Patmos was actually Pithom in Egypt

 The Isle we currently identify with Patmos was mentioned rarely in Antiquity, and it's known that it was originally named Letois after Leto because of myths about Artemis raising it out of the Sea at the request of Selene.  It's not till the Fourth Century any Church commemorating John writing Revelation was founded there.  There are lists from sources like Tacitus of islands being used as penal colonies by Rome in the 1st Century and Patmos/Letois is never among them.

I've expressed on my other blog that The Beloved Disciple was Mary Magdalene not any of the 12, and that she wrote the Gospel and Epistles commonly attributed to John, or at least 1 John. I think Letois was identified with Patmos derivative of the erroneous John in Ephesus tradition.

The New Testament talks about Ephesus more then any other location that's not in Israel, never is anyone named John ever there.  Remember Ephesus is also where Timothy was when Paul wrote two Pastoral Epistles to him.  Revelation includes a message for Ephesus and other Churches in Asia which people often think implies John knew them.  But I feel it would have proven the Supernatural quality of this message better if it was able to address their issues so well even though this John had never been anywhere near them.

The John of Revelation however does not actually claim to be one of the 12 or a Son of Zebedee.

Revelation 1:9 is the only verse in all of Scripture the name "Patmos" appears in, the spelling is actually for grammatical reasons PatmO in the Textus Receptus.  It's called an Isle, and John says he's there for the Testimony of Jesus and alludes to tribulation, but there is still no direct reference to it being an exile as tradition has assumed it to be.  

There are times in Scripture where the name of a City on an Island is treated as the name of that Island, like Melita/Melite in Acts 28:1.

Last time I flirted with this idea of an alternate location for Patmos I wound up going down the Cyprus/Paphos route for a somewhat arbitrary reason, but now I have a better theory.

I recently visited Pithom's Wikipedia page and the Greek transliteration of the name listed is Πατούμος Patoúmos, a spelling that is literally Patmos with an ού added in the middle.  This spelling apparently comes from Herodotus Histories II.158 where my version (Translated by G.C.Macaulay and Revised by Donald Lateiner, published by Barnes & Noble Classics) transliterates it Patumos.

Now at face value calling Pithom a island may seem weird, but it's in the Nile Delta, I don't think we can rule out the possibility that someone in Pithom in the first or early second century would have thought of it as being an island.  A lot of these kinds of terms were not defined as strictly as how we define them today, the Peloponnese was sometimes called an island for example. There is also debate about the location of Pithom, the reference in Herodotus with this spelling places it by the Royal Canal. 

Pithom is a Biblical location from Exodus 1:11, a lot in Revelation is thematically presenting itself as a repeat of the history of The Exodus.  And there apparently are some Hebrew texts where there is no letter for O between the letters for Th and M which could explain this Patmos spelling's one difference from Herodotus.

The oldest surviving texts we have of Revelation are from Egypt, some examples being Papyrus 47, 98 and 115, but that's true of a lot of Ancient Texts, the Nile Valley is for Climate reasons a place where more ancient texts survived then in other regions.

The Cyprus theory I looked into before involved identifying the John of Revelation with John Mark, and based on Tradition this Egypt identification potentially does the same.  And so again I'll point out that the function Mark is serving in Acts 13-14 is essentially the same one John is performing in Revelation.  2 Timothy 4:11 does also tell us Mark had been with Timothy at Ephesus for a time.

Naturally a lot of this is circumstantially supported by my Babylon in Egypt thesis.  

Revelation 12:9 is about identifying various Supernatural Biblical Antagonists with each other, Isaiah 14 isn't explicitly quoted but the context is clearly implying it, a King (The Dragon has 7 Crowns) being cast out of Heaven for rebelling against God.  The Old Serpent is the Serpent of Genesis 3, Satan and The Devil are well known, but who is the "Great Dragon"?  Well the only other Bible Passage to use that two word phrase is Ezekiel 29:3 which calls Pharoah King of Egypt the Great Dragon.

In the prior chapter of Ezekiel the Nagyim(Prince) of Tyre was the moral ruler who sought to deify himself but the Melek(King) of Tyre is clearly Satan being in a sense identified with Melqart the Patron pagan god of Tyre.

Ezekiel 29-32 is likewise all about Egypt and Pharoah but still presented as a bunch of separate Prophecies even given on different dates.  It's possible that sometimes the focus is on the Human ruler and sometimes on Satan as identified with an Egyptian Deity. 

Pharaoh King of Egypt being a title of an Egyptian god first is likely to make one think of Osiris or Horus, but for this Dragon reference I actually think Sobek is who Ezekiel had in mind.  Sobek was depicted as a Crocodile so an animal that Hebrew words for Dragon and Serpent could describe.  He was associated with the Pharoah's power but also with The Nile.

Back in Exodus the Pharoah of the Exodus is described as being drowned in the Sea, so that's a Biblical Reason a Pharoah of Egypt could be described as rising out of The Sea.  Ezekiel 30:24 described Pharoah as having a "deadly wound" meaning this is the Hebrew Bible precedent for the Mortal Wound, and it's specifically from a Sword.  Ezekiel 32 calls Pharoah a Dragon again but the KJV translates it "whale" then returns to the sword that will come upon Pharaoh but also in verse 7 says something quoted by Jesus in the Olivet Discourse.  The Olivet Discourse also arguably alludes to Isaiah 19 with the Kingdom agaisnt Kingdom and Riding on a Cloud imagery.

Now there is a book published already about a theory of an Egyptian origin for the Book of Revelation, but that's about interpreting the whole of Revelation as actually based on Egyptian Paganism and probably ties into general fringe theories about Christianity being based on Egyptian Religion.  I may still buy the book someday to see where our ideas overlap, but I already know for example that in their theory The Dragon is Apep/Apophis while my ideas see The Dragon in an Egyptian Mythology context as Sobek, with The Beast then as Osiris who's deadly wounds are healed by Sobek.

When discussing the Image of The Beast the word "make" in some translations is a mistake, "set up" is a better translation, the Image in question doesn't necessarily come into existence then.  In Genesis 5 Seth is called the Image and Likeness of Adam like how Adam is the Image and Likeness of God. Luke 3 calls Adam the Son of God, likewise both Jesus and all of humanity are called both Son of God and Image of God. Romans 8:29 and Hebrews 1:2-3 further show how the Image of God and Son of God are linked concepts.   So if The Beast is on some level Osiris in Revelation 13 then the Image of The Beast could well be Horus.

It's also possible then that the imagery of the Beast from the Earth has something to do with Banebdjedet.

None of that Mythology is the primary purpose of any of those symbols, there are Biblical reasons for all of it, but it can make an interesting parallel.  But their relevance to interpreting Revelation may be in how the Pharoahs were worshiped as incarnations of both Osiris and Horus, and that the Roman Emperors were also worshiped as Pharaohs in Egypt.

This has also lead me to a new candidate for the name 666 identifies, Σέραπιός Serapios a variant form of Serapis.  But it also wouldn't be difficult to construct a Comparative Mythology theory in which my 666=Iapetos theory compliments this Osiris connection.