Revelation 1

Text

Textual witnesses

• Papyrus 98
• Papyrus 18
• Codex Sinaiticus
• Codex Alexandrinus
• Codex Ephraemi Rescriptus

  Old Testament references

• Revelation 1:7: ;
• Revelation 1:13:

  Prologue (1:1–8)

Verse 1

• "Revelation" : or "apocalypse". This term is used by biblical scholars for a literary genre. The meaning of this Greek word is "to lay bare, make naked, to disclose a truth which before was unknown", or "a manifestation or an appearance of a person". This opening verse states that God the Father sent his messenger to make known to John the apostle previously undisclosed truths about the person of the resurrected Christ, which is the main theme of the book. Angels are mentioned over 70 times in the Book of Revelation, and in every chapter except two.
• "From Jesus Christ": the Greek form of "Jesus Christ" is subjective genitive, denoting Jesus as the author, not the subject, of the book, and he is shown as the revealer throughout the book.
• "Must soon take place": The anticipation is that these previously unknown events would materialize on the world stage imminently, in line with the notion that "it is the last time".
• For discussion of the identity of "John", see Authorship of the Johannine works.

  Verse 2

• John, who had the last word in the canonical order of the gospels, also has the last word of the New Testament as he bears witness and testifies to that which he has seen and heard, two words which he frequently uses in all genres of his writings to describe a special function in his ministry: his firsthand accounts of the words and works of Christ.
• "The testimony of Jesus Christ" in the book of Revelation is essentially the same testimony Jesus gave during his earthly ministry, which primarily concerned 'his coming Kingdom' and 'the future of the nation of Israel'.

  Verse 3

• This is the first of the "seven beatitudes" in the book of Revelation, which are pronounced on the readers, the hearers and those who heed the message.
• "For the time is near": may refer to b about the time when "the saints will take possession of the kingdom".

  Verse 4

• Tom Meyer notes that, like Paul, who wrote to seven churches, John also writes to seven churches: in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea, which are in the province of Asia.
• "Grace": In this customary apostolic greeting John summarizes God’s redemptive plan by extending grace and peace to the seven churches, giving the completeness which is in Christ.

  Verse 5

• "Faithful witness": as Jesus testifies the truth, to be the model for Christians who died as "witnesses". This is the first of many titles given to the risen Christ in the Book of Revelation, which would remind any reader intimate with the Hebrew Bible of the same title given to YHWH: "the LORD be a true and faithful witness between us" ; thus, John equates the divinity and unity of the Father and the Son who came “to bear witness unto the truth”.
• The blessing in verses 4–5 is trinitarian with a complex background. The first element reflects the name of God as revealed to Moses with the interpretation of contemporary Jews which expands 'I am who I am' to 'I am he who is, and who was, and I am he who will be'. The second element in the form of the seven spirits before his throne denotes the Holy Spirit. The third element, Jesus, is given with an apt description for the believers, that is, as 'the supreme witness for God, and he died on account of his witness', whereas the Greek term 'witness' has become the English word 'martyr'.
• "The firstborn from the dead, and the ruler of the kings of the earth": are the second and third titles used in this book to describe the risen Christ, originating from the Psalms, sucn as Psalm 89:27, which emphasizes the eternality of God’s Covenant with the House of David: "Also I will make him my firstborn, higher than the kings of the earth."
• The last stanza of this verse may be quoted from Jacob's last message in Genesis 49 from the section relating to Judah : "he washed his garments in wine, and his clothes in the blood of grapes", as the Targum’s of Jonathan and Jerusalem as well as the Babylon Talmud interpret this statement from Genesis 49 to be of the Messiah.

  Verse 6

• "Kingdom and priests": are 'the vocation promised to Israel', which is extended to the church.

  Verse 7

• This verse is an appendix to the salutation, in which John summarizes the Second Coming of Christ as a divine warrior king by drawing upon a well-known Jewish motif of the Messiah coming on the clouds found in the Hebrew Bible and in the New Testament as well as related to his departure in a cloud: "and a cloud received him out of their sight" that he will return in like manner. As in his gospel, John quotes : "they shall look upon me whom they have pierced" in this verse.

  Verse 8

• Cross reference:
• Scrivener's Textus Receptus: Ἐγώ εἰμι τὸ Α καὶ τὸ Ω, ego eimi to A kai to O;. Westcott and Hort: Ἄλφα καὶ τὸ Ὦ, ego eimi to alpha kai to O.
• Modern translations report the opening words of this verse as "I am the Alpha and the Omega", but the word "the" did not appear in older versions such as the Geneva Bible and the King James Version.
• Christ speaks here for the first time regarding his eternal nature, quoting Isaiah 44:6: "thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God." John’s three-fold statement of "who is, who was, and who is to come" is paralleled by a rabbinical pronouncement: “The seal of God is emet,”. Josephus also described God as "the beginning, middle, and end of all things”. The title "the Almighty" means having dominion over all, and is translated in the LXX as "the Lord of Hosts."

  John's Vision and Commission (1:9–20)

Verse 9

• "Patmos": is present day Patino, a small island in the Aegean Sea. Pliny the Elder in his Natural History says the site is "about thirty miles in circumference; and it lay next to the churches on the continent, and is said to be about forty miles southwest of Ephesus, from whence John came thither, and to which church he writes first; how he came here he does not say, concealing, through modesty, his sufferings he did not come here of his own accord." Not much information can be found from the ancient writings about the specific charge that put John in exile here apart from his own testimony "because of the witness about Jesus," except from a few writings of the church fathers: Ignatius in his Epistle to Tarsus says that John was banished to Patmos by Domitian emperor of Rome and Irenaeus in his Against Heresies says it happened at the latter end of Domitian's reign, about the year 95 or 96.

  Verse 10

• John, like the Old Testament Hebrew prophets, speaks the oracles of God in the Spirit, similar to in the Old Testament.
• "The Lord's Day": refers to Sunday, the weekly day of Christian worship. This day can also be rendered as the "day of the Lord," and called "the Tribulation," a dispensation in which God will deal with wicked men directly and dramatically in judgment, which is followed by a time of peace with Christ physically ruling from Jerusalem. The events of the Day of the Lord are: the ultimate overthrow of God’s enemies, the day of national deliverance for the nation of Israel, and a day of salvation for Israel, and the Tribulation, which will not be brief as it is comparable to a woman’s labor before giving birth, preceding Christ's appearance."

  Verse 11

• "The first and the last": is from.  John notes twelve times in the book, that he wrote this book by divine command. The seven churches are named in the proper order, beginning at Ephesus, the nearest to Patmos, proceeding in a circle along the Roman postal route.

  Verse 12

• The imagery of seven golden lampstands refers to the seven-branched lampstand in the Jerusalem Temple.
• The scenario of John hearing God’s message beginning behind him echoes the encounters with God from, "and thine ears shall hear a word behind thee", and, "and I hear behind me a voice of a great rushing." These seven lampstands like those which decorated the interior of the Tabernacle: “and thou shalt make the seven lamps” are comparable to those in the vision of Zechariah: “and his seven lamps”, as in the tabernacle, natural light was excluded and only the lampstands would emanate light.

  Verse 13

• The seven lamps by seven oil-filled channels may refer to the golden lampstand of.
• "Son of Man": is used by Old Testament authors and most frequently in the New Testament by Jesus to call himself.
• "A garment": the same garment of rank worn by the High Priest during the Mosaic dispensation is worn by Christ; the same Greek word is used for "ephod" in the LXX as well as by Josephus, who also states that the High Priest's robe "went down to the feet".
• "Girded …with a golden band": same as the girdle of the ephod for the priest: "and the curious girdle of the ephod…shall be of gold". According to the Talmud, the priests did not gird themselves in the place in which they sweat, that is to say, they did not gird neither below their loins, nor above their armpits, but only across the chest, like Christ here, emphasizing that "the risen Christ now functions as the High Priest for his kingdom of priests".

  Verse 14

• Christ in his resurrected state still identifies with mankind as well as with his obvious divine nature as John describes him in language characteristic of Old Testament descriptions of God such as the Ancient of days whose hair was like the pure wool: "and the hair of his head like the pure wool" and the messenger in a vision of Daniel who had eyes as lamps of fire: "and his eyes as lamps of fire".

  Verse 15

• The Old Testament prophets also state about the feet of the Lord that is bare and like glowing brass as the priest would also be bare foot in the Holy Place as well as the voice of the Almighty "like a noise of many waters".

  Verse [|16]

• "The right hand" is the clean hand to securely protect the leaders of the churches.

  Verse 17

• The reaction of John to 'the vision of the exalted Lord' is similar to that of those with such experiences. Manoah was afraid that he should die, but did not fall down as dead ; Ezekiel fell on his face, but still had his senses ; Daniel lost his strength, he fainted, and fell into a deep sleep ; but John fell down at once, as dead. This panic of those good men arose from a notion that people would die when they ever saw God; that's why Jacob wonders, and is thankful, that he had seen God face to face, but stayed alive. This was also a customary position to assume when desiring to show respect.
• "The First and the Last": is a virtual exposition of Alpha and Omega in [|verse 8].
• "Do not be afraid": Same as here, Christ once told John not to be afraid when he stilled the storm: "it is I, be not afraid", which also mirrors the same words of comfort to the prophet Daniel: "fear not Daniel", and also often used in the Old Testament to comfort the people of Israel and remove their fear: "I the LORD, the first, and with the last"."

  Verse 18

• "Hades": here as synonym of Death.
• "Hold the keys" indicates total authority, as also in ; cf. ).

  Verse 19

Verse 20

• The stars and lampstands are the sacred interpretation of the symbolism of the heavenly and earthly lights.
• "Seven stars": here refer to the seven churches in Asia Minor, whereas the "twelve stars" in other parts of the Bible represent the 'twelve tribes of Israel', not the church. Bullinger notes that there was an officer in the synagogues who was called Sheliach Tzibbur or the "Angel of the Assembly" and functions as a cantor or mouthpiece of the congregation, the leader of the divine worship. His duty was to offer up public prayer to God for the whole congregation, that is, as the messenger of the assembly, he spoke to God for them. This position is below the chief officer or Archisynagogos. The use of the word "synagogue" in two of the seven letters gives support this interpretation.