruption
into the glorious liberty of the children of God” (Rom.
8:21). Therefore, we “eagerly wait for the Savior, the Lord
1
61
Jesus Christ, who will transform our lowly body that it may
be conformed to His glorious body” (Phil. 3:20)]. 1
[Christ’s second coming should motivate Christians to
obedience and consecration at all times] 2
[We believe in the spiritual coming of the Lord Jesus to
dwell in our hearts by faith. St Paul said, “that Christ may
dwell in your hearts through faith” (Eph3:17).
Spiritually, “The second coming of Christ is not just a
distant event in the future; it is a present reality in the
hearts of believers. The Greek verb ‘ἔρχεται erchotai,’
which means ‘appears’ or ‘comes,’ is in the third person,
singular present indicative, it means “He is coming.”
Therefore, we can translate it as “He is now appearing” or
“He is in the act of appearing and continues to appear.”
Christ appears and comes continually by His dwelling in
our hearts through faith (Eph. 3:17).]3
1
ibid, p. 17.
2
3
ibid, p. 17.
62
Part 3: Answering Expository Questions
3-1 Validity of the Other Views
I found the book “Revealing the Father through the
Book of Revelation” has strange biblical
interpretations.
Answer
Revealing the Father through the Book of Revelation differs from other
commentaries in its approach and references. The book's approach
is mentioned in its introduction:
[“Revealing the Father through the Book of Revelation” uses the

idealist spiritual approach. However, it differs significantly
from other books which use the same approach to
interpretation. This Commentary, Revealing the Father
through the Book of Revelation, focuses on the Revelation of
God, the Father of our Lord Jesus Christ, and His
redemptive work in Christ by His Holy Spirit].1
The Author’s Commentary’s references are mentioned in its

introduction:
[The primary reference used to write this Commentary is
the Holy Bible. The Author has made every effort possible
to harmonize this Commentary with the context of the
whole Bible and the Liturgical Life. You might be surprised
1
63
by the number of Bible quotations in this Commentary
using many English translations of many verses. New
translations based on the original Hebrew and Greek texts
are suggested to harmonize understanding the Book of
Revelation with the biblical context and the original
languages of the Bible].1
There are thousands of commentaries on the Book of Revelation.
The Author mentioned in his Commentary:
[Scholars categorize most commentaries into four basic
approaches to interpret the Book of Revelation: preterist,
historicist, futurist, and idealist or spiritual].2
Under the subtitle, “The Approach Used in This Commentary,” The

Author wrote:
[Revealing the Father through the Book of Revelation uses the

idealist spiritual approach. However, it is quite different
from other books which use the same approach to
interpretation. This commentary, Revealing the Father
through the Book of Revelation, focuses on the Revelation of
God, the Father of our Lord Jesus Christ, and His
redemptive work in Christ by His Holy Spirit].3
It is not the Author’s capacity to dismiss the historical view or other

views. But the Author has the freedom to agree or disagree on any
view. None of them are inspired by the Holy Spirit as the Bible.
1
2
ibid, p. 2.
3
ibid, p. 3.
64
And again, quoting St. Paul, “we know only a portion of the truth,
and what we say about God is always incomplete. But when the
Complete arrives, our incompletes will be canceled” (1 Cor. 13:9-
10, The Message).
The Author’s stand concerning the historical views and all the other
views is stated in the Author’s Commentary:
[The Author is also grateful for the many commentators who

have offered tireless effort to interpret the Book of
Revelation. Their efforts are respected and acknowledged,
even in situations of disagreement with the Author’s views].1
The Author abstained from quoting and commenting on the other

approaches to save time and energy.
1
65
3-2 Souls Under the Altar
The Author wrote, [In (Rev. 6:9), there is another
paradox. Though the souls offered their lives for
“the word of God,” they appeared “under the altar”
(Rev. 6:9), they went to Hades. To be killed is
injustice. Moreover, going to Hades after offering
their lives for the word of God is more injustice]1.
Since the Author said that “under the altar” is

symbolic to Hades!! Does the Author believe the souls
of the martyrs, like St. George, are in Hades?
Another point I’d like to make here. Sometimes we

store the altar utensils and vestments “under the
altar.” Does that mean we keep them in Hades”?!
Finally, who is that unjust one who sent the souls

of the martyrs to Hades? Is it God?!
Answer
The quoted passage is from the Author’s Commentary on the opening
of the Fifth Seal (Rev. 6:9-11). It is about the descent of Christ to
Hades to preach to souls there and save the souls of the Old
Testament’s righteous. The souls concerned in these passages are
the souls of the Old Testament martyrs, not the New Testament’s
martyrs. The Reviewer questioned this out of its appropriate
context.
1
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Old Testament’s Martyrs
Hebrews believed all souls of the dead go to Hades, whether they
were righteous or evil. So, Jacob said to his children, “you will bring
my gray hair down to Sheol [Hades] in sorrow” (Gen. 42:38,
NASU).
To save the souls in Hades, Christ's descent to Hades was after His
death on the Cross. The Author wrote:
[According to St. Peter, the Lord Jesus opened the
bottomless pit, descended to Hades, and preached the
gospel to its inmates by the power of the Holy Spirit. These
spirits in prison were formerly disobedient in the days of
Noah (1 Pet. 3:18–20).
St. Clement of Alexandria fully expounded the teaching on
the descent of Christ into Hades in his Stromateis. 1 He
argued Christ preached in Hell to the Old Testament
righteous and the Gentiles who lived outside the true
faith. Commenting on (1 Pet. 3:18–21), St. Clement
expresses the conviction that Christ preached to all those
in Hell who could believe in Christ] 2.
The Burnt Offering Altar
To identify the martyrs mentioned in (Rev. 6:9), the Author wrote:
1
The Stromata, Wilson, William, Clement of Alexandria (153–217).
2
67
[The souls' imagery under the altar has roots in the Old
Testament. When the priest presents an animal sacrifice
on the altar, the priest pours the remaining blood of the
offerings at the base of the brazen altar (Lev. 4:7, 18, 25,
30).
According to (Lev. 17:11), the flesh's life (the soul) is in the
blood. So, the souls went under the altar when the earth
opened its mouth and swallowed their blood (Gen. 4:11)].1
The altar, mentioned in the passage above, is the altar of burnt
offering of the Old Testament. “The martyrs under the altar” are
the prophets of the Old Testament, like Isaiah and others. The
Lord Jesus said to the scribes and Pharisees, “Therefore you are
witnesses against yourselves that you are sons of those who
murdered the prophets. Fill up, then, the measure of your fathers'
guilt. Serpents, brood of vipers! How can you escape the
condemnation of Hell? Therefore, indeed, I send you prophets,
wise men, and scribes: some of them you will kill and crucify, and
some of them you will scourge in your synagogues and persecute
from city to city, that on you may come all the righteous blood shed
on the earth, from the blood of righteous Abel to the blood of
Zechariah, son of Berechiah, whom you murdered between the
temple and the altar” (Matt. 23:31-35).
These prophets “had been slain for the word of God and for the
testimony which they held” (Rev. 6:9).
1
Sleman, Hegumen Abraam, Revealing the Father through the Book of Revelation,
Updated First Edition, September 2021, p. 219
68
The Injustice with the Martyrs
God has the Authority to send sinners to Hell. The Lord Jesus said,
“do not fear those who kill the body but cannot kill the soul. But
rather fear Him who can destroy both soul and body in hell” (Matt.
10:28).
God is the righteous judge, “For the Lord is righteous [just], He
loves righteousness” (Ps. 11:7). “As a God of justice (Isa 30:18), He
is interested in fairness and what makes for right relationships. His
actions and decisions are true (Job 34:12; Rev 16:7). His demands
on individuals and nations to look after victims of oppression are
just demands (Ps. 82). 1
The righteous demand of God is that “the wages of sin is death”
(Rom. 6:23). Through Adam, sin and death and death entered the
world (Rom. 5:12). Hades follows death (Rev. 6:8).
The unjust one with the martyrs is not God, but sin. Before
Christ, all have sinned, “there is no one who does good, not even
one.” (Rom. 3:12). They all deserved death and Hell, even the
martyrs of the Old Testament. Sin made people kill the martyrs,
and the killers with victims were subject to death and Hades
because all had been sinners before Christ (Rom. 3:12). Sin was
proven to be “exceedingly sinful” (Rom. 7:13).
Therefore, “what the law could not do in that it was weak through
the flesh, God did by sending His own Son in the likeness of
sinful flesh, on account of sin: He [God] condemned sin in the
flesh” (Rom 8:3-4). The Lord Jesus “bore our sins in His own body
1
69
on the tree, that we, having died to sins, might live for
righteousness” (1 Peter 2:24). “In this is love, not that we loved
God, but that He loved us and sent His Son to be the propitiation
for our sins” (1 Jn. 4:10).
Now Hades and death have no authority on the souls of those in
Christ. After the Cross of Christ, the souls of the martyrs and
saints will never go to Hades. For example, the soul of Stephen.
His soul was received into the hands of the Lord Jesus (Acts 7:60),
not into Hades. Likewise, all the souls of martyrs in the New
Testament, as St. George and all the others.
New Testament’s Martyrs

The statement “we have an altar” (Heb 13:10) refers to the Altar of
the New Testament and the sacrifice of Christ, the Eucharist, not
animal sacrifices. Of such an altar, Isaiah prophesied, saying, “in
that day there will be an altar to the Lord in the midst of the land
of Egypt, and a pillar to the Lord at its border” (Isa. 19:19).
The altar of incense mentioned in Rev 8:3 belongs to the heavenly
temple. In this heavenly temple, there is no need for an altar of
burnt offering since atonement for our sins is now complete
through the death of Jesus Christ. 1
Keeping the utensils, the vestments, or relics of the martyrs and
saints under the altar, in some churches, is for practical and storage
purposes. It has nothing to do with imagery of the souls of the Old
1
70
Testament’s martyrs under the altar of the burnt offering of the
Old Testament (Rev 6:9-11).
The martyrs of the New Testament are in the front lines of the
victorious. The Lord Christ promised the victorious to sit with
Him on His throne. He said, “To him who overcomes I will grant
to sit with Me on My throne, as I also overcame and sat down with
My Father on His throne” (Rev. 3:21). They walk with Christ
having white clothes. The Lord Christ also said, “They shall walk
with Me in white, for they are worthy” (Rev. 3:4). The Book of
Revelation presents many imageries of the victorious such as:
1- They are standing before the throne: “I looked, and
behold, a great multitude which no one could number, of
all nations, tribes, peoples, and tongues, standing before
the throne and before the Lamb, clothed with white robes,
with palm branches in their hands, and crying out with a
loud voice, saying, "Salvation belongs to our God who sits
on the throne, and to the Lamb!” (Rev. 7:9-10).
2- They are standing on the sea of glass: “And I saw something
like a sea of glass mingled with fire, and those who have the
victory over the beast, over his image and his mark and the
number of his name, standing on the sea of glass, having
harps of God. They sing the song of Moses, the servant of
God, and the song of the Lamb, saying: "Great and
marvelous are Your works, Lord God Almighty! Just and
true are Your ways, O King of the saints!” (Rev. 15:2-3).
3- They are serving before the throne, and the Lamb shepherd
them: “These are the ones who come out of the great
tribulation and washed their robes and made them white
in the blood of the Lamb. Therefore, they are before the
71
throne of God and serve Him day and night in His temple.
And He who sits on the throne will dwell among them.
They shall neither hunger anymore nor thirst anymore; the
sun shall not strike them, nor any heat; for the Lamb who
is in the midst of the throne will shepherd them and lead
them to living fountains of waters. And God will wipe away
every tear from their eyes” (Rev. 7:13-17).
72
3-3 A Star Called Wormwood
(Rev. 8:10) reads: “Then the third angel sounded: And
a great star fell from heaven, burning like a torch,
and it fell on a third of the rivers and on the
springs of water.”
The Author commented, [While “star” can refer to an

angel or a leader, (Rev. 8:10) refers to the Lord
Jesus Christ Himself]1.
(Rev. 8:11) reads: “The name of the star is Wormwood.

A third of the waters became Wormwood, and many men
died from the water because it was made bitter.”
The Author commented, [The name of the star,

“wormwood” (Rev. 8:11), is a solid reference to
Christ’s sufferings because Christ was “a Man of
sorrows and acquainted with grief” (Isa. 53:3)].2
Again, through gymnastics with translation, the

Author affirms that Our Lord Jesus Christ is the “star
burning like a torch falling from heaven.”
The Author said that “the star burning like a torch

and falling from heaven” refers to Lord Jesus Christ!
St. John said the name of that star is “Wormwood”!

Is Lord Jesus Christ’s name “Wormwood”?
How did the suffering of Our Lord make a third of the

water bitter as Wormwood?
1
2
ibid, p. 207.
73
What is the meaning of “many men died from the water
made wormwood”?
Answer
The Author did NOT say, “the Lord Jesus Christ’s name is
Wormwood,” as the Reviewer claimed. The Author did not say
that our Lord Jesus Christ is “the star burning like a torch falling
from heaven,” as the Reviewer claimed. However, the Author used
the expression “refers to,” not “is.” He wrote:
[While “star” can refer to an angel or a leader, (Rev. 8:10),
refers to the Lord Jesus Christ Himself”].1
There is a big difference between what the Author and the Reviewer
stated. That something “refers” to a person does not mean the
person is that something, literally. For example:
• The Sun refers to Christ as He is “The Sun of

Righteousness” (Mal. 4:2), but this does not mean that
Christ is “the Sun” in its literal meaning.
• There were many articles in the tent of meeting referring
to the Lord Christ, but this does not mean that Christ is
one of them in the literal sense.
• In Zechariah, the Lord Christ has a name, the Branch. The
Lord God said, “Behold, the Man whose name is the
BRANCH! From His place, He shall branch out, And He
shall build the temple of the Lord” (Zechariah 6:12).
1
74
However, the Branch’s name refers to the Lord Christ, but
Christ is not a literal branch of a tree.
Thus, in Revelation, many things and figures symbolize the Lord
Jesus Christ, such as the star, the Lamb, the angel, and the horse
rider.
The Symbolic and Apocalyptic Language

The vision of the star and the entire Book of Revelation have a
great deal of symbolism, using apocalyptic language. Regarding
symbolism in the Book of Revelation, the Author wrote:
[In (Rev. 1:1), the word “signified” is crucial to

understanding the style of the Book. It means “to show by
a sign.” Revelation used the same word to refer to “sign”
(Rev. 15:1), “wonder” (Rev. 12:1,3), and “miracle” (Rev.
19:20). It is the same word used in the gospel of John to
refer to the miracles the Lord Jesus Christ did (Jn. 4:48;
12:33; 21:19). These meanings refer to events that carry a
more profound spiritual message than simply displaying
power.
Revelation has a great deal of symbolism, which serves as a
kind of “spiritual code.” Much of its symbolism is related
to the Old Testament. Biblical symbols are consistent with
the whole of biblical revelation. So, we must be careful not
to let our imaginations run wild by letting our thinking go
astray outside the biblical context]1.
1
75
Regarding the apocalyptic language, the Author wrote:
[Revelation uses apocalyptic biblical language, which
derives its roots from the Hebrew Scriptures. It contains
over 300 Old Testament references. Apart from its Hebrew
roots, reading the Book of Revelation is like reading text in
a language without knowing its alphabet. To understand
the Book, we must know its biblical background and
anchor our interpretations in what God has already
revealed]1.
Using Many Translations

Linguistically, any word in the original language of the Bible can
have multiple meanings. According to their preconceptions, the
translators pick one meaning they see to go well with the context.
Depending on one translation causes problems of understanding
the Bible, especially the Book of Revelation. For this reason, the
Author had to hover on many translations. His goal is to get the
message in harmony with the entire Bible and the Hebrew
background. The Author wrote:
[The primary reference used to write this commentary is
the Holy Bible. I have tried to harmonize this commentary
with the context of the whole Bible and the Liturgical Life.
1
76
You might be surprised by the number of Bible quotations
in this commentary using multiple English translations of
many verses.
New translations based on the original Hebrew and Greek
texts are suggested to harmonize understanding the Book
of Revelation with the biblical context and the original
languages of the Bible]1.
In addition, most, if not all, of the available translations are not
published by the Orthodox Church. We do not claim that they are
incorrect translations; on the opposite, they are a blessing, but
there are some translated words and expressions that must be
modified within the language perimeters, such as:
• The Greek word “πρεσβυτέρους” translated into “elders,”

must be changed into “priests,”
• The Greek word “ἔπεσεν” translated into “fell” is of the
same root as the Greek word that is translated “light on,”
as in “neither shall the sun light on them.” (Rev. 7:16,
KJV), and many other words.
The modern orthodox commentators have strived to color their
commentaries with orthodox concepts and practices. However,
they still missed the orthodox richness of the Book of Revelation
because the Bible’s translations did not help them focus on such
richness. For this reason, most of the current interpretations of the
Book of Revelation are copies of nonorthodox expositions as in
the commentary on the Star called Wormwood, Satan’s release or
1
ibid, p. 4.
77
destruction, and many other issues explained in the Author’s
Commentary.
The Symbolism of the Great Star

To explain the correlation between the star in (Rev. 8:10-11) and
the reference to the Lord Jesus Christ, the Author wrote:
[The Greek word “ἔπεσεν” translated “fell” is of the same
root as the Greek word that is translated “light on,” as in
“neither shall the sun light on them.” (Rev. 7:16, KJV).
While “star” can refer to an angel or a leader, (Rev. 8:10)
refers to the Lord Jesus Christ Himself. He is “the Bright
and Morning Star” (Rev. 22:16). God made Christ to “light
on” in the hearts of the believers (2 Pet. 1:19; 2 Cor. 4:6)].1
The Wormwood’s Symbolism
To explain the correlation between the Wormwood in (Rev. 8: 11)

and the reference to the Lord Jesus Christ’s suffering, the Author
wrote:
[This expression “wormwood” appears only twice in the
New Testament. Both times are in this verse. Some scholars
translate its second appearance as “bitter,” as in NKJV.
Likewise, in many translations, the Old Testament
1
78
rendered it as “gall” or “bitterness,” associated with
bitterness, poison, and death. 1
The bitter herbs at the Paschal meal still remind the Jews
of the bitterness of the Egyptian bondage. Therefore, God
rescuing them from Egypt is referred to as “healing” (Hos.
11:1–3). 2
Jeremiah mentioned Wormwood (Jer. 9:15, 23:15) in the
Old Testament, which symbolizes severe affliction resulting
from divine wrath3. Thus said the Almighty God in
Jeremiah, “See, I will make these people eat bitter food and
drink poisoned water.’” (Jer. 9:15).
The name of the star, “wormwood” (Rev. 8:11), is a solid
reference to Christ’s sufferings because Christ was “a Man
of sorrows and acquainted with grief” (Isa. 53:3). For us,
God allowed the Lord Jesus Christ to be filled with
bitterness and hardships (Lam. 3:5). Therefore, he has
made Him drink Wormwood (Lam. 3:15).
On the Cross, Christ was in the place of a curse to redeem
us from the curse of the law, having become a curse for us,
for it is written, “Cursed is everyone who hangs on a tree”
(Gal. 3:13)].4
1
Deut. 29:18; Proverbs 5:4; Jer. 9:15, 23:15; Lam. 3:15,19; Amos 5:7, 6:12
2
Duck, Daymond R. The Book of Revelation (The Smart Guide to the Bible Series), p. 157. Thomas
Nelson. Kindle Edition. 267.
3
ibid, p. 215.
4
79
The Water’s Symbolism
To explain the symbolism of the water, the Author wrote:

[In the Bible, there are about six hundred references to
“water.” It is used as a symbol of life because it is essential
for life and cleansing. Therefore, the Lord Jesus Christ
used water imagery to refer to the water of eternal life, the
Holy Spirit (Jn. 7:38).
Another kind of water is called the “Water of Bitterness.”
It signifies God’s curse on the unfaithful lying woman
(Num. 5:11–31).
The water of the rivers and the springs that became bitter
(Rev. 8:11) is the mind and style of life that God
transformed by the sufferings and death of the Lord Jesus
Christ (Phil. 3:8–11)].1
The Third’s Symbolism
In Revelation, numbers and colors should be dealt with carefully

to unlock their symbolism. The Author wrote:
[The Book of Revelation is a masterpiece of rich spiritual
art drawn by the Holy Spirit. It uses numbers and colors as
a background for the text. Looking at the text without
understanding the figures and colors is like looking at the
outlines of a magnificent portrait without seeing its colors,
1
ibid, p. 206, 207.
80
lights, and shades. We need to understand the meaning
behind each number and color in the Book of Revelation]1.
The number “One Third” or “a third” is one of the apocalyptic
language’s vocabularies. It is used about 13 times in the Book of
Revelation. To explain its meaning, the Author wrote:
[The expression “the third of” (Rev. 8:7–12; 9:15,18) is
often used, not quantitative, but qualitative. It refers to the
things under God’s judgment and has its roots in (Ezekiel
5:1–8)]. 2
The Lord God commanded Ezekiel to shave his head and beard
and divide the hair into three parts:
1- Ezekiel had to burn one-third with fire.
2- Then, he had to take one-third and strike around it with
the sword.
3- Finally, he had to bind A small number of the last third in
the edge of his garment” (Ezekiel 5:1–4).
The Lord God explained to Ezekiel that each one-third represents
a judgment to his people for disobedience to His statutes (Ezek.
5:5-8).
Based on the Hebrew background in (Ezek. 5:5-8), we could take
the number "a third” in Revelation as the things under God’s
judgment. Regarding the one-third of the water, the Author wrote:
1
ibid, p. 6.
2
81
[The star fell on “one-third of the rivers and on the springs
of water” (Rev. 8:10). This one-third represents the life
under God’s judgment and His curse].1
Getting Bitter’s Symbolism
“A third of the waters became wormwood” (Rev. 8:11), referring

that the life that was previously under the judgment has become
having fellowship with Christ sufferings.
One ordinance of eating the Paschal was to eat it with bitter herbs.
The Lord God said to Moses, “Then they shall eat the flesh on that
night; roasted in fire, with unleavened bread and with bitter herbs
they shall eat it” (Exodus 12:8).
For us, in the New Testament, the bitter herbs symbolize
acknowledging our slavery to sin and the kingdom of darkness
before believing in Christ. They represent our fellowship with
Christ’s suffering, bearing the marks of Christ’s agony in our life.
St. Paul said, “I may know Him and the power of His resurrection,
and the fellowship of His sufferings, being conformed to His
death” (Phil. 3:10). And He said, “From now on let no one trouble
me, for I bear in my body the marks of the Lord Jesus” (Gal. 6:17).
In the Eucharist, God by His Holy Spirit grants us the grace of this
fellowship as St Paul said, “The cup of blessing which we bless, is
it not the communion of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ?” (1 Cor.
10:16). The literal Standard Translation reads, “The cup of the
blessing that we bless—is it not the fellowship of the blood of the
1
ibid, p.207.
82
Christ? The bread that we break—is it not the fellowship of the
body of the Christ?” (1 Cor. 10:16, LST).
The Dead’s Symbolism
Participation in Christ’s suffering and death leads to death to sin.

The Author wrote:
[Many people died because of the water that had become
bitter (Ex. 15:23). When people have fellowship in the
suffering and death of Christ, they die to their sins and live
for God].1
[So, the clause “third of mankind killed” can be
understood as “the sinful human nature that is under the
judgment of God died.” Those whose word of God killed
them are those who reckoned themselves to be dead to sin
but to live to God in Christ (Rom. 6:11)].2
What is Nonsense
As the Reviewer quoted above, the message of the star named
Wormwood is:
[a solid reference to Christ’s sufferings because Christ was
“a Man of sorrows and acquainted with grief” (Isa. 53:3)].3
1
2
ibid, p. 239.
3
ibid, p. 207.
83
The message of the commentary is about the Cross of the Lord
Jesus. Calling it NONSENSE, by the unbelievers, is not strange.
St. Paul said, “For the message of the cross is foolishness to those
who are perishing, but to us who are being saved it is the power of
God” (1 Corinthians 1:18), “but we preach Christ crucified, to the
Jews a stumbling block and to the Greeks foolishness” (1
Cor.1:23). He also said, “But the natural man does not receive the
things of the Spirit of God, for they are foolishness to him; nor can
he know them, because they are spiritually discerned” (1 Cor.
2:14).
84
3-4 Antichrist or Antichrists
In the Author’s Commentary, the Author wrote,
[Revelation 13 does not introduce a single person who
will be called the Antichrist. Instead, it presents
sin as king dominating over the whole of humanity
until destroyed by the death of Christ on the Cross]. 1
I like your identifying the “Beast” with sin very

much, but this does not mean that there is no man
called Antichrist on the historical level.
This statement poses a legitimate question: Does the

Author believe in a literal Antichrist?
Answer
The Author’s personal views do not matter, but what matters is what
the word of God says. The Author wrote:
[The thoughts and insights are not dogma].2
The Author reached the cited conclusion based on the Lord Christ
and the apostle St. John:
1- The Lord Jesus Christ said, “false Christs and false prophets
will rise and show great signs and wonders to deceive, if
possible, even the elect” (Matthew 24:24, NKJV), not a single
false Christ nor a single false prophet, but many.
1
2
ibid, p. ii
85
2- According to St. John, there have been many antichrists (1 Jn.
2:18; 1 Jn. 2:18), not a specific person, and “even now, many
antichrists have come” (1 Jn. 2:18).
St. John identified the “many antichrists” as “every spirit that

does not confess that Jesus Christ has come in the flesh is not
of God. And this is the spirit of the Antichrist, which you have
heard was coming and is now already in the world.” (1 Jn. 4:3).
According to the Historical Approach, the Antichrist who would

come before the second coming of Christ has not arrived yet. Here,
Christ may not come again today, tomorrow, or shortly. Such a
view misses the message of Revelation and contradicts the saying
of Christ, “I am coming quickly” (Revelation 22:12, 20, NKJV).
While we confess the second coming of Christ in the Nicene
Creed, nothing is mentioned about the coming of a specific
individual called “The Antichrist,” who we would look for his
coming.
Based on all of this, the Author is looking forward to our Lord Jesus
Christ’s coming, not for the Antichrist.
86
3-5 Release or Destruction of Satan
The Author wrote: [Most, if not all, current English
translations give Satan a second chance to deceive
the nations and undo God’s redemption work in Christ.
For example, (Rev. 20:3) reads that Satan must “be
released for a little while” (NKJV, NASU, ESV), “set
free for a short time” (NIV), “loosed a little season”
(KJV, RSV), and “let out for a little while” (NRSV).
There is no biblical reference that supports such
translations. The idea of “releasing” Satan has no
biblical support in the whole Bible].1
The Author went through linguistic and translation

gymnastics to develop a new interpretation for
“releasing Satan.”
According to the author’s view, my question is, are

all these Bible translations, NKJV, NASU, ESV, NIV,
KJV, RSV, NRSV, wrong?
Answer
Linguistically, any word in the original language of the Bible can
have multiple meanings. According to their preconceptions, the
translators pick one meaning that they see goes well with the
context.
Depending on one translation causes problems of understanding
the Bible, especially the Book of Revelation. For this reason, the
Author had to review many translations. His goal is to decipher the
1
87
message in harmony with the entire Bible and the Hebrew
background.
Destruction, not Release!

After all the good news of binding Satan, will he regain his power
and authority after 1000 years? Will he have the chance to reverse
all the blessings of receiving the light of the Gospel of God in
Christ? Will there be what some called “the greatest apostasy” from
the Gospel of Christ? The answer to such questions needs careful
study.
Most, if not all, current English translations give Satan a second
chance to deceive the nations and undo God’s redemption work
in Christ. For example, (Rev. 20:3) reads that Satan must “be
released for a little while” (NKJV, NASU, ESV), “set free for a short
time” (NIV), “loosed a little season” (KJV, RSV), and “let out for a
little while” (NRSV). There is no biblical reference that supports
such translations. The idea of “releasing” Satan has no biblical
support in the whole Bible.
(Rev. 20:3) says, “He [Satan] should deceive the nations no more
till the thousand years were finished.” However, this does not
mean he will deceive the nations after one thousand years.
“Till” and “Until”
As some may think, using the words “till” or “until” does not mean
Satan will deceive the nations after one thousand years. St. Paul
used the words “till” or “until” with the continuity of the status, as
in other verses:
88
First: St. Paul also used “until” without changing his status
afterward. He said to the council, “I have lived in all good
conscience before God until this day” (Acts 23:1); this does not
mean that he would not live in “all good conscience before God”
after that day of the council.
Second: St. Paul also said, “For we know that the whole creation
groans and labors with birth pangs together until now” (Rom.
8:22), and this does not mean that the whole creation would not
groan and labor after the day in which St. Paul wrote this verse.
The Orthodox Church uses the same concept of the word “until”
to denote the perpetual virginity of St. Mary in its interpretation
of the words of St. Matthew: “[Joseph] did not know her [St. Mary]
till she had brought forth her firstborn Son” (Matt. 1:25). St.
Matthew did not mean that Joseph knew St. Mary after the birth
of the Lord Jesus.
“Release” or “Destroy”
The terms, released, set free, loosed, or let out, in (Rev. 20:3), are
the translations of the Greek word “λυθῆναι” of the Greek verb
“λύw.” We should consider other translations in harmony with the
Bible’s context, knowing that Greek words have broad meanings.
Therefore, we must use different words, supported by the
translation of the same word in other verses. For example, we
found out that the Bible used the terms “destroyed,” “melted,” and
“broke” to translate the same Greek word (Jn. 2:19; 2 Pet. 3:10; Jn.
10:35).
89
The alternative suggested words: “destroyed,” “melted,” and
“broke” indicate Satan’s destruction, not giving him another
chance to mess with God’s plan of Salvation.
God cast Satan into the bottomless pit, shut him up, and set a seal
on him “so that he should deceive the nations no more” (Rev.
20:3); then, why would He release Satan? Would God give Satan
another chance to deceive the nations?!
In a precise statement, St. John used the same Greek verb “λύw”
and said, “For this purpose, the Son of God was manifested, that
He might destroy [λύσῃ] the works of the devil” (1 Jn. 3:8).
The Term “a Short Time” or “Shortly!”
John used the expression “μικρὸν χρόνον” which is translated “a

short time” three times (Rev. 6:11; 12:12). It can be translated as
"quickly, shortly," meaning that God will destroy Satan "quickly,
shortly" as stated in Romans: “the God of peace will crush Satan
under your feet shortly” (Rom. 16:20). Thus, (Rev. 20:3) means
that God will crush the devil shortly, at the end of the thousand
years.
Satan will be destroyed when our Lord Jesus Christ appears,
according to the words of St. Paul: “And then the lawless one will
be revealed, whom the Lord will consume with the breath of His
mouth and destroy with the brightness of His coming” (2 Thess.
2:8).
From God’s perspective, the second coming of the Lord Jesus and
the destruction of Satan will shortly happen, as the Lord Jesus said,
“And behold, I am coming quickly, and My reward is with Me, to
90
give to everyone according to his work” (Rev. 22:12). But, as St.
Peter said, “with the Lord, one day is as a thousand years and a
thousand years as one day” (2 Pet. 3:8-9).
91
3-6 The Supper of the Great God
The Author wrote: [Regardless of how it might be
challenging to understand the following verse (Rev.
19:18), the supper of the great God is no other than
the Lamb’s wedding supper. God invited all the saints
to this great supper (Mark 13:27; Rev. 19: 7 -9)].1
(Rev. 19:18) reads: “that you may eat the flesh of

kings, the flesh of captains, the flesh of mighty
men, the flesh of horses and of those who sit on them,
and the flesh of all people, free and slave, both
small and great.”
Is this the menu of the “Lamb’s wedding supper”?
Answer
The answer to this question is no. According to the Reviewer’s
language, it is not the menu but the purpose of the menu. The
Greek word, “ἵνα, NT:2443,” which connects verses 17 and 18,
denotes “the purpose or the result.”2 It is translated into “so that”
(NIV, NASB), “in order that” (NASB1995), “para que” (Spanish:
most translations), and “‫( ”لك‬Arabic: Smith & Van Dyke).
Before going into details, we should NOT be confused with the
two basic things; related but different:
1
2
92
First: God’s great supper is a symbolic picture of calling the birds
into the middle of heaven. It is “the marriage supper of the Lamb”
or “the Eucharist,” as it will be depicted in (Rev. 19:17).
Second: The purpose or the result of the great supper, (i.e.
salvation) is deliverance from sins and our spiritual enemies. In a
symbolic picture, the imagery describes the eternal salvation from
the powers of the kingdom of darkness, sin, and sinful human
nature and the celebration of this salvation. This salvation is
depicted symbolically as a massacre of many people (as symbolized
in Rev. 19:18). It is as in the imagery derived from the Book of
Ezekiel (Ezek. 39).
The Eucharist is the bread of eternal life (as symbolized in
Revelation 19:17). It is also for salvation and forgiveness of sins in
all their meanings, including deliverance from the forces of
darkness, sin, and sinful human nature (as symbolized in Rev.
19:18).
In the concluding confession of the liturgy of St. Basil, the priest
says: “I believe and confess to the last breath that this is the life-
giving body... given for us, for our salvation, remission of sins, and
eternal life for those who partake of Him.”
What is the Great Supper?

The Author wrote:
93
[The supper of the great God is no other than the Lamb’s
wedding supper. God invited all the saints to this great
supper (Mark 13:27; Rev. 19: 7-9)]1
The call to the supper of the great God, in Rev. 18:17, is the same
call to the Lamb’s marriage supper, “Blessed are those who are
called to the marriage supper of the Lamb!” (Revelation 19:9).
It is the union of believers, as the bride, with Christ, as the
bridegroom, through the Eucharist, according to Christ’s saying:
“He who eats My flesh and drinks My blood abides in Me, and I in
him” (Jn. 6:56).
The Author cited Mark 13:27; it depicts gathering all saints into the
eternal kingdom at the second coming of Christ, “He [Christ] will
send His angels, and gather together His elect from the four winds,
from the farthest part of earth to the farthest part of heaven.”
In this introductory passage, quoting (Mark 13:27) shows that
Eucharist is an eschatological act that we do through faith until its
ultimate fulfillment in the kingdom of God. The Lord Jesus said,
“Assuredly, I say to you, I will no longer drink of the fruit of the
vine until that day when I drink it new in the kingdom of God”
(Mark 14:25).
The Birds’ Symbolism
The Bible used the birds as symbols in different ways. The birds
symbolize Satan, who descends like the birds of the sky to take away
the word (Mark 4:4, 15). The birds, flying in heaven, symbolize the
1
94
chosen saints, to whom the call to the great supper of God came
(Rev. 19:9, 17).
This symbol is derived from Christ's description of Himself as “the
corpse,” and “the eagles” are the chosen saints waiting for His
second coming. The Lord Jesus said, “For as the lightning comes
from the east and flashes to the west, so also will the coming of the
Son of Man be. For wherever the carcass is, there the eagles will be
gathered together... And He will send His angels with a great sound
of a trumpet, and they will gather His elect from the four winds,
from one end of heaven to the other” (Matt. 24:27-31), “Wherever
the body is, there the eagles will be gathered together” (Luke
17:37).
The description of Christ of Himself as “the corpse” provides a
powerful sign of His life-giving death on the Holy Cross. It also
shows that the Eucharist's sacrifice is the same as the sacrifice on
the Cross. The Lord Christ said: “This is My body which is given
for you... This cup is the new covenant in My blood, which is shed
for you” (Luke 22:19-20). And the apostle Paul said: “For as often
as you eat this bread and drink this cup, you proclaim the Lord's
death till He comes” (1 Cor. 11:26).
In the liturgy of St. Basil, the priest recites the exact words of
Christ: “This is my body, which is broken for you and for many...
this is my blood of the New Covenant, which is shed for you, and
for many... For every time you eat of this bread and drink of this
cup, you proclaim my death, confess my resurrection, and
remember Me until I come.”
These chosen saints, who are invited to the supper of the great God
(Mark 13:27; Rev. 19:7-9), are the fruit of the death of the Lord
95
Christ. The Lord Jesus referred to His death in the likeness of a
grain of wheat that dies until it bears much fruit, saying, “unless a
grain of wheat falls into the ground and dies, it remains alone; but
if it dies, it produces much grain” (Jn. 12:24).
In the Book of Revelation, the woman clothed with the Sun, whose
one of its meanings symbolizes the church, appeared to have “two
wings of a great eagle, that she might fly” (Revelation 12:14).
Christ is the living bread that came from heaven for the chosen
saints who are invited to the supper of the great God. He said,
“unless you eat the flesh of the Son of Man and drink His blood,
you have no life in you. Whoever eats My flesh and drinks My
blood has eternal life, and I will raise him up at the last day. For
My flesh is food indeed, and My blood is drink indeed. He who
eats My flesh and drinks My blood abides in Me, and I in him” (Jn.
6:53-55).
The Purpose of the Great Supper

Not everyone accepts the truth about the Holy Body and Blood of
the Lord Jesus. After the Lord spoke in John 6, the Jews quarreled
with one another and said, “How can this Man give us His flesh to
eat?” (Jn. 6:52), and many of His disciples said, “This is a hard
saying; who can understand it?” (Jn. 6:60).
In the same way, it may not be easy to understand the imagery that
symbolizes the purpose of the great supper: “that you may eat the
flesh of kings, the flesh of captains, the flesh of mighty men, the
flesh of horses, and of those who sit on them, and the flesh of all
people, free and slave, both small and great” (Rev. 19:18).
96
The Author wrote:
[In (Rev. 19:17), the imagery has its roots in Ezekiel’s
prophecy against Gog in the land of Magog (Ezek. 39:4,17-
20). However, we should not take this imagery literally.]1
We should not understand this picture in a literal sense, for it is
inappropriate to see such a bloody massacre while speaking of the
great supper of God. Also, we should not take the act of eating
people’s flesh. This image (Rev. 19:18) has its roots in the prophecy
of Ezekiel against Gog in the land of Magog 2 (Ezekiel 39). It
symbolizes victory over the enemies of God.
The Eucharist is the bread of eternal life (as symbolized in
Revelation 19:17), given for salvation and forgiveness of sins in all
their meanings, including deliverance from the powers of darkness,
sin, and sinful human nature (as symbolized in Rev. 19:18).
In the last confession in the liturgy of St. Basil, the priest says: "I
believe and confess to the last breath that this is the life-giving
body... given for us, for salvation, remission of sins, and eternal life
for those who partake of Him.”
Again, to avoid confusion, in (Rev. 19:18), the imagery is NOT
about what the supper of the great God, Eucharist, is. This aspect
of the Eucharist has been emphatically explained earlier with the
commentary on (Rev. 19:17).
1
2
The Battle of God and Magog is more emphasized in the commentary on (Rev. 20:8-9), in this
book.
97
Verse 18 in chapter 19 relates to the purpose of the Great supper
of God. It is symbolic imagery that symbolizes eternal salvation
from the powers of darkness, sin, and sinful human nature and the
celebration of this salvation (Rev. 19:18).
In (Rev. 19:18), the imagery used different categories of people
“embracing the concept of discrimination and the law of
segregation: kings, captains, mighty men, horses, and those who sit
on them, and all people, free and enslaved person, both small and
significant. Such law segregation is of the old sinful nature; it is not
the act of the saints. In Christ, all are one (Gal. 3:28).”1
Thus, as in (Rev. 6:16), we should understand that the massive
slain crowd, in (Rev. 19:18), are not literal people but symbolize
the works of darkness, Satan, and sin in us and our old sinful
nature. Such works of evil and fallen nature were living in people
before the death and the resurrection of Christ, believing in Him
and united with Him sacramentally and spiritually.
God’s ultimate battle is against all unrighteousness and deceit
perpetrated by the evil one on all levels of our life. “In brief, the
number of the slain includes everything evil. Thus, all power of the
old earthly human nature has ended.”2
The imagery (Rev. 19:18) is followed by extensive visions of the
final deliverance from the beast, the false prophet, and Satan.
These topics are in the remaining part of this chapter, chapter 20.
1
2
ibid, p. 458.
98
3-7 His Cup and Our Cup
The Author wrote: “The seven bowls refer to the
Precious Blood of Jesus in the Eucharist’s Cup.” 1
“Instead of the cup of fornication offered by

Babylon, Christ drank the cup of God’s passion (Rev.
14: 10; 16:19). Christ offered His blood to be His
cup and our cup.”2
So, Do we drink “wrath” or the “passion” of God the

Father in the Eucharist? What does the expression
“His cup and our cup” mean?!
Answer
The term “wrath” is found in many verses in Revelation (Rev.
12:12; 14:8,10,19; 15:1,7; 16:1,19; 18:3). The Greek word
translated into “wrath” is “θυμός thumos,” which can also mean
“passion.”3
According to the New Exhaustive Strong's Numbers and
Concordance with Expanded Greek-Hebrew Dictionary: [NT:2372
θυμός thumos (thoo-mos'); from NT:2380; passion].4
The New American Standard Bible translated the term “θυμός

thumos,” to “passion,” in Rev. 14:3, and “wrath,” in Rev. 14:19. So,
according to NASB, “θυμός thumos” can mean “wrath” or
1
2
ibid, p. 422
3
https://biblehub.com/greek/2372.htm
4
99
“passion.” Thus, “the great winepress of the wrath of God” (Rev.
14:19) can be translated into “the great winepress of the passion of
God.”
According to Merriam-Webster Dictionary, the meaning of the term

“passion” can be many things, such as the sufferings of Christ
between the night of the Last Supper and His death [often
capitalized], Emotion, intense, driving, or overmastering feeling or
conviction, ardent affection, love, a strong liking, or desire for
or devotion to some activity, object, and obsolete: suffering.1 The
terms affection, attachment devotion, fondness, and love are
often synonymous with passion.2
According to Nelson’s Illustrated Bible Dictionary, the wrath of God

is “holy indignation, God’s anger directed against sin.”3 However,
“God did not appoint us to wrath, but to obtain salvation through
our Lord the Lord Jesus Christ” (1 Thess. 5:9).
Commenting on the winepress of the wrath of God, the Author

wrote:
[all the people were children of wrath because they lived
according to the lusts of their old nature (Eph. 2:3). God
reveals His anger on the ungodliness of men (Rom. 1:18).
However, the Father manifested the magnitude of His love
on the cross. God’s only Son experienced wrath on our
behalf, and God has justified the believers by the blood of
1
https://www.merriam-webster.com/dictionary/passion
2
ibid
3
Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
100
Jesus. He shall save them from wrath through Him (Rom.
5:9).
The cross is the great winepress of the passion of God. So,
Christ suffered, wounded, and crushed, as the grapes in a
winepress, on the cross: “He was wounded for our
transgressions, He was bruised for our iniquities; The
chastisement for our peace was upon Him, And by His
stripes, we are healed” (Isa. 53:5), “For the transgressions
of My people He was stricken” (Isa. 53:8)].1
In commenting on (Rev 14:9-11), the Author wrote:

[Christ has drunk the cup of the wrath of God to its
fullness and tasted death for everyone. “For Christ also
suffered once for sins, the just for the unjust, that He might
bring us to God, being put to death in the flesh but made
alive by the Spirit” (1 Pet. 3:18).
For our salvation, Christ accepted to drink the cup of
suffering as something given to Him from the hand of the
Father (Matt. 26:42). Christ said, “shall I not drink the cup
the Father has given me?” (Jn. 18:11, NIV). “He [Christ]
treads the winepress of the fierce wrath of God, the
Almighty” (Rev. 19:15, NASB)].2
1
2
ibid, p. 341.
101
The Eucharist’s Elements and Blessings
The Author wrote:
[The seven bowls refer to the Precious Blood of Jesus in the
Eucharist’s Cup.”1
The Reviewer commented, [So, Do we drink “wrath” or the

“passion” of God the Father in the Eucharist?]
The Reviewer’s comment and his other comments on the Eucharist

represent the mindset that detaches the Book of Revelation from
any Eucharistic perspective, leaving room for non-orthodox
teachings. This may result in confusion between the elements of
the Eucharist and the blessings of the Eucharist.
In brief, what we eat in communion is the body of Christ, and what
we drink is the blood of Christ. When we participate in the
Eucharist, and because of the tremendous passionate love of God,
we receive the heavenly blessing from the Father through His Son
by the Holy Spirit.
According to Christ and St. Paul, the elements of the Eucharist are
the precious Body of Christ and His honored Blood (Matt 26:26-
28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-25).
The blessings of the Eucharist are many, spoken by the Lord Jesus
Christ, explained by St. Paul, and symbolized in the Book of
Revelation. The Lord Jesus Christ said:
1
ibid, p. 363.
102
“Whoever eats My flesh and drinks My blood has eternal life, and
I will raise him up at the last day. For My flesh is food indeed, and
My blood is drink indeed. He who eats My flesh and drinks My
blood abides in Me, and I in him. As the living Father sent Me,
and I live because of the Father, so he who feeds on Me will live
because of Me. This is the bread which came down from heaven—
not as your fathers ate the manna and are dead. He who eats this
bread will live forever.” (Jn 6:54-58).
On the blessings of Communion, St. Paul also said: “The cup of
blessing which we bless, is it not the communion of the blood of
Christ? The bread which we break, is it not the communion of the
body of Christ? For we, though many, are one bread and one body;
for we all partake of that one bread” (1 Cor 10:16-17).
St. John was directed to write in Revelation: “Write: ‘Blessed are
those who are called to the marriage supper of the Lamb!'” And
he said to me, “These are the true sayings of God.” (Rev. 19:9).
Christ’s Cup and Our Cup

The Author wrote:
[Instead of the cup of fornication offered by Babylon,
Christ drank the cup of God’s passion (Rev. 14: 10; 16:19).
Christ offered His blood to be His cup and our cup].1
The Reviewer commented: “What does the expression “His cup and
our cup” mean?!”
1
103
The cup Christ and His disciple drank of at the last supper is the
bloodshed on the Cross. It is the same cup we drink of in every
liturgy (1 Cor 10:16).
Commenting on the people who live in sin according to their old
sinful nature, the Author wrote:
[If they believe and be baptized, Christ's suffering, death,
and resurrection will be counted to them. His suffering will
be instead of their suffering, and His death might be their
death.
The good news is that Christ carried over the sinners’
punishments in His body. They need to repent, unite
themselves with Christ's death and resurrection in baptism,
and the blood of Jesus sprinkles their consciousness in the
Eucharist. Therefore, St. Paul said, “I want to know Christ
and the power of His resurrection and the fellowship of His
sufferings, being conformed to Him in His death” (Phil.
3:10, Berean Study Bible).
So, the Lord Jesus Christ said to two of His disciples, “You
will indeed drink from my bitter cup and be baptized with
my baptism of suffering.” (Mark 10:39, NLT). He also said,
“Whoever eats My flesh and drinks My blood has eternal
life, and I will raise him up at the last day” (Jn. 6:54)].1
1
Edition, September 2021, p. 341, 342
104
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The Book of Revelation: Questions & Answers

Book · June 2022

Hegumen Abraam Sleman

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Hegumen Abraam Sleman

© 2022 Hegumen Abraam D. Sleman

First Edition Published April 2022.

The Author’s Commentary is a biblical commentary on the Book of Revelation. In

[Revealing the Father through the Book of Revelation, focuses on the

In the Foreword of the Author’s Commentary, he stated his commentary is not

[Revealing the Father through the Book of Revelation is a biblical

1- Part 1: Answering Theological Questions.

Hegumen Abraam Sleman

Great Lent, April 2022

The Author wrote, [The good news of God’s redeeming

Commenting on “I am the Alpha and the Omega” (Rev.

The Author forgot the words of Lord Jesus Christ, “If

Does the Author believe in a “Singular,” “Numerically

To refer to God, the Father, the Reviewer used non-biblical terms,

These words of Moses are known as the ‫ שמע‬or Shema, meaning

The Holy Trinity2

Who is God the Father?

In the Prophets’ Teachings

In the books of the prophets, the Lord God declared Himself as

In the New Testament

In the Book of Revelation

In the Book of Revelation, the term “Father” is used three times to

In the Divine Liturgy:

The Word & the Spirit of the Father

Not Mentioned, but Included

Jehovah’s Witnesses wrongly believe in the unipersonal Father,

Blessings “in” and “through” Christ

Worshiping the Father through the Son

In quoting these passages with his misunderstanding, the Reviewer

Through the Son

By the Holy Spirit

Our worship would be meaningless if not by the Holy Spirit. Later,

The Author clearly understands that “passion” means

Do these quotations refer to “Patripassianism,” the

1- Where is in the Author’s Commentary any evidence of

God’s Passions or Emotions

Anthropomorphism, in the Bible, is “the attribution of human

No Physical Body, No Bodily Passions

Understanding the Impassibility of God

The Bible constantly speaks of God showing His emotions.

[The body of the Lord Jesus Christ is the body of the

[They also killed Christ, the incarnate Word of God,

[Thus, they watched Christ, the body of the Law and

[Christ’s body represents the incarnation of the Law

[The exaltation of Christ means the exaltation of the

Is the “word,” “logos” of God His “pronunciation,”

The Incarnation of the Word

In the Author’s Commentary, he mentioned the terms God (2481

The Author also wrote:

Logos, in the General Sense

In the same reference, the New Exhaustive Strong's Numbers and

The Spoken Word

In its most common translation, “λόγος Logos” and its deflections,

The Reason, Intent, or the Cause

The expression “λόγος Logos” also can mean “reason,” “intent,”

The Scriptures as the Word of God

Christ and the Scriptures