Call No Man Father: Figurative Speech in Early Christianity

A common objective of destructive cults is to get complete control over devotees by convincing them to break all ties with family and friends. The indoctrination process is often subtle, with victims not realising they’ve been manipulated till it’s too late. From the perspective of a twisted mind, establishing absolute control over others by eliminating opposing opinions is a logical requirement of initiation. Goodbye logic, hello darkness.

In the case of Christian cults, leaders often achieve isolation by quoting scriptures like Matthew 23:9. The phrasing as expressed in the New International Version is a typical translation of the original Hebrew:

And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven.

On face value, it appears cult leaders may have grounds for encouraging the breaking family ties, at least those between children and fathers. However, if the passage is read in the context of the previous verse, it’s not so simple: But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers.

Matthew 23:9-10
And do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven.
But you are But you are not to be called ‘Rabbi,’ for you have one Teacher, and you are all brothers. 

Contextually, the two sentences are indicating that no one person should be considered spiritually superior to another, that is, there should be no “Father Rabbis” because everyone is a “brother”. Matthew’s application of figurative speech is relatively easy to recognise; it does not literally mean you cannot call your male parent “father”. I imagine ancient political correctness was the last thing on the scribes’ mind. (There is a trend being explored in contemporary midwifery which stipulates it is more politically correct to refer to a “mother” as “the lactating parent”.)

In ancient Jewish and Roman cultures it was normal to call Rabbis, or any older man, in particular one with a higher status, “Father”. It was both a title and a means of showing respect.

In 2 BCE Emperor Augustus was dubbed “Pater Patriae”, which means the “father of his country” (Pater = Father in Latin). Rome was not without adversaries, hence, it’s probable not everyone felt warm fuzzies towards Augustus as a father figure. For example, the Jews, in accordance with the prophecies outlined in the Torah, wanted and expected ruling rights over much of the land that their Roman father had won claim to. In turn, it seems plausible that some Jewish citizens (Early Christians were Jews) could relate to the sentiment no man should be called father. To take that figurative expression and apply it literally to biological parents defies logic, hence, I suspect that is the reason why the caveat is not mentioned in Matthew’s text. (Perhaps Augustus should have been called the “non-lactating parent of Rome”?)

Imagine if every time someone used figurative speech there was an expectation that they explained their symbolic referencing!? For example, a novel that describes a character as being a night owl (not a real night owl, just someone who stays up late at night, like an owl), or a newspaper article that reports of items falling off the back of the truck (the items didn’t literally fall of the back of a truck, they were stolen like they could have fallen off the back of a truck), or historical accounts of Euclid as the father of geometry (there was no mother geometry that Euclid impregnated, he just fathered ideas that were like babies, not real babies but things that grew into bigger things, like babies grow into bigger people). If all writers had to explain their similes, metaphors, or colloquial expressions there would be no point using expressive language in the first place; furthermore, communication would be pretty boring.

Humans have a flair for being creative with words and our cognitive abilities have developed in a manner that enables us to quickly and efficiently identify homophones and their meanings within given contexts. At least that is the case when interpreting contemporary language in cultural contexts that we are familiar with. But perhaps understanding figurative speech from 2000 years ago is different? Afterall, as an Australian I would never imagine calling our prime minister, Scott Morrison, the father of our country! I can’t envision Americans calling Joe Biden their Father either. Hence, perhaps it is due to the differing cultural standards of how and when the term “father” is used impacts Biblical interpretations? 

To add a bit of a different spin to the issue, when looking up Matthew’s verses, I was intrigued by the Aramaic Bible in Plain English version to Matthew’s sentences which hat reads:

But you shall not be called “Rabbi”, for One is your Rabbi, but you are all brothers.

And you should not call yourselves “Father”, in the earth, for one is your Father who is in Heaven.

The semantics of this phrasing changes the interpretation previously explored that was based on the New International Version (Bible semantics is thing and a half, as I discovered while researching the bow” of the white horseman). Instead of the directive being not to call others “father” (presumably with the caveat of there being an exception if you’re referring to your biological father), the instructions are now not to call oneself a “father” as opposed to calling anyone on earth a “father”. In other words, there are to be no Christian “Rabbis” which can be transferred to meaning Christianity initially condemned all leadership positions within the church. I think I could dig (figurative expression, I don’t literally mean I’d dig a hole in the earth) a Christian theology that genuinely supported no leaders and was based upon every individual having spiritual autonomy and a direct relationship with God, aka, the heavenly Father, the One who is the ultimate Rabbi. Alas, whilst that may have been the impulse of Early Christian communities (and there is evidence to suggest in some instances this was the case), Christianity on the whole did not develop in that direction. Ever since at least the second century there are reports of Christian deacons, priests, and bishops, or in other words, “Fathers” and “Rabbis”. Perhaps cult leaders who want to high-jack religions have always been around?

With Emperor Constantine’s legalisation of Christianity came orders to impose structure upon the religion. The structure that was imposed just happened to be consistent with the standards of Roman culture. From the patriarchal hierarchy of bishops through to labelling priests as “father”, Christianity took on a very Roman military-like structure; i.e., it was normal for Roman soldiers to call the leader of their legion “father”.

The Aramaic version emphases the figurative concept of everyone being “brothers”. (I’m deliberately not entering into the whole patriarchal structure of the language and for the sake of simply I’m going with the flow of “brothers” in this context being a gender neutral term; according to Jewish symbology it is acceptable to do so.) The significance of unifying everyone as a brotherhood is as nuanced as the term “father”. 

When using figurative speech, a thing is not identical to the original thing in all contexts. For example, the “father” in Augustus’ Pater Patriae infers control and responsibility, whereas Euclid’s title of “father” implies he metaphorically birthed geometric offsprings, and priestly “fathers” can suggest a nurturing role. Not all associations of the term “father” can aptly be applied to all situations. Likewise, not all associations of “brothers” can be applied to all situations, e.g., loyalty, strong bond, sense of duty, kinsmanship, support, equality, etc., may not all be applicable to Matthew’s usage. (Some could argue that “brothers” implies rivalry, fighting for attention, and other negative traits; hence, the assumption that Matthew meant only positive associations is a cultural bias in itself.) The interpretation of a thing when used in figurative speech is dependent upon both the speakers/writers intentions and the audience’s comprehension; in turn, both are dependent upon cultural understandings of the symbolic significance of the thing. (Humans are a symbolic species, for a background discussion see: The connection between symbolism and mental wellbeing: The basics).

What then did Matthew mean when he said “you are all brothers”? In the context of the statement being prefaced by “you shall not be called Rabbi”, I suggest the emphasis of “brothers” relates to status, in particular not having a hierarchy in which individuals are judged to be closer or further away from the “One”. (The number One as a reference to God has a long standing tradition within Greek philosophy).

Many Christians over the years have claimed that orthodox and Catholic traditions are flawed interpretations of Jesus’ readings, and the examples of the establishment of priesthood and fathers figures can legitimately be used as proof of this. Ironically, however, cult leaders who skew this scripture to isolate and control others, have a tendency to make themselves father figures, albeit they don’t call themselves by that title. Which is worse, to disobey a literal interpretation of the Bible and have church leaders called father, or to dispense with the title and fulfil the essence of the meaning of the terms. While cult leaders, claim to be “brothers” with their followers, their actions speak louder than words; they call themselves “Rabbi” in the sense that they are self proclaimed leaders, like father figures, to individuals whom they manipulate to break ties with their true families. 

Judaism has an abundance of figurative speech that relates to family terms that, in addition to the ones mentioned here, include husband, wife, daughter, son, etc. Likewise, Christianity, as an Abrahamic religion, continued to use many of these Jewish symbols, plus some were harmonised with Greek symbols (Jesus was for the Jews and Gentiles!), and slowly but surely, uniquely Christian symbols were developed.

Identifying authentic meanings of much of the symbolism used in the Bible is not difficult if one knows where to look for it. The problem is that too many well-intended and open hearted people fall for wolves in sheep’s clothing (figure of speech, not a real wolf in sheep’s clothing, but a person with wolf-like qualities who, on the inside wants to devour others, but on the outside appears like a sheep who is placid and willing to follow the crowd) who leads them to dangerous pastures due to their self serving interpretations of Bible verses. On that note, it is also worthwhile to consider that perhaps Matthew’s Gospel was intended to be a document that could be used to establish a cult that deconstructed families … 

Interpreting The Four Horsemen Of The Apocalypse In A Historical Context

The Book of Revelations in the Christian Bible is a controversial and influential book. It’s basic storyline, that of an apocalyptic end of the world, has persuaded men, women, children, and others into fearing God and believing unprecedented doom will occur if Christian beliefs aren’t followed. Ever since the first century, there have been individuals who proclaim the apocalypse is just around the corner; see below for a brief list. In today’s environment of Covid-19, natural disasters, nuclear weapon technology, and financial hardships, there is no shortage of doomsday leaders who believe the real time of the tribulation is now. But what if they are all wrong? What if the symbology used by John the Elder (the credited author of Revelations) has been taken literally when it should be metaphorical? In this blog I explore a possible interpretation that takes into account how the symbolism can be read in a historical context.

List of dates predicted for apocalyptic events

Predicted YearPerson/sDetails of Apocalypse
66–70Simon bar Giora, Jewish EssenesThe Jewish Essene sect of ascetics saw the Jewish uprising against the Romans in 66–70 in Judea as the final end-time battle which would bring about the arrival of the Messiah.
365Hilary of PoitiersThis early French bishop announced the end of the world would happen during this year.
375–400Martin of ToursThis French bishop stated that the world would end before 400 AD, writing, “There is no doubt that the Antichrist has already been born. Firmly established already in his early years, he will, after reaching maturity, achieve supreme power.”
847ThiotaThis Christian declared in 847 that the world would end that year, though later confessed the prediction was fraudulent and was publicly flogged.
1033Various ChristiansFollowing the failure of the prediction for 1 January 1000, some theorists proposed that the end would occur 1000 years after Jesus’ death, instead of his birth.
1346–1351Various EuropeansThe Black Death spreading across Europe was interpreted by many as the sign of the end of times.
1524London astrologersA group of astrologers in London predicted the world would end by a flood starting in London, based on calculations made the previous June. Twenty thousand Londoners left their homes and headed for higher ground in anticipation.
For more predictions see: https://en.wikipedia.org/wiki/List_of_dates_predicted_for_apocalyptic_events

The standard interpretation of the Four Horsemen is: 

“The first horseman, a conqueror with a bow and crown, rides a white horse, which scholars sometimes interpret to symbolize Christ or the Antichrist; the second horseman is given a great sword and rides a red horse, symbolizing war and bloodshed; the third carries a balance scale, rides a black horse, and symbolizes famine; and the fourth horseman rides a pale horse and is identified as Death.”

Encyclopaedia Britannica

To me, this explanation is too simple; the descriptions of white, red, black, and pale horses beacons more investigation than the literal presentation of a Christ/Antichrist, war, famine, and death. In Did the White Horseman have a bow, bow, and bow? I demonstrate how interpretations of homophones can significantly alter the interpretation of Bible passages, further, I highlight that common, contemporary interpretations are not necessarily correct if translations issues, like punctuation, are not accounted for. As a continuation, a major flaw I perceive in many Bible interpretations is that the meaning of symbols are not viewed in relation to their historical significance and cultural context. But before delving into alternative ways of viewing the Four Horsemen, I’d like to do a little thought experiment.

Imagine: You are John the Elder, a citizen of Ephesus in approximately 96 CE. You have a spiritual experience in which prophetic visions are placed in your mind. Now imagine what language the Holy Spirit would use to communicate with you. Would you expect it to use a symbolic language that you understood? Or a symbolic language that you did not understand but people in the future might? To put it more crudely, if you spoke English, would you expect a spiritual being to communicate with you in English or a language you don’t know? Would you write down your vision using icons you did not understand? Or would you record the vision according to your own comprehension level?

Speaking in tongues aside, the chances are you’d receive a message from the Holy Spirit in a language you could comprehend, and you’d pass on your message in a manner that others could also comprehend. But also remember that you may be persecuted by Roman authorities for your beliefs, hence, you may want to disguise what you are saying so as it looks like it is not “Christian”. If only there were a symbolic code you could use …

Contrary to some theorists (like psychoanalysts) language and symbolic communication is not consistent over time or cultures. Pictures and symbols are a form of language, and just like any type of communication, these evolve over time. Human communication is in a constant flux that develops due to standard meanings being reused and blended with creative impulses that alter previous meanings. When changes to symbolic language is done deliberately, it can effectively make an “in” and an “out” group, that is those who understand the communication and those who do not … I can’t help but wonder if Early Christians who were afraid of persecution may have deliberately manipulated language and pre-existing symbols to avoid having their beliefs scrutinised?

When new words, phrases, or concepts get known and/or accepted by large groups of people they develop a cultural context. For example, if you were to tell someone in their eighties that you went to a party that was “totally sick”, they may give an empathetic response because they assumed that “totally sick” means the party was a disaster in which everyone became ill. In contrast, a younger person hearing about a “totally sick” party would understand that you had a great time (I touch upon the creativity of language more here.) Each generation alters or develops language usage in some way or another. Language has simple and complex interrelationships with the time, culture, and the audience in which it is spoken. 

Second thought experiment: If John the Elder had been given a literal vision of armageddon that was supposed to happen in our time then he would have had to describe cars, computers, electricity, and several other things that he would not have a point of reference to in his lifetime. Hence, it stands to reason that John’s recording of prophecies is embedded with symbolic communication appropriate to his language and his culture. Moreover, his vision is not literal, it is metaphorical; an allegory of concepts and feelings. I would even argue that it is not even about the end of the world, rather, it depicts a cosmic cycles; rebirths or some form of evolutionary stages. In comparison, consider real childbirth. If one were to metaphorically describe labour, especially a difficult labour, then it could be said to be a time of great pain and bloodshed in which the woman’s appetite is gone, her limbs and pelvis are torn in different directions, and there is a battle between internal forces and external forces. Birth is the death of life in the womb. So too the Book of Revelations may be describing great changes to humanity that are allegorical to war, famine, battle, and death. 

To decode the symbols of the Four Horseman further, we need to consider the Ephesus culture. Ephesus is located in modern day Turkey and it has a long history. In about the sixth century BCE it came under Greek influence and was a hub for cults that worshipped the Goddess Artemis. In 332 BCE, Alexander the Great consolidated the Hellenisation of the region. By John the Elder’s time, Ephesus was a Roman province, however, Latin had not yet developed into a scholarly language, hence, Revelations was written in Greek (as was most of the New Testament). Pretty much all New Testament writers had an understanding of Greek and Jewish traditions, albeit, they may have favoured one over the other and their products were original to some degree. (See commentary on Justin Martyr.

Now to cut to the chase of the symbolism of the Four Horsemen; horses in Ancient times were a symbol of the intellect. To a contemporary mind this may not make sense; books, degrees, and computers may be considered better symbols of intelligence but in the eras we’re talking about, before the first century, books, formal qualifications, and computers weren’t invented yet. To a person of antiquity, horses were a valuable possession, they enabled travel and freedom, were needed on farms and to go into battle, they could be trained to do all sorts of tasks and tricks, and horses were loyal companions. Given all these considerations, it is understandable that horses became a symbol for intelligence. Homer’s depiction of the Trojan horse that enabled victory in the battle of Troy is a good example of how the concepts of intellect, strategy, resourcefulness, and success, were linked to horses in the pre-Christian era. 

Nowadays we think of the intellect in terms of cognitive brain functions that occur in the prefrontal cortex, in antiquity, the intellect was considered to be more of a spiritual principle. Spiritual forces were perceived to be everywhere and these could and would impact individuals. For instance, in Ancient Greece, it’s unlikely that a person would be described as a genius, rather, if a person displayed strong intellectual qualities then the external force of a “genii” may be given credit for working through them. A genii was like a guardian angel, higher self, or daimon that floated around trying to give people ideas; it was believed possible that if an idea from a genii was not accepted by one person, then the genii would move onto someone else. Basically, what we view as internalised higher order thinking, our Mediterranean ancestors perceived as external messages from spiritual realms.

Recognising the Four Horsemen as being aspects of an intelligent spiritual force is only the first step. The next is to understand that horses were also cosmological symbols. Hence, each horseman may be interpreted as representing a cosmic element. Helios riding his four-horsed chariot immediately comes to my mind.

Helios the Sun God riding is chariot with four horses. Image source: Theoi Project

In Ancient Greek theology, Helios’ four horses symbolise earth, water, air, and fire. Could it be that the Four Horsemen of the apocalypse are an appropriation or repurposing of the symbolism of Helios’ four horses? Maybe, however, the link may be broader. In Judaism Ezekiel’s chariot has four horses (Ezekiel 1:4-28), in the Greco-Roman era, Apollo had a four horse chariot, and some Early Christians depicted Saint Mark as the charioteer of four horses. The question, therefore, may be: Is there an ideological link between all these varied representations of horses with the classical elements?

The concepts of fire, air, water, and earth were definitely popular amongst philosophers, however, to say they all meant the same thing in every context is probably an overgeneralisation. Suffice to say, it is not farfetched to assume John the Elder knew this symbolic code; I’d be more surprised if he didn’t know about it. So how do the four elements link to the Four Horseman? Let’s first look at the colours. (Readers may want to review The Four Elements in Theology and Ancient Texts to get some background information about the framework.)

In Empedocles era, there is evidence to suggest that he and others associated black, white, yellow and red to water, fire, earth, and air. Coincidentally, the four horsemen described in the Book of Revelations have the same colours, albeit, yellow may be referred to as pale or green, depending on which translation of the Bible you look at. (Side note: the colours associated with each element and the differing of terminology to describe the pale or yellow element is consistent with The surprising pattern behind color names around the world.)

If we go through the associated symbolism of each horseman one at a time we can see more clues:

I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, “Come!” I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.

Revelation 6:1-2 (NIV)

Key symbolic words that I can identify in these lines are thunder, white, and crown. These conjure inferences of concepts that relate to fire. The association of the White Horseman with the element of fire is strengthened in Revelation 19:11-16 when the rider is described as having eyes like a flame of fire. In Ancient Greek theology, fire is the highest on the hierarchy of elements. (The White Horseman’s “bow” is still open to interpretation.)

When the Lamb opened the second seal, I heard the second living creature say, “Come!” Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make people kill each other. To him was given a large sword.

Revelation 6:3-4 (NIV)

If the sequence of the hierarchy is to be followed, then the red horse symbolises air. Air in classical philosophies is the emotional and passionate part of the soul. It is given reverence, however, it is also sometimes described as being an element that causes strife. Amongst air’s good points, is that it is a life-supporting element on earth; if one does not have air in their body they will be dead. Thus, there is some correlation between the traditional qualities of air and the Red Horseman’s characteristics of taking away peace and producing death.

When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, “Two pounds a of wheat for day’s wages, and six pounds of barley for a day’s wages, and do not damage the oil and the wine!”

Revelation 6:5-6 (NIV)

The black horse may be interpreted as water. While the literal symbols of scales, wheat, barley, and wages, appear to to be a reference to earthly concerns of money and finances, if they are viewed in the context of being said by a voice among the four living creatures, it can be inferred that the symbols of earthly existence (i.e., food and money) are supported or balanced (i.e., the scales) by the element of water. The final line is a warning that support of the physical elements must not damage the oil or the wine; wine is a symbol for spirit, aka fire, and oil is a symbol for soul, aka air. Hence, water is an intermediate or transitional element. 

When the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth.


Revelation 6:7-8 (NIV)

The most significant indication that the fourth horseman represents the element of earth is the term “Hades”. As explicitly told by Empedocles, Hades represents the earth in Ancient Greek theology. In Bible’s such as the King James Version, the pagan term of Hades is replaced by “Hell”, hence, some of the alignment between the theology of the elements and the horsemen is obscured. Just like the Homeric hymn to Demeter, Hades in Revelations is connected to death. The terms sword, famine, plague, and beasts, are not necessarily literal, but metaphorical of earthly experiences. The Early Christian concept of Hades is not identical to the Ancient Greek Hades, but it is a significant link that deserves acknowledgment.

The embedding of Ancient Greek theology into Christian doctrines has a long history. From Justin Martyr, to Augustine, and Aquinas, Christianity has always borrowed theology from other sources. In Is Aristotle Overrated? I hone in on the Greek influence, however, influence also came from Judaism, Egypt, Mesopotamia, and others.

Overall, there are many indicators that the Book of Revelations is a metaphorical story that appropriates or repurposes Ancient Greek theology. Read as an allegory, the Four Horsemen are not going to appear one after the other and signal the end of the world. According to my interpretation, John the Elder’s vision was as much a reflection on the development of human beings from a cosmological perspective as it is a prediction for the future.

Decoding the symbolism of the remaining three seals introduces some more complex theology that I’ll leave for another day. And to be honest, I have not perfected my interpretation of Revelations, but I hope that the insights I can provide promotes critical thinking that prevents people from falling for doomsday predictors who will one day join the Wikipedia list of false prophets.

Of all philosophies and theologies, I resonate with the concept of creativity being the most important. From imaginative applications of symbols and communication that involves creative language, to every moment of every day, human beings are creators, or as I’ve said before, creat[e]-ures made in the image of a Creative force that some call God. Ultimately, we all have the gift of Free Will to create a future of our choosing without fear that our destinies were pre-written in Ephesus, c.96CE.

References

Benson, J. L. (2000). Greek Color Theory and the Four Elements [full text, not including figures]. Scholarworks.umass.edu. https://scholarworks.umass.edu/art_jbgc/1

Biblical Ephesus. (2020). History of Ephesus – Biblical Ephesus. Biblical Ephesus. http://biblicalephesus.com/ephesus/history

Britannica, The Editors of Encyclopaedia. (2019). Four horsemen of the Apocalypse | Christianity | Britannica. In Encyclopædia Britannica. https://www.britannica.com/topic/four-horsemen-of-the-Apocalypse

Britannica, The Editors of Encyclopaedia. (2012). Genius | Roman religion. Encyclopedia Britannica. https://www.britannica.com/topic/genius-Roman-religion

History.com Editors. (2018, August 21). Ephesus. HISTORY. https://www.history.com/topics/ancient-greece/ephesus

New World Encyclopedia. (n.d.). Book of Revelation – New World Encyclopedia. http://Www.newworldencyclopedia.org. Retrieved July 13, 2021, from https://www.newworldencyclopedia.org/entry/Book_of_Revelation

Revelation 6 KJV. (n.d.). Biblehub.com. Retrieved July 13, 2021, from https://biblehub.com/kjv/revelation/6.htm

Revelation 6 NIV. (n.d.). Biblehub.com. Retrieved July 13, 2021, from https://biblehub.com/niv/revelation/6.htm

Russell, J. R. (1997). The Four Elements and the Cross in Armenian Spirituality, with an Excursus on the Descent in Merkavah Mysticism. Jewish Studies Quarterly, 4(4), 357–379. https://www.jstor.org/stable/40753198

Theoi Project. (2017). Helius – Ancient Greek Vase Painting. http://Www.theoi.com. https://www.theoi.com/Gallery/T17.1.htmlUniversity of Michigan. (n.d.). Horse. Umich.edu. Retrieved July 13, 2021, from http://umich.edu/~umfandsf/symbolismproject/symbolism.html/H/horse.html

Theology of Early Christianity as described by Justin Martyr: Was he deliberately harmonising Jewish and Ancient Greek philosophy?

"Do not the philosophers turn every discourse on God? and do not questions continually arise to them about His unity and providence ? Is not this truly the duty of philosophy, to investigate the Deity?" 
Justin Martyr, Dialogue with Trypo, P.5

Justin Martyr was born in Palestine, in about 100 CE. In his mid thirties he began wandering, preaching, and explaining Christianity to others. According to the encyclopaedia Britannica he was ‘one of the most important Greek philosophers-Apologists in the early Church’. 

Justin is described as being Greek (as opposed to Roman or Palestinian) because that is the language he used, moreover, he studied Plato and other Greek philosophers prior to converting from his old belief system to Christianity. Palestine, thanks to Alexander the Great, was Hellenised in 332 BCE, and despite the Roman takeover in 63 BCE, Greek was still a common language amongst academics.

Palestine was also home to many Jews and a variety of other religious groups. The interactions between these groups are suspected to have been a mixture of hostile and receptive occurrences. 

Justin’s evangelism took him to Rome where he was accused of being subversive and sentenced to death. He was killed by beheading in c.165, thus killed for his beliefs he was martyred by Christian followers. 

André Thévet – Saint Justin dans André Thevet, Les Vrais Pourtraits et Vies Hommes Illustres, 1584. Source: Wikipedia Creative Commons

Justin wrote several treatises explaining Christian theology; he was instrumental in defining beliefs in the days prior to the bible being compiled. In the following centuries, followers of Christ would become divided into two broad categories of “true” Christians and “false” Christians, the latter usually referred to as Heretics (for example, the gnostics). During a process of establishing consistent guidelines for the faithful – which mostly came about by Emperor Constantine calling council meetings (the Nicene council) – Justin’s version of theology was accepted in the “true” category, as opposed to some others, like Valentina and Origen. 

Given that Justin had a strong Greek background, it’s not surprising he incorporated references to ancient Greek philosophy into his writings, however, what I find even more interesting is his detailed understanding of Jewish theology. In a publication titled Dialogue of Justin Philosopher and Martyr, with Trypho, a Jew, Justin records an imaginative conversation between himself and a Jew called Trypho. The aim of the conversation is to explain to the Jew how Christianity fulfilled prophecies expressed in the Hebrew Bible, the Torah. The fact that Justin wrote in a dialogue style (like Plato and other Philosophers), is a reflection of his scholarly Greek background. It is with this foundation that he describes Christian stories as being a continuation of Jewish symbology. Thus we have two streams of ideology merging into one river. 

Let’s have a look at some of what Justin says, first through a Jewish lens, then a Greek:

‘For, as I before said, certain dispensations of weighty mysteries were accomplished in each act of this sort. For in the marriages of Jacob I shall mention what dispensation and prophecy were accomplished, in order that you may thereby know that your teachers never looked at the divine motive which prompted each act, but only at the grovelling and corrupting passions. Attend therefore to what I say. The marriages of Jacob were types of that which Christ was about to accomplish. For it was not lawful for Jacob to marry two sisters at once. And he serves Laban for [one of] the daughters; and being deceived in [the obtaining of] the younger, he again served seven years. Now Leah is your people and synagogue; but Rachel is our Church. And for these, and for the servants in both, Christ even now serves.’ [Emphasis by Renee]

Dialogue of Justin Philosopher and
Martyr, with Trypho, a Jew, pg. 104

Several themes can be taken from the above extract, some of which I’ve underlined or bolded:

  • mysteries – this implies that Justin is referring to things that happened [in the events of Jesus life] that are not obvious at a surface level.
  • marriages – term used in a symbolic sense; if you lived in the 2nd (or earlier) centuries you probably would have understood the term “marriages” differently to that of someone today. 
  • your teachers never looked at the divine motive – this is a dig (insult) to rabbis and other Jewish experts of the day 
  • The marriages of Jacob were types of that which Christ was about to accomplish – this comment punctuates the notion that the term “marriages” is symbolic, not literal. 
  • Now Leah is your people and synagogue; but Rachel is our Church – “Leah” is symbolic of Judaism [i.e. Justin is talking to a Jew] and “Rachel” is symbolic of Christianity [Justin is referring to his church of Christianity] … 

The last point, that of “Leah” being symbolic of Jews and “Rachel” being symbolic of Christians is arguably the most important thing Justin says. He is clearly stating that the Torah, which became known as the Old Testament to Christians, was NOT literal. Moreover, concepts were personified. To understand the use of symbolism in this context, it is useful to consider Charles Peirce’s threefold definition of symbols:

  1. Iconic = where a thing literally means what it is.
  2. Indexical = where a thing brings to mind other things.
  3. Symbolic = where a thing represents another thing, with referential connections to iconic and indexical levels.

The third level of symbolism is the most complex. The symbolic representation of something may or may not have an obvious connection to iconic or indexical references. I discuss this in my blog The connection between symbolism and mental wellbeing: The basics.

Justin’s use of culturally informed gendered metaphors continues:

‘Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross. Leah was weakeyed; for the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and has hid them to this day; and we have lost our paternal and material gods. Jacob was hated for all time by his brother; and we now, and our Lord Himself, are hated by you and by all men, though we are brothers by nature. Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus.’ [Emphasis by Renee]

Dialogue of Justin Philosopher and
Martyr, with Trypho, a Jew, pg. 104

Justin’s language is as colourful as a poet. Nearly every phrase is doused in pre-Shakespearean ambiguity: “Leah was weakeyed” and “Rachael stole the gods of Laban”. Moreover, Justin explicitly says: “Jacob was called Israel”, and “Israel has been demonstrated to be the Christ”. To take these phrases literally is to believe that Leah was a real person who needed reading glasses, Rachel was a thief, and Jacob is a double agent who goes by the names of Israel and Christ. However, interpreted figuratively, neither Leah, Rachel, or Jacob are real characters. This symbolism becomes even more apparent in the following: 

Moreover, that the word of God speaks to those who believe in Him as being one soul, and one synagogue, and one church, as to a daughter; that it thus addresses the church which has sprung from His name and partakes of His name (for we are all called Christians), is distinctly proclaimed in like manner in the following words, which teach us also to forget[our] old ancestral customs, when they speak thus: ‘Hearken, O daughter, and behold, and incline thine ear; forget thy people and the house of thy father, and the King shall desire thy beauty: because He is thy Lord, and thou shalt worship Him.'” [Emphasis by Renee]

Dialogue of Justin Philosopher and
Martyr, with Trypho, a Jew, pg. 53

The term daughter in the above quote is also by no means literal.

‘Now Leah is your people and synagogue; but Rachel is our Church. And for these, and for the servants in both, Christ even now serves.’

Justin, throughout his discussion with the Jewish Trypho is referring to male and female personifications in a hierarchical manner that follows a patriarchal pattern of father (Jacob) at the top, followed by the mother (Leah and Rachel), however, if one is to continue down the ladder, we have another female symbol, that of daughters (the synagogue and church) before sons (individual members of congregation) who are the lowest rung. 

To give a visual of what he’s saying, let’s look at it like a family tree:

Justin is candidly stating that characters from the Torah (Old Testament) were not literal people, rather they are symbolic of groups of people. The use of a familia constructs follows the cultural conventions of the era, albeit, daughter is above son. 

The symbolic use of “son” as a reference to “man” can easily be understood in the figurative concept of “mankind” being children of God. “Man/mankind” is traditional patriarchal language that refers to all of humankind. (In sexist ideologies women were literally believed to be less than human, but that’s another story.) 

The logic behind using the family structure described above to present metaphysical ideology may not be obvious to us today but, presumably, it did to whomever developed it in the second millennium BCE (or earlier). 

In regards to women/daughters being used as symbolic of groups of people, while the reasons may not be clear, there are multiple examples in the Torah (Old Testament). 

Isaiah 47:1 (ISV)
Come down and sit in the dust, Virgin Daughter of Babylon. Sit on the ground without a chair, Daughter of the Chaldeans! For no longer will they call you tender and attractive”

Psalm 137: 8-9 (KJV)
O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth thee as thou hast served us. Happy shall he be, that taketh and dasheth thy little ones against the stones.

Others
“The daughter of Zion” as a symbol of Israel, likewise, “the daughter of Jerusalem” and “daughter of Edom”. For more references of “daughter” as symbolising groups see Laminations 4:21; Zephaniah 3:14; Zachariah 9:9; Isaiah 3:16-17;  John 12:15; Matthew 21:5. (“Bible Hub” 2019; Schwartzmann 2000)

What I appreciate the most about Justin’s work is that it explicitly defines symbolism that, in my humble opinion, gets overlooked in modern Christianity. While growing up in a Catholic household, I have a clear recollection of my father once explaining to my older brother: “the daughter of Zion is metaphorical of the state of Israel”. So it is, I suspect the meaning of some symbolism has passed down through the ages, but it is not necessarily recognised by all laypeople. 

Many things come to my mind when I process the significance of Justin’s explanations of the Christian faith, as expressed by someone who converted in the second century. For instance, when in Luke 12:53 is says:

The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

King James Bible

Destructive cult leaders love to use this quote as a means of manipulating people into breaking all ties with their loved ones and, in turn, gaining more control over them. But what if Jesus is only speaking metaphorically of the “House of God”? Rather than referring to the divide of biological father and son, biological mother and daughter, and biological mother in law against daughter in law, I believe he’s talking about Synagogues, Churches, spiritual leaders, and followers being divided against one another. To me, it makes a lot more sense that the “man of peace” would be referring to the symbolic destruction of institutional “families” than real nuclear families. 

I also wonder about references to Jesus explaining scriptures to Rabbis and crowds … was he explaining symbolism, like that of Leah and Rachel? … were Jesus’ sermons all about explaining figurative expressions that had been forgotten by the masses? Additionally, to add a little complexity, Jesus was renown for speaking in riddles, and understanding the symbolism was virtually an initiation process:

And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.

Matthew 13:10-17

Note: the word “sin” in Ancient times was an archery term that mean missing the mark; if you did not shoot your arrow straight and get the target then you had “sinned”. Hence, Jesus is not saying that people who do not understand the parables are evil, rather, he is just saying they have misinterpreted symbolic language.

To me, understanding the Jewish background and how Judaism used familia terms within the symbolism of scripture is very insightful, however, as I stated at the beginning of this blog, Justin had a Greek/pagan background and his understanding of Christianity involved harmonising Jewish traditions with ancient Greek philosophy, namely, those compatible with Plato.  

As it so happens, Ancient Greek philosophy also used a symbolic familia system to describe elements of their faith. As discussed in The Four Elements in Theology and Ancient Texts,  they had a hierarchy in which Zeus was at the top, followed by Demeter, then Persephone, and then Hades. The Greek system of Father (Zeus), mother (Demeter), daughter (Persephone), and son (Hades) has a correlation to the Jewish system of Father (Jacob), mother (Leah and Rachel), daughter (synagogue and church), and son (man/humankind). However due to different inferences, the characters of respective belief systems are not the same. Nonetheless, one could argue there are enough similarities to warrant the potential harmonising. 

So why did both Jewish and Greek philosophers use the symbolism of a family to present theological ideas? A simple answer could be it is because the family structure is something relatable to just about everyone. 

The links between Judaism and Ancient Greek philosophy and how they emerged in Christianity goes deeper than this blog can demonstrate. All the same, I hope I have illustrated that Justin Martyr is a prime example (there are others) of someone who explicitly spells out some of the symbolism of Christianity and how it is tied to both Jewish and Greek traditions. 

Also note, Justin references Plato at least twelve times in his dialogue with Typho. However, he never mentions Aristotle because his philosophies were not widely known in Palatine or the Roman Empire at this time. (Aristotle’s influence on Christianity came later as described Is Aristotle Overrated?: A look at one of the ways patriarchal systems have used Aristotle’s writings to justify male supremacy.)

I am not one to blindly follow conspiracy theories, and what I have presented here is not intended to nullify Christianity and the spiritual impulse that it inspires. Likewise, I do not wish to suggest that Christianity emerged as some conscious attempt to create a religion to control people (as some conspiracy theories suggest). Rather, my intention is to deepen the understanding of Abrahamic religions by examining the historical and cultural contexts in which they emerged. Moreover, I hope that by what I have written, individuals may be inspired to research for themselves the history of the Christian Church and question what some gurus (destructive cult leaders) have to say about how the scriptures are to be interpreted.

Final Thoughts

I’m not saying all Hebrew and Christian Bible stories are symbolic; it may be a case of some are, some art. What I am saying is that some Bible stories are symbolic. Justin’s writings support this premise. 

Was Justin deliberately trying to harmonise Jewish and Greek belief systems? Maybe. Or maybe he was just exploring spirituality in accordance with his culture. I’d love to hear what readers think, please write let me know in a comment below. 

As a final consideration, I’d like to mention Philo of Alexandria (c.25 BCE – 50 CE) whom it is known consciously tried to harmonise Jewish and Greek philosophy some hundred years prior to Justin Martyr. Philo was a Jewish philosopher that was fluent in Greek. Alexandria, his home town, was a Hellenisted province of Egypt (it was called “Alexandria” after Alexander the Great. It was also the location of the Great Library which housed scrolls gathered from all the Hellenised lands). 

Philo re-wrote Genesis, emphasising the allegorical significance of characters; it was Philos’ version of creation, the story of Adam and Eve, that most early Christians followed. Speculatively, it may be assumed that Church fathers, like Justin, were acquainted with scholarly ideas that were not shared amongst broader society.

References

Lévy, C. (2018). Philo of Alexandria (Stanford Encyclopedia of Philosophy). Stanford.edu. https://plato.stanford.edu/entries/philo/

Martyr, J. (150 C.E.). Dialogue of Justin Philosopher and Martyr, with Trypho, a Jew. https://d2y1pz2y630308.cloudfront.net/15471/documents/2016/10/St.%20Justin%20Martyr-Dialogue%20with%20Trypho.pdf

Schwartzmann, J. (2000). Gender Concepts of Medieval Jewish Thinkers and The Book of Proverbs. Jewish Studies Quarterly, 7(3), 183–202. https://www.jstor.org/stable/40753264

The Editors of Encyclopaedia. (2020). Saint Justin Martyr | Biography, Writings, Legacy, & Facts. Encyclopedia Britannica. https://www.britannica.com/biography/Saint-Justin-Martyr

White, S. (2004). Romans, Greeks, and Jews: The World of Jesus and the Disciples Romans, Greeks, and Jews: The World of Jesus and the Disciples. https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1007&context=classicsfacpub

Did the White Horseman have a bow, bow, or bow?

Symbols in the Bible are not always easy to decipher. Over the past two thousand years there have been numerous writings and re-writings of the Holy Scriptures. In order to keep the Word alive and comprehensible, scholars have continually strived to perfect the Bible’s language to align with their respective cultures and language.

There have been many debates, clashes, and arguments amongst Christians as to how the Word of God should be interpreted. Given how many developments there have been over the past two thousand years I like to keep an open mind. Therefore, to come across an evangelist, or to be precise, a Christian cult leader (FYI, the term cult leader is not used lightly), who believes that they have the capacity to interpret the Bible in a superior manner to all others intrigues me.

I do not want to unduly direct people to this man’s cult so I won’t mention them by name, however, I will give a little description of one their YouTube propaganda videos in which they discuss the Four Horseman of the Apocalypse. They suggest the White Horse represents Jesus – which I dispute on the grounds that it is more probable that the ‘lamb’ in Revelations 6:1 who opens the seals and witnesses the horses is Christ. Therefore, how can Jesus be both the opener and the contents of the first seal? My greater curiosity, however, is in their point regarding how the word ‘bow’ should be interpreted.

In the video produced by the cult leader, they reference the White Horseman as depicted in Revelations 6:2:

And I looked, and behold, a white horse. He who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.

King James Version – BibleHub, 2020

Initially, the commentator, known as “the Voice”, considers ‘bow’ may be a reference to a weapon, which is a common inference.

Archer holding a ‘bow’ and arrow. Picture: ClipartMax

However, he isn’t too sure about associating Jesus with a weapon, so it’s suggested ‘bow’ is better interpreted as a ribbon. The video clip then flashes to a piece of fabric and the Voice says that Jesus’ has the miraculous capacity to save the world with a flimsy piece of cloth.

Floating piece of ribbon as a ‘bow’. Picture: PNGWING

A point overlooked with the bow as fabric interpretation is that it could be a ‘bow’ that represents status, like soldiers who receive ribbons of honour.

Ribbon of honour. Picture: Wikipedia Commons

The Greek word for ‘bow’ in Revelations 6:2 is τόξον [toxon] and there is some legitimacy to the interpretation of it being a ribbon of some sort. There are a number of Christian’s who share the opinion that the White Horseman’s bow is a simple piece of fabric. Justification for this view includes there being no mention of arrows in the Bible verse which is a point I appreciate, but I’m still not convinced about ribbon hypothesis. To investigate further I looked at a few other versions:

And I saw: and behold, a white horse, and he that sat upon it having a bow; and a crown was given to him, and he went forth conquering and that he might conquer.

Darby Bible Translation – BibleHub, 2020

And I looked and a white horse appeared, and its rider carried a bow; and a victor’s wreath was given to him; and he went out conquering and in order to conquer.

Weymouth New Testament – BibleHub, 2020

I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest.

New International Version – BibleHub, 2020

Quick recap:

  • King James Version (1611) – Rider of white horse had a bow
  • Darby Bible Translation (1890) – Rider of white horse having a bow
  • Weymouth New Testament (1903) – Rider of white horse carried a bow
  • New International Version (1973) – Rider of white horse held a bow

It is interesting to note that between 1611 to 1973 the proposition of ‘had’ evolves into ‘held’. It’s only a little detail, but the semantics of the phrasing drastically alters the potential meaning of the overall symbolism.

In each of the interpretations I can see how the propositions ‘had’, ‘having’, ‘carried’ and ‘held’ can lead to the interpretation of ‘bow’ being a noun that refers to a physical object like a bow and arrow or piece of ribbon. But what if ‘bow’ was actually a verb? Could it be that the rider of the White Horse bowed their head to receive the crown?

‘Bow’ as a verb describing the act of bowing down to someone. Picture: PNGWING

In accordance with the King James Version, it makes sense: “He who sat on it had a bow; and a crown was given to him … “. I do not believe the King James Version of the Bible is perfect (future blog about the terms Hell and Hades will highlight why), however, it is a very concise Old English version. Crudely, it can be perceived as being written closer to the primary source by roughly four hundred years, and the reference material of Greek, Latin, and Hebrew versions of the Bible were also in an earlier form. Hence, I give credence the proposition of ‘had’ over ‘having’, ‘carried’ or ‘held’.

Admittedly, I am partial to the interpretation that the bow in Revelations 6:2 is a reference to someone taking a bow, as in bending over to show honour. However, I’m also aware that someone participating in a bow does not linguistically flow in the phrase “had a bow”. Rather, it’s more likely that they ‘gave’ a bow than ‘had’ one.

Perhaps the term “had a bow” would suit better if whomever was giving the White Horseman the crown (i.e. the Christ-like figure) was the one who bowed? In order to read this interpretation, it needs to be understood that the Old Greek script did not have punctuation. Likewise, Old Hebrew was also written in a continuous script. All full stops, commas, paragraphs, and other punctuations have been added over the years. Hence, if the King James Version is read without the semi-colon: “He who sat on it had a bow and a crown was given to him and he went out conquering and to conquer“, the interpretation that a bowing gesture was given to the White Horseman before he received is crown becomes plausible.

Complicating the matter is that the word ‘bow’ appears in English versions of the bible about 248 times, however, Revelations 6:2 is the only time τόξον [toxon] is used (other Greek words used in reference to ‘bow’ include υποκλίνομαι [ypoklinomai], υπόκλιση [ypoklisi], τόξο [toxo], δοξάρι [doxari]). Like the English word bow, τόξον [toxon] can be a reference to a weapon, a ribbon, a bending gesture, and more.

Interestingly, the word τόξον [toxon] in ancient Greek also refers to a rainbow. It’s plausible this is an another option for how the Bible verse should be read. The symbolic image of a rainbow doesn’t fit the overall vibe of terror presented in Revelations, although it does have connotations of peace that nicely juxtaposes with the idea of the White Horseman representing goodness. Personally, I quite like the idea of a rainbow conquering the world … that is so long as I don’t think too deeply about the other reference in the Bible where a rainbow was used as symbol of God’s harsh judgment of the earth’s inhabitants … then again, perhaps there is a symbolic link between the of rainbow in the Old Testament and Revelations?

Rainbow. Picture: Kiss Clipart

If τόξον [toxon] has been used to portray a rainbow, then the next question is whether the rainbow is an object or an allegory? While pondering those possibilities, there are additional options of what ‘bow’ might mean.

In Hebrew word for bow is קשת. In the context of Revelations 6:2 it means much the same as is English and Greek in that is it has multiple meanings of reference which include a weapon, ribbon, bending gesture, and rainbow. Further, קשת has the additional meaning of oxbow which refers to curved wood that goes around the neck of an ox. Perhaps the White Horseman was wearing an oxbow?

Oxbow. Picture: Wikipedia

To seek clarity around what ‘bow’ in Revelations 6:2 is all about, I decided to look for clues in the propositions of ‘had’, ‘having’, ‘held’, and ‘carry’. The Greek word of interest in this instance is ἔχον [echon]. I compared its usage throughout other Bible verses (see below) but again this didn’t help because it appears the interpretation of ἔχον [echon] can have different connotations depending on the context, therefore, ‘had’ and ‘having’ are both technically correct.

ἔχον [echon] can refer to the verb of possessing or getting possession of something; therefore, the term ‘held’ in the New International Version and ‘carrying’ in Weymouth New Testament are interpretations that can’t be definitely perceived as correct. Subsequently, they create subtle alterations to the mental imagery of the scene that may not be appropriate if bow is a verb or adjective, opposed to a noun.

Verses from KJV Bible that illustrate different usages of the Greek term ἔχον [echon] in contextual situations:

Matthew 12:10 And, behold, there was a man which had [ἔχων – echōn] hand withered. 

Mark 1:22 And they were astonished at his doctrine: for he taught them as one that had [ἔχων – echōn] authority, and not as the scribes.

Luke: 33 And in the synagogue there was a man, which had [ἔχων – echōn] a spirit of an unclean devil, and cried out with a loud voice,

Luke 7:2 And a certain centurion’s servant, who was dear unto him, was [ἔχων – echōn] sick, and ready to die.

Luke 7:8 For I also am a man set under authority, having [ἔχων – echōn] under me soldiers, and I say unto one, Go, and he goeth;

John 5:5 And a certain man was there, which had [ἔχων – echōn] an infirmity thirty and eight years.

John 18:10 Then Simon Peter having [ἔχων – echōn] a sword drew it, and smote the high priest’s servant, and cut off his right ear.

Revelations 14:18 And another angel came out from the altar, which had [ἔχων – echōn] power over fire;

Revelations 17:7 And here the mind which hath [ἔχων – echōn] wisdom. 

To add a final layer of complexity to what ‘bow’ might mean, it’s possible that the colloquialisms of the Greek τόξον [toxon] have been lost to time. For example the word “sick” literally refers to something that is unwell, however, it can also be used colloquially (particularly among younger people) to mean something which is great. Language constantly evolves and the meanings of words can also change, especially if they are tied to cultural influences. Therefore, does the term ‘bow’, or rather the Greek τόξον [toxon], have a colloquial meaning that is no longer known?

Overall, the most popular interpretation of ‘bow’ for centuries has been the idea that it is a reference to a weapon, as notable in Dürer’s woodcut from the fifteenth century. I have great admiration for Dürer. Still, with my recent experience of the flat earth myth, I wonder how valid it is to rely upon popular opinions. 

Albrecht Dürer, The Four Horsemen of the Apocalypse, 1498, woodcut. (White Horseman is depicted in the background, right side of composition) Picture: Smart History

It is worthy to note, that Dürer’s woodcut is not a literal representation of the book of Revelations. He applied creative licensing in an imaginative manner that combines various elements of the narrative into a single scene, plus he has added details like the Fourth Horseman holding a pitchfork which is not mentioned in the Bible. A lot can be learned from appreciating Dürer’s work, however, ultimately, it is an expression of his personal opinions. Pictures can be very persuasive but they are not always truthful.

So what does this all matter? Symbolically, it matters a lot. The mental representation of a rider on a White Horse armed for war, compared to one fashioning a ribbon, bending in reverence to receive a crown, or having the glow of a rainbow, all carry very different meanings.

Holistically, examining how the interpretation of a single word can drastically alter the meaning of text is a prudent reminder that making inferences from the Bible are not easy. 

Whether or not the Bible is the true word of God remains a matter of faith. As for translations and interpretations, they appear to be a matter of human choice. Further, cult leaders who assert they are authorities on interpreting words and symbols need to brush up on their history of linguistics.

For an in extended analysis see Interpreting The Four Horsemen Of The Apocalypse In A Historical Context

P.S. ‘Bow’ is an extremely interesting word, in addition to all the meanings explored in this blog, it also can be used to refer to a curved piece of wood with horse hair used to play a musical instrument, the fore-end of ship, or anything with a curved shape.

Bibliography

BibleHub. (2020a). Revelation 6:2 So I looked and saw a white horse, and its rider had a bow. And he was given a crown, and he rode out to overcome and conquer. Biblehub.com. https://biblehub.com/revelation/6-2.htm

BibleHub. (n.d.). Bow (248 Occurrences). Bibleapps.com. Retrieved November 12, 2020, from https://bibleapps.com/b/bow.htm

BOW. (n.d.). Definitions.net. Retrieved November 11, 2020, from https://www.definitions.net/definition/BOW.

Kiss Clipart. (n.d.). Download Rainbow Line. KissClipart. Retrieved November 12, 2020, from https://www.kissclipart.com/rainbow-png-clipart-clip-art-qzfxip/

Messie2vie. (n.d.). echo – Strong’s number G2192 – Greek Lexicon | Bible Tools – Messie2vie. Messie2vie. Retrieved November 12, 2020, from https://www.messie2vie.fr/bible/strongs/strong-greek-G2192-echo-page-4.html#concordance

Parsing and Strongs Definition. (n.d.). http://Www.Misselbrook.org.Uk. Retrieved November 12, 2020, from http://www.misselbrook.org.uk/Parsing.aspx?PNum=1078

Smart History. (2015). Albrecht Dürer, The Four Horsemen of the Apocalypse – Smarthistory. Smarthistory.org. https://smarthistory.org/albrecht-durer-four-horsemen/

toxon – Strong’s number G5115 – Greek Lexicon | Bible Tools – Messie2vie. (n.d.). Messie2vie. Retrieved November 12, 2020, from https://www.messie2vie.fr/bible/strongs/strong-greek-G5115-toxon.html

What does קשת mean in Hebrew? (n.d.). WordHippo. Retrieved November 12, 2020, from https://www.wordhippo.com/what-is/the-meaning-of/hebrew-word-88b07c9532c6189b876c72b39e2f635c8f2ad642.html

Wikipedia Contributors. (2018, November 28). King James Version. Wikipedia; Wikimedia Foundation. https://en.wikipedia.org/wiki/King_James_Version