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The Revelation (αποκαλυψις). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koine), only once in the Gospels (Luke 2:32), but in LXX and common in the Epistles (2 Thessalonians 1:7), though only here in this book besides the title, from αποκαλυπτω, old verb, to uncover, to unveil. In the Epistles αποκαλυψις is used for insight into truth (Ephesians 1:17) or for the revelation of God or Christ at the second coming of Christ (2 Thessalonians 1:7; 1 Peter 1:7). It is interesting to compare αποκαλυψις with επιφανεια (2 Thessalonians 2:8) and φανερωσις (1 Corinthians 12:7). The precise meaning here turns on the genitive following. Of Jesus Christ (Ιησου Χριστου). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. Gave him (εδωκεν αυτο). It is the Son who received the revelation from the Father, as is usual (John 5:20; John 5:26, etc.). To shew (δειξα). First aorist active infinitive of δεικνυμ, purpose of God in giving the revelation to Christ. Unto his servants (τοις δουλοις αυτου). Believers in general and not just to officials. Dative case. God's servants (or Christ's). Must shortly come to pass (δε γενεσθα εν ταχε). Second aorist middle infinitive of γινομα with δε. See this same adjunct (εν ταχε) in Luke 18:8; Romans 16:20; Revelation 22:6. It is a relative term to be judged in the light of 2 Peter 3:8 according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. Sent and signified (εσημανεν αποστειλας). "Having sent (first aorist active participle of αποστελλω, Matthew 10:16 and again in Revelation 22:6 of God sending his angel) signified" (first aorist active indicative of σημαινω, from σημα, sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον, though σημαινω (only here in the Apocalypse) suits admirably the symbolic character of the book. By his angel (δια του αγγελου αυτου). Christ's angel as Christ is the subject of the verb εσημανεν, as in 22:16 Christ sends his angel, though in Revelation 22:6 God sends. Unto his servant John (τω δουλω αυτου Ιωανε). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

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Bare witness (εμαρτυρησεν). First aorist active indicative of μαρτυρεω, which, along with μαρτυς and μαρτυρια, is common in all the Johannine books (cf. Revelation 22:18; Revelation 22:20), usually with περ or οτ, but with cognate accusative as here in Revelation 22:16; Revelation 22:20; 1 John 5:10. Epistolary aorist here, referring to this book. The word of God (τον λογον του θεου). Subjective genitive, given by God. The prophetic word as in Revelation 1:9; Revelation 6:9; Revelation 20:4, not the personal Word as in Revelation 19:14. The testimony of Jesus Christ (την μαρτυριαν Ιησου Χριστου). Subjective genitive again, borne witness to by Jesus Christ. Even of all the things that he saw (οσα ειδεν). Relative clause in apposition with λογον and μαρτυριαν.

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Blessed (μακαριος). As in Matthew 5:3. This endorses the book as a whole. He that readeth (ο αναγινωσκων). Present active singular articular participle of αναγινωσκω (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14). The church reader (αναγνωστης, lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (Revelation 1:4) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done. They that hear (ο ακουοντες). Present active plural articular participle of ακουω (the audience). And keep (κα τηρουντες). Present active participle of τηρεω, a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages" (Moffatt). Written (γεγραμμενα). Perfect passive participle of γραφω. For the time is at hand (ο γαρ καιρος εγγυς). Reason for listening and keeping. On καιρος see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς (at hand) is we do not know any more than we do about εν ταχε (shortly) in Revelation 1:1.

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To the seven churches which are in Asia (ταις επτα εκκλησιαις ταις εν τη Ασια). Dative case as in a letter (Galatians 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts 20:5) and at Colossal and Hierapolis (Colossians 1:1; Colossians 2:1; Colossians 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Revelation 1:4; Revelation 1:12; Revelation 1:16; Revelation 4:5; Revelation 5:1; Revelation 5:6; Revelation 8:2; Revelation 10:3; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 14:6). From him which is (απο ο ων). This use of the articular nominative participle of ειμ after απο instead of the ablative is not due to ignorance or a mere slip (λαψυς πενναε), for in the next line we have the regular idiom with απο των επτα πνευματων. It is evidently on purpose to call attention to the eternity and unchangeableness of God. Used of God in Exodus 3:14. And which was (κα ο ην). Here again there is a deliberate change from the articular participle to the relative use of ο (used in place of ος to preserve identity of form in the three instances like Ionic relative and since no aorist participle of ειμ existed). The oracle in Pausanias X. 12 has it: Ζευς ην, Ζευς εστι, Ζευς εσσετα (Zeus was, Zeus is, Zeus will be). Which is to come (ο ερχομενος). "The Coming One," futuristic use of the present participle instead of ο εσομενος. See the same idiom in verse Revelation 1:8; Revelation 4:8 and (without ο ερχομενος) in Revelation 11:17; Revelation 16:5. From the seven spirits (απο των επτα πνευματων). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4). Which are (των article Aleph A, α relative P). Before his throne (ενωπιον του θρονου αυτου). As in Revelation 4:5.

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Who is the faithful witness (ο μαρτυς ο πιστος). "The witness the faithful," nominative in apposition like πρωτοτοκος and αρχων with the preceding ablative Ιησου Χριστου with απο, a habit of John in this book (apparently on purpose) as in Revelation 2:13; Revelation 2:20; Revelation 3:12, etc. See this same phrase in Revelation 2:13; Revelation 3:14. The use of μαρτυς of Jesus here is probably to the witness (Revelation 1:1) in this book (Revelation 22:16), not to the witness of Jesus before Pilate (1 Timothy 6:13). The first-born of the dead (ο πρωτοτοκος των νεκρων). A Jewish Messianic title (Psalms 88:28) and as in Colossians 1:18 refers to priority in the resurrection to be followed by others. See Luke 2:7 for the word. The ruler of the kings of the earth (ο αρχων των βασιλεων της γης). Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8). Unto him that loveth us (τω αγαπωντ ημας). Dative of the articular present (not aorist αγαπησαντ) active participle of αγαπαω in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9; Revelation 5:12; Revelation 7:10; Revelation 7:12, etc.). For the thought see John 3:16. Loosed (λυσαντ). First aorist active participle of λυω (Aleph A C), though some MSS. (P Q) read λουσαντ (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always. By his blood (εν τω αιματ αυτου). As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption.

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And he made (κα εποιησεν). Change from the participle construction, which would be κα ποιησαντ (first aorist active of ποιεω) like λυσαντ just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in Revelation 1:18; Revelation 2:2; Revelation 2:9; Revelation 2:20; Revelation 3:9; Revelation 7:14; Revelation 14:2; Revelation 15:3. Kingdom (βασιλειαν). So correctly Aleph A C, not βασιλεις (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again "a kingdom and priests." The idea here is that Christians are the true spiritual Israel in God's promise to Abraham as explained by Paul in Revelation 1:3; Revelation 1:9. To be priests (ιερεις). In apposition with βασιλειαν, but with κα (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times. Unto his God and Father (τω θεω κα πατρ αυτου). Dative case and αυτου (Christ) applies to both θεω and πατρ. Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3). To him (αυτω). Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book" (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοξα κα το κρατος) in 1 Peter 4:11, only η δοξα in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10.

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Behold, he cometh with the clouds (ιδου ερχετα μετα των νεφελων). Futuristic present middle indicative of ερχομα, a reminiscence of Daniel 7:13 (Theodotion). "It becomes a common eschatological refrain" (Beckwith) as in Mark 13:26; Mark 14:62; Matthew 24:30; Matthew 26:64; Luke 21:27. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration" (Vincent). Shall see (οψετα). Future middle of οραω, a reminiscence of Zechariah 12:10 according to the text of Theodotion (Aquila and Symmachus) rather than the LXX and like that of Matthew 24:30 (similar combination of Daniel and Zechariah) and Revelation 26:64. This picture of the victorious Christ in his return occurs also in Revelation 14:14; Revelation 14:18-20; Revelation 19:11-21; Revelation 20:7-10. And they which (κα οιτινες). "And the very ones who," Romans and Jews, all who shared in this act. Pierced (εξεκεντησαν). First aorist active indicative of εκκεντεω, late compound (Aristotle, Polybius, LXX), from εκ and κεντεω (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the LXX text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila). Shall mourn (κοψοντα). Future middle (direct) of κοπτω, old verb, to cut, "they shall cut themselves," as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9. Tribes (φυλα). Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so.

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The Alpha and the Omega (το Αλφα κα το Ο). The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Revelation 21:6 with the added explanation η αρχη κα το τελος (the Beginning and the End) and of Christ in Revelation 22:13 with the still further explanation ο πρωτος κα ο εσχατος (the First and the Last). This last phrase appears also in Revelation 1:17; Revelation 2:8 without το Αλφα κα το Ο. The change of speaker here is unannounced, as in Revelation 16:15; Revelation 18:20. Only here and Revelation 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. The Lord God (Κυριος ο θεος). "The Lord the God." Common phrase in Ezekiel (Ezekiel 6:3; Ezekiel 6:11; Ezekiel 7:2, etc.) and in this book (Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 19:6; Revelation 21:22). See Revelation 1:4; Revelation 4:8 for the triple use of ο, etc. to express the eternity of God. The Almighty (ο παντοκρατωρ). Late compound (πας and κρατεω), in Cretan inscription and a legal papyrus, common in LXX and Christian papyri, in N.T. only in 2 Corinthians 6:18 (from Jeremiah 38:35) and Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 16:14; Revelation 19:6; Revelation 19:15; Revelation 21:22.

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