rwp Revelation:1:9-20
rwp@Revelation:1:9 @{I John} (\Eg Ians\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoinnos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoinnos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\ti\) with \thlipsei\ (tribulation), \basileii\ (kingdom), \hupomoni\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomon\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Isou\), a phrase on a par with Paul's common \en Christi\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en ti nsi ti kaloumeni Patmi\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_. Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tn marturian Isou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.
rwp@Revelation:1:10 @{I was in the Spirit} (\egenomn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en ti kuriaki hmeri\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hmera Sebast\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\phnn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\hs salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legouss\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \phnn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalouss\ also agrees with \salpiggos\.
rwp@Revelation:1:11 @{Write in a book} (\grapson eis biblion\). First aorist active imperative of \graph\ for instantaneous action. The commission covers the whole series of visions which all grow out of this first vision of the Risen Christ. {Send} (\pempson\). First aorist active imperative of \pemp\. Part of the commission from Christ. The names of the seven churches of strkjv@1:4| are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church.
rwp@Revelation:1:12 @{To see the voice} (\blepein tn phnn\). The voice put for the person speaking. {Having turned} (\epistrepsas\). First aorist active participle of \epistreph\, from which also \epestrepsa\, just before, for which verb see strkjv@Acts:15:36; strkjv@16:18|. {Seven golden candlesticks} (\hepta luchnias chrusas\). See strkjv@Matthew:5:15| for \luchnia\ (lampstand). Symbols of the seven churches as explained in verse 20|. See strkjv@Exodus:25:35ff.| for description of a seven-branched candlestick, but here the lampstands are separate.
rwp@Revelation:1:13 @{One like unto a son of man} (\homoion huion anthrpou\). Note accusative here with \homoion\ (object of \eidon\) as in strkjv@14:14| and not the associative-instrumental as is usual (1:15; strkjv@4:3,6|). Charles holds that \homoion\ here has the sense of \hs\ (as) and compares strkjv@4:6; strkjv@22:1| for proof. The absence of the article here shows also (Charles) that the idea is not "like the Son of man" for Christ is the Son of man. He is like "a son of man," but not a man. {Clothed} (\endedumenon\). Perfect passive participle of \endu\, accusative case agreeing with \homoion\. {A garment down to the foot} (\podr\). Old adjective \podrs\ (from \pous\, foot, and \air\), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply \chitna\ or \esthta\ (garment). {Girt about} (\periezsmenon\). Perfect passive participle of \periznnumi\, accusative singular agreeing with \homoion\. {At the breasts} (\pros tois mastois\). Old word for breasts of a woman (Luke:11:27; strkjv@23:29|) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, _Ant_. III. 7. 2). For \pros\ with the locative see strkjv@Mark:5:11|. {With a golden girdle} (\znn chrusn\). Accusative case again retained with the passive participle (verb of clothing). Note also \chrusn\ (vernacular _Koin_) rather than the old form, \chrusn\.
rwp@Revelation:1:14 @{As white wool} (\hs erion leukon\). \Erion\ (wool) in N.T. only here and strkjv@Hebrews:9:19|, though old word. The person of the Lord Jesus is here described in language largely from strkjv@Daniel:7:9| (the Ancient of Days). {White as snow} (\hs chin\). Just "as snow," also in strkjv@Daniel:7:9|. In N.T. only here and strkjv@Matthew:28:3|. {As a flame of fire} (\hs phlox puros\). In strkjv@Daniel:7:9| the throne of the Ancient of Days is \phlox puros\, while in strkjv@Daniel:10:6| the eyes of the Ancient of Days are \lampades puros\ (lamps of fire). See also strkjv@2:18; strkjv@19:12| for this bold metaphor (like strkjv@Hebrews:1:7|).
rwp@Revelation:1:15 @{Burnished brass} (\chalkolibani\). Associative-instrumental case after \homoioi\. This word has so far been found nowhere else save here and strkjv@2:18|. Suidas defines it as an \lecktron\ (amber) or a compound of copper and gold and silver (_aurichalcum_ in the Latin Vulgate). It is in reality an unknown metal. {As if it had been refined} (\hs pepuromens\). Perfect passive participle of \puro\, old verb, to set on fire, to glow, as in strkjv@Ephesians:6:16; strkjv@Revelation:3:18|. The feminine gender shows that \h chalkolibanos\ is referred to with \ts chalkolibanou\ understood, for it does not agree in case with the associative-instrumental \chalkolibani\ just before. Some would call it a slip for \pepuromeni\ as Aleph, and some cursives have it (taking \chalkolibani\ to be neuter, not feminine). But P Q read \pepurmenoi\ (masculine plural), a correction, making it agree in number and gender with \podes\ (feet). {In a furnace} (\en kamini\). Old word, in N.T. also strkjv@9:2; strkjv@Matthew:13:42,50|. {As the voice of many waters} (\hs phn hudatn polln\). Songs:the voice of God in the Hebrew (not the LXX) of strkjv@Ezekiel:43:2|. Repeated in strkjv@14:2; strkjv@19:6|.
rwp@Revelation:1:16 @{And he had} (\kai echn\). "And having," present active participle of \ech\, loose use of the participle (almost like \eiche\, imperfect) and not in agreement with \autou\, genitive case. This is a common idiom in the book; a Hebraism, Charles calls it. {In his right hand} (\en ti dexii cheiri\). For safe keeping as in strkjv@John:10:28|. {Seven stars} (\asteras hepta\). Symbols of the seven churches (verse 20|), seven planets rather than Pleiades or any other constellation like the bear. {Proceeded} (\ekporeuomen\). Present middle participle of \ekporeuomai\, old compound (Matthew:3:5|) used loosely again like \echn\. {A sharp two-edged sword} (\romphaia distomos oxeia\). "A sword two-mouthed sharp." \Romphaia\ (as distinct from \machaira\) is a long sword, properly a Thracian javelin, in N.T. only strkjv@Luke:2:35; strkjv@Revelation:1:16; strkjv@2:12; strkjv@Hebrews:4:12|. See \stoma\ used with \machairs\ in strkjv@Luke:21:24| (by the mouth of the sword). {Countenance} (\opsis\). Old word (from \opt\), in N.T. only here, strkjv@John:7:24; strkjv@11:44|. {As the sun shineth} (\hs ho hlios phainei\). Brachylogy, "as the sun when it shines." For \phainei\ see strkjv@John:1:5|.
rwp@Revelation:1:17 @{I fell} (\epesa\). Late form for the old \epeson\ (second aorist active indicative of \pipt\, to fall). Under the over-powering influence of the vision as in strkjv@19:10|. {He laid} (\ethken\). First aorist active indicative of \tithmi\. The act restored John's confidence. {Fear not} (\m phobou\). Cf. strkjv@Luke:1:13| to Zacharias to give comfort. {I am the first and the last} (\eg eimi ho prtos kai ho eschatos\). Used in strkjv@Isaiah:44:6; strkjv@48:12| of God, but here, strkjv@2:8; strkjv@22:13| of Christ. {And the Living One} (\kai ho zn\). Present active articular participle of \za\, another epithet of God common in the O.T. (Deuteronomy:32:40; strkjv@Isaiah:49:18|, etc.) and applied purposely to Jesus, with which see strkjv@John:5:26| for Christ's own words about it.
rwp@Revelation:1:18 @{And I was dead} (\kai egenomn nekros\). "And I be came dead" (aorist middle participle of \ginomai\ as in strkjv@1:9,10|, definite reference to the Cross). {I am alive} (\zn eimi\). Periphrastic present active indicative, "I am living," as the words \ho zn\ just used mean. {Forevermore} (\eis tous ainas tn ainn\). "Unto the ages of the ages," a stronger expression of eternity even than in strkjv@1:6|. {The keys} (\tas kleis\). One of the forms for the accusative plural along with \kleidas\, the usual one (Matthew:16:19|). {Of death and of Hades} (\tou thanatou kai tou hidou\). Conceived as in strkjv@Matthew:16:18| as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in strkjv@6:8; strkjv@20:13f|. For the key of David see strkjv@3:7|, for the key of the abyss see strkjv@9:1; strkjv@20:1|.
rwp@Revelation:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.
rwp@Revelation:1:20 @{The mystery of the seven stars} (\to mustrion tn hepta astern\). On the word \mustrion\ see on ¯Matthew:13:11; strkjv@2Thessalonians:2:7; strkjv@Colossians:1:26|. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in strkjv@10:7; strkjv@13:18; strkjv@17:7,9; strkjv@Daniel:2:47|. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, _Grammar_, pp. 490, 1130), as in strkjv@Romans:8:3|. This item is picked out of the previous vision (1:16|) as needing explanation at once and as affording a clue to what follows (2:1,5|). {Which} (\hous\). Masculine accusative retained without attraction to case of \astern\ (genitive, \hn\). {In my right hand} (\epi ts dexias mou\). Or "upon," but \en ti\, etc., in verse 16|. {And the seven golden candlesticks} (\kai tas hepta luchnias tas chruss\). "The seven lampstands the golden," identifying the stars of verse 16| with the lampstands of verse 12|. The accusative case here is even more peculiar than the accusative absolute \mustrion\, since the genitive \luchnin\ after \mustrion\ is what one would expect. Charles suggests that John did not revise his work. {The angels of the seven churches} (\aggeloi tn hepta ekklsin\). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in strkjv@1:4,11|. Various views of \aggelos\ here exist. The simplest is the etymological meaning of the word as messenger from \aggell\ (Matthew:11:10|) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that \aggelos\ is the pastor of the church, the reading \tn gunaika sou\ (thy wife) in strkjv@2:20| (if genuine) confirming this view. Some would even take it to be the bishop over the elders as \episcopos\ in Ignatius, but a separate \aggelos\ in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in strkjv@Matthew:18:10; strkjv@Acts:12:15|. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor. {Are seven churches} (\hepta ekklsiai eisin\). These seven churches (1:4,11|) are themselves lampstands (1:12|) reflecting the light of Christ to the world (Matthew:5:14-16; strkjv@John:8:12|) in the midst of which Christ walks (1:13|).
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