The Lion and The Lamb in Revelation 5

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The Lion and the Lamb in Revelation 5

Sérgio Monteiro

Abstract: This article analyzes the description of the Lion and the Lamb in the book of
Revelation, chapter 5. Answering to the crying of John, one of the twenty four elders around the
Throne tells him that the Lion of the Tribe of Judah has won to open the book. However, when
John turns to see the Lion, he can see only a Lamb in the Throne and This Lamb goes and open
the Scroll. Why is the figure of a Lamb described as a Lion? Is there a relationship between a
Lion and a Lamb in Biblical books? What is the use of Lion and Lamb figures In Johns
Christology?

Keywords: Lion, Lamb, Revelation, Throne, Scroll, Judah, Levi.

In Revelation 5, Jesus is described using two animal symbols: a Lion and a Lamb. When
John cries because nobody on the Earth or in the Heaven was found worthy to open the book, one
of the elders comes and comforts him declaring that the “Lion of the Tribe of Judah won to open
the seals”. John, then, turns around to see the Lion, but only see a Lamb, and This Lamb is the
One who goes and opens the seals. Why this difference between what was heard of and what was
seen? How can the same being be described as a Lion and as a Lamb at the same time?

1 LEXICAL ANALYSIS

In an effort to understand exegetically the scene and to answer these questions, we should
observe how these animal symbols are used in the Bible. First of all, these animals are not
mentioned together in both Hebrew and Greek Bible, except for Revelation 5. So we can move to
get a picture of how each of them is used.

1.1 The Lion

Lion is a very common animal in the Bible, mainly in the Hebrew Bible, where it counts
more than 150 occurrences. Hebrew uses different words to describe the same animal, as can be
seen in the following diagram, from Logos.
˒arî (Nu. 23:24; 24:9; Jgs. 14:5; etc.) and ˒aryēh (Gen. 49:9; Dt. 33:22; Jgs. 14:8f; etc.) are used
to describe the grown lion, while ke r (Job 4:10; Ps. 17:12; 34:10 [MT: 11]; Jer. 2:15; 51:38;
Ezk. 32:2; etc.) is used for the young lion. The lioness is described as lāḇ ˒ (Gen. 49:9; Nu.
23:24; 24:9; etc) or leḇîyâ (Ezk. 19:2) and a fierce lion is called šaḥal Job 4:10, 10:16; 28:8; Ps.
91:13) The lion’s strength is the focus when the poetical form layiš occurs in Job 4:10, Prov.
30:30 and Isa. 30:6.
All of these words have cognates in the broader Semitic context1. As the Biblical Data is
concerned, the Hebrew words are used in literal references to the animal as well as a
metaphorical and typological one.
The Greek Bible has only one word to convey all the Hebrew terms: λέων, which occurs
9 times in the New Testament (2 Tim 4:17; Heb. 11:33; 1 Pet. 5:8; Rev. 4:7, 5:5, 9:8,17, 10:3,
13:2) . A lion is never mentioned in the Gospels, both literally or metaphorically, and almost all
these references are to some aspect of the animal, used in metaphorical context. Paul in 2 Tim.
4:17, probably uses the lion as a symbol of the persecution he suffered while preaching to the
Gentiles, and in Hebrews 11:33 the reference is to the experience of Daniel in the lion’s den. All
the remaining references are in cosmic context.

1
R. K. Harrison, "Lion" in The International Standard Bible Encyclopedia, Revised, (Grand Rapids: Wm. B.
Eerdmans, 1988),
1.2 The Lamb

The lamb is the most common sacrificial animal. It’s mentioned in the Hebrew Bible 144
times, through different Hebrew terms, as can be seen in the following graph.

The word of choice for the lamb in the Hebrew Bible is kebeś or keśeb, which occurs

128 times2. From these only 16 are not in ceremonial context, and only 1 occurrence is

not in the Pentateuch. Another important Hebrew word used for describe the Lamb is

śeh, which occurs 16 times in the Hebrew Bible, and describes the lamb or the sheep as part of

the flock3. This is the word used for the Lamb who is taken to be slaughtered in Isaiah 53.
The Greek Bible uses 3 different words to describe the Lamb:

2
John N. Oswald, "948 ‫( ֶכ ֶבׂש‬Kebeś), ‫( כֶׂשֶ ב‬Keśeb) Lamb, Sheep" in Theological Wordbook of the Old Testament,
(Chicago: Moody Press, 1999), (from now on TWOT); William Lee Hollada , Ludwig hler, and Ludwig hler,
A Concise Hebrew and Aramaic Lexicon of the Old Testament (Leiden: Brill, 1971). p. 151 counts 108 occurrences
for ‫( ֶּכבֶּׂש‬from now on CHAL).
3
Ludwig Koehler and others, The Hebrew and Aramaic Lexicon of the Old Testament (Leiden; New York: E.J. Brill,
1999). p. 1030
Arnion is used 30 times to describe the Lamb in the New Testament, all in the

Johanine literature. Originally it was the diminutive of aren4. The 30 uses are

distributed as 29 times in the book of Revelation and once in the Gospel of John and in

every case it refers to Jesus as the Lamb. Arén is used to describe the situation of those

who are sent to the field, like lambs in the middle of the wolves in Luke 10:3. Amnos is

used 4 times in the New Testament, being 2 in John’s Gospel and the others in the Book

of Acts 8:32 and 1 Pet. 1:19. In the LXX, all the 3 words are used to translate all the

words the Hebrew uses.

Our text uses the greek arnion to describe the Lamb in the Middle of the Throne.

Indeed all the references to the Lamb in Revelation are from this same Greek word.

1.3 Extra Biblical Data

Both the Lion and the Lamb are well documented in extra biblical data. We are not
concerned here with semitical relations, but with jewish connections in the jewish literature in
New Testament times.

4
Spiros Zodhiates, The Complete Word Study Dictionary : New Testament (Chattanooga, TN:
AMG Publishers, 2000).
Qumran literature follows the same pattern of usage that we found in Hebrew Bible both
for the Lion as for the Lamb. The first one is the symbol of ferocity, bravery and strength. In the
Pesher of Nahum (4QpNah, frag. 3.1) the figure of a lion is applied to Alexander Jannaeus, “the
Lion of Wrath”. In this case, the Pesher uses both the word ‘ari and kaphir as well as gur in its
interpretation of the Nahum text. The reference is to the lion’s strength and never ending
insatiability.
In the fragment B of the Pesher of Hosea (4QpHosb, 2), God Himself is mentioned as a

kaphir and a šaḥal, in a reference to Hosea 5:14.

In the scroll of Habakkuk found in the first cave (1QHa) , col 13.7,9, we have the word

lāḇ ˒ in its plural form, as well the plural of ‘ari and kaphir, all with reference to the perils

and enemies the prophet had to face.


For the lamb, we also have evidence of the usage of the same words in the Dead Sea
Scrolls. We have in 4Q171 f1-10iii:5 the use of kor as those who loves the Lord. They are as tson
in the middle of the flock. We also have the Aramaic ‘amar with the same meaning as the
Hebrew, used in one fragment of Enoch (4Q205), in which the lamb guides the flock, which
became blind. In the complex ritual regulations recorded in 11QT and 11Q20, the sacrificial

lamb is always called kebeś.

Talmudic literature makes the same usage as the Bible. The lion is called by several the
same six names he is called in the Bible (Sanh. 95a). He is the king of the animals (Ḥag. 13b),
one of the most dangerous (Sanh. 106a).
As for the lamb, Talmudic literature alludes in a more literal way. They have a number of
additional names to the sheep/lamb. The Jewish Encyclopaedia gives us the following
information:
“A number of additional terms for the sheep are used in the Talmud; e.g., (Ker.
28b et al.), (R. H. 26a). In the first month of the second year the sheep is
called (Parah i. 3). The ram is called also ("the male
of the ewes"; Yeb. 121b), and in the plural (Ḥul. 39b); while to the great ram the
term is applied (Shab. 18b), (properly, "he-goats") occurs sometimes for
sheep in general (Ḥul. 84a). The wild ram is ("ram of the field"; Ḥul. 80a).
Sheep carrying their heavy tails on little wagons are mentioned (Shab. 54b).
The high estimation in which sheep are held in the Talmud is illustrated by the advice:
"Sell thy field to buy sheep, but do not sell thy sheep to buy a field" (Ḥul. 84a, b). The
most valuable part of the sheep is its wool, and great pains were taken in the care of it
(Shab. 6b; Ḥul. 137a). Sheep bearing fine wool were protected by covers to keep the
wool clean (Shab. 54a). Shorn sheep wore on the forehead a sponge or a piece of woolen
cloth saturated in oil as a protection against cold (ib.). Of the ram, the horns were made
into wind-instruments, the hollow thigh-bones into flutes, the large intestine into lute-
strings, and the small intestine into harp-strings; while from its wool were made the
pomegranates in the garment of the high priest, against which the striking of small
golden bells produced a tinkling sound (comp. Ex. xxviii. 33-35). Hence the adage: "The
ram alive produces only one sound; dead, seven sounds" (Ḳin. 25a). The sheep
conceives, as a rule, when it is two years old, and its period of gestation is five months.
It copulates with the goat (Bek. 19b). In parturition the young comes forth with the lips
first, not with the ears, as does the goat (Bek. 35a). To aid the sheep in parturition pieces
of cloth dipped in oil and warmed were bound on its forehead and belly (Shab. 54b). To
fatten female sheep their udders were bound up so as to prevent the formation of milk
(Shab. 54a). The best sheep were those of Hebron (Soṭah 34b).” 5

Let us resume the lexical evidence. Both the Bible and extra-biblical material uses the
same words to describe the lion and the lamb. Also, both the Bible and extra-biblical material
uses the same semantic, metaphorical and theological range for the animals mentioned.
In the semantic field, there are nuances of meaning in the different words used. They may
accentuate on or another aspect of the animal. In the metaphoric field, the words can be used to
accentuate one aspect of the animal and to apply it to some reality beyond the animal. For
example, the lion is seen as the strongest of the animals, and his strength is used to describe the
strength of God Himself (Isa. 31:4; Hos. 5:14). The lion kills it prey unmercifully, just as the
devil is seeking someone he can devours (1 Pet. 5:8).
The lamb, by other hand, is the main symbol of the peaceful and kind way of life. He is
the mildest animal, one who provides the man with milk, wool, and flesh. According to the
Rabinic idea, is better to sell a field to buy a sheep! As we can see from Biblical material, mainly
in the Pentateuch, the Lamb is central to the rituals that God ordained and the Israelite had to
perform in order to gain the forgiveness for his sins. And this is theologically important.

Exegetical analysis
Once we got the Picture of Biblical and jewish usage of the animals that we have in
Revelation 5:5-6, we can go back to the text. How the knowledge of the semantic range of the
words used can help us to understand the allusions here?
First, we can understand precisely why the victorious One who won is called a Lion. He is
the brave and courageous as the lion, which does not fear anyone (Prov. 22:13; 26:13 and 30:30).

5
The Jewish Encyclopedia (New York: Funk & Wagnalls Company, 1906), s.v. "Sheep."
As such, He conquered the victory and this victory cannot be taken from Him6. He is here called
the Lion of the tribe of Judah in a reference to the blessing bestowed upon Judah by Jacob, in
Gen. 49:9ff. In this blessing Jacob uses two Hebrew expressions to describe Judah and his Lion
like characteristics: gûr ‘arieh and ‘arieh. As we have seen, ‘arieh is the most common word to
describe the Lion. The word attached to it in the first expression is gûr, which from Ezekiel 19:3
seems to describe the Lion in its first age, before he grows to the kephir, which is not used at all.
The next reference is to ‘arieh, the adult Lion. The reference seems to be to the fast conquering
characteristic of Davidic kingdom7, with high messianic implications8.
The first interesting thing about this blessing was its motif. The blessing was given to
Judah because of his courage in offer himself to be in place of Benjamin when Joseph told them
that the young boy would not return to his father in Genesis 449. It was an act of self-giving.
Second, due to the self-giving, the blessing includes the reward of governing power. He
was willing to give himself to be a slave in place of his young brother, now he would rule over all
the brothers: Judah was to be honored by his brothers, even Reuben, Simeon and Levi, who were
older than him. The figure of the young lion establishes that the power and majesty would be on
him.
Third, the blessing would be far reaching in time. It was to be enduring on his
descendants, and the future kingdom would come from his tribe. But not only would a terrestrial
kingdom be the offspring of Judah self-giving. The Final Redeemer would rise from them.
The Greek text of Rev. 5:5 literally says that the Lion proceeds(ἐκ) from the Tribe of
Judah10. It means not only that the Lion belongs to the tribe of Judah, but that He came from that
Tribe, entering the Cosmic Realm under the prophetic blessing bestowed on Judah. Another
implication is that He came from Judah tribe to win. This carries a direct relation to the following

6
Simon J. Kistemaker, Comentario Al Nuevo Testamento: Apocalipsis Grand apids, I:
Libros Desaf o, 4). p. 1
7
Nahum M. Sarna, Genesis, The Jps Torah Commentary (Philadelphia: Jewish Publication
Society, 1989), 336.
8
See F. F. Bruce, New International Bible Commentary (Grand Rapids, MI: Zondervan
Publishing House, 1979), 145.
9
John G. Butler, Analytical Bible Expositor: Genesis (Clinton, IA: LBC Publications, 2008). p.
451
10
Against Osborne, who sees this construction as an Hebraism used instead the genitive (Grant
R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Grand Rapids,
Mich.: Baker Academic, 2002), 252. n. 8)
idea, that of the Root of David, which grows to victory, according to the original meaning of Isa.
11, from where the image is taken11.
As John hears the words spoken by the elder, he turns to see the aforementioned Lion, just
to see a Lamb. The Lamb is the complete opposite of the Lion. If the Lion is a symbol of might,
majesty and bravery12, the Lamb is the symbol of gentleness, innocence and dependence13. But
the Lamb presented by John in the 29 times its used in the book of Revelation is always in victory
scene14, and in the Gospel of John, the Lamb is the One Who “takes the sin from the World”
(John 1:29).
The prophecy uses the dynamic of listen and see. The Lion is heard of. He is described,
mentioned, exalted by His victory and declared Worthy to open the sealed scroll. But the Lamb is
saw. It is John who describes Him, not the elder. This dynamic is also used in other parts of the
book.
In Revelation 1:3, those who listen to the Prophecy are blessed, while in the verse 7, the
Second Coming of Christ is seen by all the eyes. As the goal of the book of Revelation is to let
God’s people to know what are going to happen in the future, so they can be prepared to meet the
Lord, the seeing of the Second Coming is the Blessing for those who listen to its words.
In the same chapter, verse 10, John listens to a great voice, like a trumpet. In verse 12, he
turns to see Who was speaking and see seven lamp-stands, and One in the middle of that.
Immediately, John starts to describe the Being he sees and finishes pointing that The Being’s
Voice was as “the sound of man waters” v. 15).
In chapter 4, the order is reversed. John first sees the door opened in Heaven, and after
that he listens to the same Voice as trumpets he heard in chapter 1. Once again, he goes to
describe what he sees in the vision and this is a Throne, with One sitting on it.
In chapter 7:4, John hears the number of the sealed, but in verse 9 he sees a great
multitude. Both groups are described as “serving” the Lamb and God, in verses 3 and 15,
respectively, showing that we have just one group, of which John first listens the number and
then sees.
11
Ibid., 254.
12
Juan Carlos Cevallos, me ari Blico Mundo Hispano, Tomo 24: 1, 2 Y 3 Juan,
Apocalipsis (El Paso, TX: Editorial Mundo Hispano, 2009), 194.
13
J. C. Moyer, "Lamb" in The International Standard Bible Encyclopedia, Revised, (Grand
Rapids: Wm. B. Eerdmans, 1988), 62
14
Cevallos, me ari i i a m a a i i , 195.
We can note a pattern in the listen-see dynamic in the book of Revelation. When this
sequence occurs, the seeing is always an expansion of some detail of what was listened. The
listening has the function of introduction for what will be detailed. So, what is then seen should
be related to what was previously listened.
In the present vision, the Lamb seen in the middle of the throne should be connected to
the Lion of Judah and the Root of David.
This connection is found in the statement that the Lamb was dead but stand alive (ἀρνίον
ἑστηκὸς ὡς ἐσφαγμένον). The Greek construction points to the sacrificial death of the Lamb. The
word ἐσφαγμένον indicates that the Lamb has been slaughtered, and its used in ritual context in
the LXX (Lev 17:5; Ezek 34:3). The use of ὡς rather than indicate that the Lamb only appeared to
be dead, should be taken as an indication that He was indeed dead. But, the usage of ἑστηκὸς in
the same context indicates that Lamb, although dead was alive and standing. This is pointing to
the resurrection, through which the Lamb has overcome the death. He didn’t used the Lion
strength to be worthy of open the book, but his bravery and courage to give Himself to death,
instead of the human. Also, the Lamb is seen in the Middle of the Throne, a Royal position,
recalling the royal imagery of the Lion, and the Davidic Kingship.

Conclusion
We have analyzed the figures of the Lion and the Lamb in Revelation 5, asking mainly
how they do connect with each other, as the animals are completely opposite. There is a dynamic
in the Book that demands us to find a connection between what is listen and what is saw. And
this connection is found in Victory of the Lamb. He is the Lion, because He has given Himself to
die and to be Victorious over the death. This is the bravery and courage of the Lion of Judah.
Nobody in all Universe was worthy of open the sealed scroll, no creature could answer to the
calling of the mighty angel. Only the King could open it and the Lamb is this King, because He
conquered the death, and by that victory, He took the sin of the world away.
References

Bruce, F. F. New International Bible Commentary. Grand Rapids, MI: Zondervan Publishing
House, 1979.

Butler, John G. Analytical Bible Expositor: Genesis. Clinton, IA: LBC Publications, 2008.

Cevallos, Juan Carlos. me ari i i a m a


Apocalipsis. El Paso, TX: Editorial Mundo Hispano, 2009.

Harrison, R. K., "Lion" In The International Standard Bible Encyclopedia, Revised. Edited by
Geoffrey W. Bromiley Grand Rapids:Wm. B. Eerdmans, 1988.

Hollada , William Lee, Ludwig hler, and Ludwig hler. A Concise Hebrew and Aramaic
Lexicon of the Old Testament. Leiden: Brill, 1971.

Kistemaker, Simon J. Comentario Al Nuevo Testamento: Apocalipsis. Grand apids, I: Libros


Desaf o, 4.

Koehler, Ludwig, Walter Baumgartner, M. E. J. Richardson, and Johann Jakob Stamm. The
Hebrew and Aramaic Lexicon of the Old Testament. Leiden; New York: E.J. Brill, 1999.

Moyer, J. C., "Lamb" In The International Standard Bible Encyclopedia, Revised. Edited by
Geoffrey W. Bromiley Grand Rapids:Wm. B. Eerdmans, 1988.

Osborne, Grant R. Revelation Baker Exegetical Commentary on the New Testament. Grand
Rapids, Mich.: Baker Academic, 2002.

Oswald, John N., "948 ‫( ֶכבֶׂש‬Kebeś), ‫( כֶׂשֶ ב‬Keśeb) Lamb, Sheep" In Theological Wordbook of
the Old Testament. Edited by R. Laird Harris, Robert Laird Harris et alli Chicago:Moody
Press, 1999.

Sarna, Nahum M. Genesis The Jps Torah Commentary. Philadelphia: Jewish Publication Society,
1989.

"Sheep", in The Jewish Encyclopedia. Edited by Cyrus Adler, Gotthard Deutsch et alli New
York:Funk & Wagnalls Company, 1906.

Zodhiates, Spiros. The Complete Word Study Dictionary : New Testament. Chattanooga, TN:
AMG Publishers, 2000.

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