Apocalipse 1
Bob Utley · You Can Understand the Bible
Apocalipse 1
| Home | New Testament Studies | Revelation Table of Contents | Previous Section | Next Section | CONTEXTUAL INSIGHTS TO REVELATION 1:1-3:22 Rev. 1:1-3 forms an introduction to the entire book (i.e., a similar way to the introductions to the NT letters). The first three verses introduce the author, the recipients, the time, the genre, and a blessing. The originator of the book is God (vv. 1,2). The communicator of the message is the glorified, ascended Christ (vv. 1,2). The one delivering the message to John was Jesus' angel (v. 2; 22:16). The recipients of the message were Jesus' bond servants (i.e., believers, v. 1). The one who will write it was "the bond-servant" John (mentioned in the third person, vv. 1,2; the first person starts in v. 4). The message is communicated in signs and visions given by Jesus' angel and interpreted by angelic mediation. Revelation is called a "prophecy" (Rev. 1:3; 22:7,10,18,19)). The first three chapters are very similar to the normal style for letters of the first century. The blessing is for those who hear its reading and obey its exhortation to faithfulness amidst persecution. The specific time element is the things which must shortly take place, vv. 1,19 "for the time is near," v. 3; 3:11 The next four verses (4-7) address the recipients in the form of the seven churches (Rev. 1:11) and their seven spirits (cf. Rev. 1:4,20; 3:1; 4:5; 5:6). This section is marked by YHWH being characterized (Rev. 1:4) Jesus being characterized (Rev. 1:5,6b,7) believers being characterized (Rev. 1:6a) YHWH speaking (Rev. 1:8) Verses 1:9-3:22 are Jesus' last words to His Church(es). In Rev. 1:9-20 and at the beginning of the address to each of the seven Churches, Jesus is characterized by the OT titles and descriptions used for YHWH.
Apocalipse 1
| Home | New Testament Studies | Revelation Table of Contents | Previous Section | Next Section | CONTEXTUAL INSIGHTS TO REVELATION 1:1-3:22 Rev. 1:1-3 forms an introduction to the entire book (i.e., a similar way to the introductions to the NT letters). The first three verses introduce the author, the recipients, the time, the genre, and a blessing. The originator of the book is the Eternal, the Creator, the only God (vv. 1,2). The communicator of the message is the glorified, ascended Christ (vv. 1,2). The one delivering the message to John was Jesus' angel (v. 2; 22:16). The recipients of the message were Jesus' bond servants (i.e., believers, v. 1). The one who will write it was "the bond-servant" John (mentioned in the third person, vv. 1,2; the first person starts in v. 4). The message is communicated in signs and visions given by Jesus' angel and interpreted by angelic mediation. Revelation is called a "prophecy" (Rev. 1:3; 22:7,10,18,19)). The first three chapters are very similar to the normal style for letters of the first century. The blessing is for those who hear its reading and obey its exhortation to faithfulness amidst persecution. The specific time element is the things which must shortly take place, vv. 1,19 "for the time is near," v. 3; 3:11 The next four verses (4-7) address the recipients in the form of the seven churches (Rev. 1:11) and their seven spirits (cf. Rev. 1:4,20; 3:1; 4:5; 5:6). This section is marked by YHWH being characterized (Rev. 1:4) Jesus being characterized (Rev. 1:5,6b,7) believers being characterized (Rev. 1:6a) YHWH speaking (Rev. 1:8) Verses 1:9-3:22 are Jesus' last words to His Church(es). In Rev. 1:9-20 and at the beginning of the address to each of the seven Churches, Jesus is characterized by the OT titles and descriptions used for YHWH.
Apocalipse 1:1-3
1:1 "The Revelation" This Greek term apocalypsis is found only here in the book. It came from two Greek terms ("from" and "to cover") which meant "from a hiding place" or "to reveal or unveil something." It was used in several senses (BAGD p. 92). the revelation of truth – Luke 2:32; Rom. 16:25; 1 Cor. 14:6,26; Gal. 1:12; Eph. 1:17 a secret made known – Eph. 2:11-3:13 a revelation by vision/dream – 2 Cor. 12:1,7; Gal. 2:2 secrets related to the end-times – Luke 17:30; 1 Cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7,13; 4:13; 5:1 In this book it means truth from God through Jesus Christ mediated by visions and angelic interpretation. It focuses on the current evil situation and the coming victory of righteousness through God's supernatural intervening. God will set things straight! Special Topic: Ways of Revelation ▣ "of Jesus Christ" This is either an OBJECTIVE GENITIVE relating the message about Jesus Christ (cf. Gal. 1:12), or SUBJECTIVE GENITIVE, relating the message given by Jesus Christ. In this context option #2 is best. ▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH." It was the name designated by God through an angel of the Lord (cf. Matt. 1:21). Special Topic: Names for Deity, D ▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). Special Topic: Anointing in the Bible Special Topic: Messiah ▣ "which God gave Him" Jesus neither taught nor did anything without revelation or permission from the Father (cf. John 3:11-13, 31-36; 4:34; 5:19-23,30; 6:38; 7:16; 8:26,28-29,40; 12:49-50; 14:10,24; 15:15). Theologically this is characteristic of John's writings. ▣ "to show to His bond-servants, the things which must soon take place" His bond-servants refer to believers in John's day. Notice how this opening paragraph is mirrored in Rev. 22:6-21. This was a literary technique (i.e., inclusio) of the first century. NASB, NKJV, Peshitta "the things which must shortly take place" NRSV, REB "what must soon take place" "what must happen very soon" "what is now to take place very soon" The time element (note Rev. 1;1,3; 2:16; 3:10; 22:6,7,10,12,20) is very important for interpretation of the whole book because it specifically states that John's message had a relevance for his day (i.e., historical setting) as well as the future (application). The term "must" (dei) meant "that which is binding, which is morally necessary, which is proper, or inevitable" (cf. Rev. 22:6). It is surprising to me how so many interpreters who claim to take the Bible literally, try so hard to reinterpret this time element (and many others in the book), only because it does not fit their interpretive scheme! This book would have little meaning to John's readers if they knew it contained a 2,000 year gap! Special Topic: Soon Return ▣ "communicated it" This is literally "signified" (semainō) (cf. NKJV). "Signs" are one of the literary structures that John uses to communicate his message in his Gospel (semeion, cf. John 12:33; 18:32; 21:19). This term may have an OT link to the OT prophets (cf. Isa. 7:11,14; 8:18; 19:20; 20:3; 37:30; 38:7,22; 55:13; 66:19; Jer. 10:2; 32:20-21; 44:29 and Ezek. 4:3; 14:8; 20:12,20). The fact that this book is called "a revelation" through "signs" and "prophecy" gives us a clue to the literary genre of this book. The modern literary term "apocalyptic" used to describe a genre was unknown to John. Special Topic: Sign Special Topic: Apocalyptic Literature ▣ "by His angel" Notice this spiritual being is called "His angel," referring to Jesus. This is an indirect way of asserting Jesus' Deity. The term "angel," in both Hebrew and Greek, can mean "angel" or "messenger." Angelic messaging and interpretation are characteristic of apocalyptic literature. Daniel Zechariah 1 Enoch ▣ "to His bond-servant" The title has several usages in the book. In this introductory verse, the SINGULAR of this phrase refers to the book's Apostolic author (v. 1d). Other places in the book the PLURAL is used of God's prophets/messengers/preachers (cf. Rev. 10:7; 11:18; 22:6). However, in other places in the book the title is used of all believers (cf. Rev. 1:1b; 7:3; 19:2,5; 22:3), which implies all believers should be witnesses (cf. Matt. 28:18-20; Col. 4:6; 2 Tim. 2:24-25; 1 Pet. 3:15). Jesus is the model to follow (cf. Rev. 1:5; 3:14; John 20:21)! Many will be killed, as Jesus was (cf. Rev. 6:9; 12:17; 17:6; 18:24; 20:4). Remember the theme of the book is be faithful unto death! I (Jesus) have overcome! Special Topic: My Servant ▣ "John" Unlike most apocalyptic authors, John identified himself and structured the opening of his prophetic witness in the form of seven letters (chapters 2-3). Some have denied John the Apostle's authorship of the book of the Revelation because he is anonymous in his other writings (he calls himself "the beloved disciple" in his Gospel and "elder" in 2 and 3 John), but names himself in Rev. 1:4, 9; 22:8. The very fact that the author is addressed only by his first name (common among Jews) shows he was a well known person to the early church. See Introduction to Revelation, "Authorship." 1:2 "testified to the word of God" Again one wonders if this is an indirect literary way of identifying "the word of God" with "Jesus Christ." The message John received was by sight, not words alone. John received the message through visions and angelic interpretation! ▣ "the testimony of Jesus Christ" Like Rev. 1:1, this can be either an OBJECTIVE, the testimony about Jesus, or SUBJECTIVE GENITIVE, the testimony given by Jesus. Sometimes in John's writings there is purposeful ambiguity (double entendre) which combines both connotations. 1:3 "Blessed" This is the first of seven blessings in this book (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14; remember, apocalyptic literature is highly structured). The fact that those who read it were blessed shows not only its inspired nature but also its relevance to the people of that day and every day. Special Topic: Symbolic Numbers in Scripture ▣ "he who reads" The NRSV adds "aloud," implying a public reading (cf. 1 Tim. 4:13). Congregational reading of the Scripture was done originally by specially trained members of the Church as in the synagogue (cantor). The Church adopted the worship forms of the early synagogue (cf. Luke 4:16; Acts 13:15; Col. 4:16; 1 Thess. 5:27). We have a historical confirmation of the public reading of Scripture from Justin Martyr, A.D. 167, who mentioned that the Church read a portion from the Gospels and a portion from the Prophets every Sunday. ▣ "who hear. . . and heed it" This hearing and doing (both PRESENT ACTIVE PARTICIPLES) are the essence of the Hebrew term "Shema" (cf. Deut. 5:1; 6:4-6; 9:1; 20:3; 27:9-10; Luke 11:28). Notice the conditional nature of the blessing. Those who hear must respond. This "if. . .then" covenantal pattern is both OT and NT. Blessing is connected not only to knowledge but also to lifestyle. Special Topic: Shema Special Topic: Keep Special Topic: Covenant ▣ of this prophecy" This term addresses both the divine content of this book and the literary genre. This book is a combination of a letter (chapters 2-3), an apocalyptic presentation (seals, trumpets, bowls), and a prophecy (cf. Rev. 1:3; 22:7,10,18,19). It is important to remember that "prophecy" had two connotations: to address the current hearers with God's message to show how current faith effected future events It is both proclamation and prediction. Special Topic: Prophecy (OT) ▣ "for the time is near" This again shows the relevancy of the prophecy to its own day (cf. Rev. 1:1,3; 2:16; 3:10; 22:6,7,10,12,20; another example is in Rom. 16:20). Hermeneutics must start with the expressed intent of the original authors. It then moves to "how would the first readers have understood it"! Special Topic: Soon Return
Apocalipse 1:1-3
1:1 "The Revelation" This Greek term apocalypsis is found only here in the book. It came from two Greek terms ("from" and "to cover") which meant "from a hiding place" or "to reveal or unveil something." It was used in several senses (BAGD p. 92). the revelation of truth – Luke 2:32; Rom. 16:25; 1 Cor. 14:6,26; Gal. 1:12; Eph. 1:17 a secret made known – Eph. 2:11-3:13 a revelation by vision/dream – 2 Cor. 12:1,7; Gal. 2:2 secrets related to the end-times – Luke 17:30; 1 Cor. 1:7; 2 Thess. 1:7; 1 Pet. 1:7,13; 4:13; 5:1 In this book it means truth from God through Jesus Christ mediated by visions and angelic interpretation. It focuses on the current evil situation and the coming victory of righteousness through God's supernatural intervening. God will set things straight! Special Topic: Ways of Revelation ▣ "of Jesus Christ" This is either an OBJECTIVE GENITIVE relating the message about Jesus Christ (cf. Gal. 1:12), or SUBJECTIVE GENITIVE, relating the message given by Jesus Christ. ▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH." It was the name designated by God through an angel of the Lord (cf. Matt. 1:21). Special Topic: Names for Deity, D ▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). Special Topic: Anointing in the Bible Special Topic: Messiah ▣ "which God gave Him" Jesus neither taught nor did anything without revelation or permission from the Father (cf. John 3:11-13, 31-36; 4:34; 5:19-23,30; 6:38; 7:16; 8:26,28-29,40; 12:49-50; 14:10,24; 15:15). Theologically this is characteristic of John's writings. ▣ "to show to His bond-servants, the things which must soon take place" His bond-servants refer to believers in John's day. Notice how this opening paragraph is mirrored in Rev. 22:6-21. This was a literary technique (i.e., inclusio) of the first century. NASB, NKJV, Peshitta "the things which must shortly take place" NRSV, REB "what must soon take place" "what must happen very soon" "what is now to take place very soon" The time element (note Rev. 1;1,3; 2:16; 3:10; 22:6,7,10,12,20) is very important for interpretation of the whole book because it specifically states that John's message had a relevance for his day (i.e., historical setting) as well as the future (application). The term "must" (dei) meant "that which is binding, which is morally necessary, which is proper, or inevitable" (cf. Rev. 22:6). It is surprising to me how so many interpreters who claim to take the Bible literally, try so hard to reinterpret this time element (and many others in the book), only because it does not fit their interpretive scheme! This book would have little meaning to John's readers if they knew it contained a 2,000 year gap! See Gary DeMar, Last Days Madness, pp. 381-397. Special Topic: Soon Return ▣ "communicated it" This is literally "signified" (semainō) (cf. NKJV). "Signs" are one of the literary structures that John uses to communicate his message in his Gospel (semeion, cf. John 12:33; 18:32; 21:19). This term may have an OT link to the OT prophets (cf. Isa. 7:11,14; 8:18; 19:20; 20:3; 37:30; 38:7,22; 55:13; 66:19; Jer. 10:2; 32:20-21; 44:29 and Ezek. 4:3; 14:8; 20:12,20). The fact that this book is called "a revelation" through "signs" (i.e., symbolic acts) and "prophecy" (i.e., OT allusions) gives us a clue to the literary genre of this book (see Fee and Stuart, How To Read the Bible For All Its Worth, pp 249-264). The modern literary term "apocalyptic" used by modern scholars to describe a genre was unknown to John. Special Topic: Sign Special Topic: Prophecy (OT) Special Topic: Apocalyptic Literature ▣ "by His angel" Notice this spiritual being is called "His angel," referring to Jesus' angel. This is an indirect way of asserting Jesus' Deity. The term "angel," in both Hebrew and Greek, can mean "angel" or "messenger." Angelic messaging and interpretation are characteristic of apocalyptic literature. Daniel Zechariah 1 Enoch Special Topic: Angels in the Bible ▣ "to His bond-servant" The title has several usages in the book. In this introductory verse, the SINGULAR of this phrase refers to the book's Apostolic author (v. 1d). Other places in the book the PLURAL is used of God's prophets/messengers/preachers (cf. Rev. 10:7; 11:18; 22:6). However, in other places in the book the title is used of all believers (cf. Rev. 1:1b; 7:3; 19:2,5; 22:3), which implies all believers should be witnesses (cf. Matt. 28:18-20; Col. 4:6; 2 Tim. 2:24-25; 1 Pet. 3:15). Jesus is the model to follow (cf. Rev. 1:5; 3:14; John 20:21)! Many will be killed, as Jesus was (cf. Rev. 6:9; 12:17; 17:6; 18:24; 20:4). Remember the theme of the book is be faithful unto death! I (Jesus) have overcome! Special Topic: My Servant ▣ "John" Unlike most apocalyptic authors, John identified himself and structured the opening of his prophetic witness in the form of seven letters (chapters 2-3). Some have denied John the Apostle's authorship of the book of the Revelation because he is anonymous in his other writings (he calls himself "the beloved disciple" in his Gospel and "elder" in 2 and 3 John), but names himself in Rev. 1:4, 9; 22:8. The very fact that the author is addressed only by his first name (common among Jews) shows he was a well known person to the early church. See Introduction to Revelation, "Authorship." 1:2 "testified to the word of God" Again one wonders if this is an indirect literary way of identifying "the word of God" with "Jesus Christ" (the Logos of John 1:1). The message John received was by sight, not words alone. John received the message through visions and angelic interpretation! Special Topic: Ways of Revelation ▣ "the testimony of Jesus Christ" Like Rev. 1:1, this can be either an OBJECTIVE, the testimony about Jesus, or SUBJECTIVE GENITIVE, the testimony given by Jesus. Sometimes in John's writings there is purposeful ambiguity (double entendre) which combines both connotations. 1:3 "Blessed" This is the first of seven blessings in this book (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14; remember, apocalyptic literature is highly structured). The fact that those who read it were blessed shows not only its inspired nature but also its relevance to the people of that day and every day. Special Topic: Symbolic Numbers in Scripture ▣ "he who reads" The NRSV adds "aloud," implying a public reading (cf. 1 Tim. 4:13). Congregational reading of the Scripture was done originally by specially trained members of the Church as in the synagogue (cantor). The Church adopted the worship forms of the early synagogue (cf. Luke 4:16; Acts 13:15; Col. 4:16; 1 Thess. 5:27). We have a historical confirmation of the public reading of Scripture from Justin Martyr, A.D. 167, who mentioned that the Church read a portion from the Gospels and a portion from the Prophets every Sunday. See "Opening Statement" in Introduction, E. ▣ "who hear. . . and heed it" This hearing and doing (both PRESENT ACTIVE PARTICIPLES) are the essence of the Hebrew term "Shema" (cf. Deut. 5:1; 6:4-6; 9:1; 20:3; 27:9-10; Luke 11:28). Notice the conditional nature of the blessing. Those who hear must respond. This "if. . .then" covenantal pattern is both OT and NT. Blessing is connected not only to knowledge but also to lifestyle. Special Topic: Shema Special Topic: Keep Special Topic: Covenant ▣ of this prophecy" This term addresses both the divine content of this book and the literary genre. This book is a combination of a letter (chapters 2-3), an apocalyptic presentation (seals, trumpets, bowls), and a prophecy (cf. Rev. 1:3; 22:7,10,18,19). It is important to remember that "prophecy" had two connotations: to address the current hearers with God's message to show how current faith effected future events It is both proclamation and prediction. Special Topic: Prophecy (OT) ▣ "for the time is near" This is the Greek term kairos (cf. Rev. 11:18; 12:12,14). This and similar time markers show the relevancy of the prophecy to its own day (i.e., Preterism; cf. Rev. 1:1,3; 2:16; 3:10; 22:6,7,10,12,20; another example is in Rom. 16:20). Hermeneutics must start with the expressed intent of the original authors. It then moves to "how would the first readers have understood it"! Special Topic: Temporal Time Markers in the Olivet Discourse Special Topic: Soon Return "Bible Interpretation Seminar"
Apocalipse 1:4-7
1:4 "to the seven churches" Exactly why only seven churches were addressed is uncertain. There are several theories: some have asserted that these were the churches that John had a special ministering relationship with others have asserted that they form a postal route in the Roman Province of Asia the number seven had great significance to the Jews, especially in inter-biblical apocalyptic literature It was the number of perfection from its use of the days in Genesis 1. Therefore, it was probably used in both a literal sense ‒ John did write to seven churches which formed a Roman postal route in Asia Minor symbolically as a way of referring to all churches of all days Special Topic: Symbolic Numbers in Scripture Special Topic: Church (ekklēsia) ▣ "in Asia" This refers to the western end of the modern country of Turkey, which was, in large part, the old country of Phrygia, which became the Roman province of "Asia Minor." ▣ "Grace to you and peace" This was a traditional form of greeting which is seen so often in Paul's writings. Many assert that the Christians changed the traditional Greek literary greeting from "charein" (cf. James 1:1) to the similar sounding Christian greeting of charis, which meant "grace." "Peace" may have referred to the Hebrew term shalom, thereby combining the Greek and Hebrew greetings so as to relate to both groups in the churches. However, this is simply speculation. As a point of theology, I would say "grace" must always precede "peace"! ▣ "from Him who is and who was and who is to come" This is obviously a title for the unchanging Covenant God (cf. Ps. 102:7; Mal. 3:6; James1:17). Its grammatical form is awkward in Greek but may reflect an Aramaic background. The literal phrase is "from the One who is, from the One who was, and the One coming" (cf. Rev. 4:8). This phrase reflects the OT covenant title "I Am" (YHWH, cf. Exod. 3:14). This phrase is used for God the Father in Rev. 1:4 and 8 Jesus Christ in Rev. 1:17 and 18 (cf. Heb. 13:8) The purposeful transfer of titles from YHWH to Jesus was one way the NT authors asserted the Deity of Jesus. This threefold phrase of God as past, present, and future is modified in Rev. 11:17 (i.e., trumpets) and 16:5 (i.e., bowls), which is the Second Coming at the end of the trumpets, to just the present and past only because the future has dawned. Special Topic: Names for Deity, D. ▣ "and from the seven Spirits who are before His throne" There are several interpretive options. See Special Topic: Seven Spirits In Revelation 1:5 "and from Jesus Christ, the faithful witness" This is the first of three phrases which describe Jesus the Messiah. These opening verses are paralleled in Rev. 20:6-21. "Faithful" had an OT connotation of one who is loyal, true, and dependable (cf. Isa. 55:3-5). As God's written Word (the Bible) is trustworthy, so is His ultimate revelation, the Living Word, Jesus (cf. Rev. 3:14). The gospel is a message to be believed, a person to be received, and a life emulating that person to be lived. The Greek phrase, "the faithful witness," can mean "My witness, My faithful One" – as two phrases, see Rev. 2:13 (with the addition of the PERSONAL PRONOUN) "the faithful and true Witness," see Rev. 3:14 (with the addition of "and true") Special Topic: Believe, Trust, Faith and Faithfulness in the OT ▣ "the firstborn of the dead" This description is also found in Paul's writings (cf. 1 Cor. 15:20,23; Col. 1:18) and, therefore, may have been common imagery of Jesus' resurrection a way to insure believers of their resurrection also a part of early liturgy or catechism (combining the emphases on Col. 1:15 and 1:18). He is not just first in time but first in primacy and preeminence! possibly it is another OT allusion (cf. Ps. 2:7; 72:11; 89:27) Special Topic: Firstborn Special Topic: Son of God ▣ "and the ruler of the kings of the earth" This phrase, like the previous one, is an allusion to Ps. 89:27 (cf. Ps. 72:11), which speaks of Jesus as the promised Messiah. It also reflects John's reaction to the emperor worship of the eastern provinces of the Roman Empire the use of the royal Mesopotamian phrase "King of kings" (cf. Rev. 11:15; 17:14; 19:16) Special Topic: Old Testament Titles of the Special Coming One ▣ "To Him who loves us" This is a PRESENT ACTIVE PARTICIPLE, meaning "Jesus continues to love us." This affirmation is very important in light of the weaknesses and failures of five of the seven churches (cf. chapters 2-3). ▣ "and released us from our sins" This is an AORIST ACTIVE PARTICIPLE. The Vulgate and Coptic versions, as well as some minuscule Greek manuscripts, and the King James Version have the VERB "washed" (louō) which was pronounced exactly like the word "released" (luō). The ancient scribes produced texts of the NT by one person reading the text aloud while others wrote it down. The term "released" (with additions) appears in the ancient Greek manuscripts P 18 , א * (with PREPOSITION), אi 2 , A, and C while "washed" is found only in later uncial manuscripts, P (sixth century) and 046, as well as in several later minuscule (running Greek script) manuscripts. Hence, "released" or "freed" is the preferred reading. It seems to allude to Isa. 40:2 in the LXX. The UBS 4 gives "released" an A rating, meaning "certain." Special Topic: Textual Criticism ▣ "by His blood" This is an obvious allusion to the sacrificial (cf. Leviticus 1-7), vicarious atonement of Jesus Christ (cf. Isa. 52:13-53:12; Rev. 5:9; 7:14; 12:11; Mark 10:45; 2 Cor 5:21). "By His blood" is a recurrent gospel truth (cf. Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; 1 Pet. 1:18-19). Somehow in the mystery of God, His justice and mercy for all fallen humans met in the substitutionary death of Jesus (cf. Heb. 9:11-28). Special Topic: The Kerygma of the Early Church Special Topic: Propitiation 1:6 "He has made us" This is an AORIST ACTIVE INDICATIVE. As Jesus has released us from our sins (Rev. 1:5), He has also made us a kingdom of priests to represent Him! "a kingdom of priests to His God" "kings and priests to His God" "a kingdom, priests serving His God" TEV, NJB "a kingdom of priests to serve His God" "a royal house to serve as priests of his God" "a spiritual Kingdom to God" This is an allusion to the OT terms used of Israel in Exod. 19:6 and Isa. 61:6, where the nation was considered to be a kingdom of priests (note the parallel in Rev. 5:10). God chose Abraham to choose Israel to choose a lost world (cf. Gen. 3:15; 12:3; see Special Topic: YHWH's Eternal Redemptive Plan). Israel was meant to be a nation of witnesses (i.e., priests) but they failed in this assigned evangelistic task (cf. Ezek. 36:22-38). Therefore, God chose the Church to reach the world (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). The very same phrases which were used for Israel are now used for the Church (cf. Gal. 3:29; 6:16; Phil 3:3; 1 Pet. 2:5,9; Rev. 1:6; 5:10; 20:6). It is important to notice the corporate, biblical emphasis of "the priesthood of believers." Western Christianity has over-emphasized the place and role of the individual and under-emphasized biblical corporality. The NT imagery of the Body of Christ (cf. 1 Corinthians 12) is similar imagery. The OT title was never meant as an excuse for believers to assert their individual freedoms. This emphasis developed from the historical struggle between Martin Luther and the Catholic Church of his day. The focus of this context is evangelism (cf. Rev. 1:7), involving every believer, attempting to reach every lost and needy human made in God's image for whom Christ died (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9; 1 John 2:2; 4:14). ▣ "to His God and Father" This phrase may seem to depreciate the full Deity of the Son, but it is really a way of asserting Jesus' subordination while incarnated here on earth (i.e., John 20:17). The same phrase is used by Paul in Rom. 15:6; 2 Cor. 1:3; Eph. 1:3. The sense of equality can be seen in transfer of titles and descriptions of Revelation 1 Rev. 3:21; 14:1 Special Topic: The Trinity Special Topic: The Fatherhood of God ▣ "to Him be the glory and the dominion" This is the first and shortest of the seven doxologies. Remember, Apocalyptic Literature is highly structured and always written, not spoken, like the OT prophets. 1:6 ‒ "to Him be the glory and the dominion forever and ever. Amen" 4:9 ‒ (whole verse) spoken by the Living Creatures 4:11 ‒ (whole verse) spoken by the 24 elders 5:12 ‒ (whole verse) spoken by all angelic creatures who surround the throne 5:13 ‒ (whole verse) spoken by things created 7:12 ‒ (whole verse) spoken by all angelic creatures around the throne 19:1 ‒ "Hallelujah! Salvation and glory and power belong to our God" ‒ loud voice of a great multitude Notice the eternal elements of praise. glory ‒ Rev. 1:6; 4:9,11; 5:12,13; 7:12; 19:1 dominion ‒ Rev. 1:6; 5:13 honor ‒ Rev. 4:9,11; 5:12,13; 7:12 thanks ‒ Rev. 4:9; 7:12 power ‒ Rev. 4:11; 5:12; 7:12; 19:1 riches ‒ Rev. 5:12 wisdom ‒ Rev. 5:12; 7:12 might ‒ Rev. 5:12; 7:12 blessing ‒ Rev. 5:12,13; 7:12 salvation ‒ Rev. 19:1 The term "glory" is an OT commercial term (using scales for purchases) that meant "to be heavy"; that which was heavy (e.g., gold) was valuable. The term came to be used of God's brightness, majesty, holiness, from the Shekinah Cloud of Glory in Exodus. Glory was often ascribed to God the Father in the NT (cf. Rom. 11:36; 16:27; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; 1 Pet. 4:11; 5:11; 2 Pet. 3:18; Jude 25; Rev. 1:6; 5:13; 7:12). The term "dominion" addressed to God the Father, is similar theologically to the subordination of the Son (cf. John 17). Jesus is the Father's agent in all things, but the goal is the ultimate glorification of the Father (cf. 1 Cor. 15:27-28). Special Topic: Glory (kabod, OT) Special Topic: Glory (doxa, NT) Special Topic: Shekinah ▣ "forever and ever" This is literally "into the ages of the ages." This double use of aiōnos, SINGULAR then PLURAL, is common in Revelation (cf. Rev. 1:18; 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5). It is surprising that early Greek witnesses omitted the second one (MSS P 18 , A, P). UBS 4 cannot decide which reading is original. Special Topic: Forever (Greek Idiom) Special Topic: Forever ('olam) ▣ "Amen" This is a form of the OT Hebrew term for "faith" (cf. Hab. 2:4). Its original etymology was "to be firm or sure." However, the connotation changed to that which is to be affirmed (cf. 2 Cor. 1:20). It was used metaphorically of someone who was faithful, loyal, steadfast, trustworthy (a title for Jesus in Rev. 3:14, cf. 2 Cor. 1:20). Special Topic: Amen 1:7 "Behold, He is coming with the clouds" The NASB displays this verse in all capitals which denotes an OT quote, but there are no direct quotes from the OT in the Revelation. This verse is a combination allusion to Dan. 7:13 and Zech. 12:10, but with additions. This verse may have been an exclamation by the angel of Rev. 1:1. It is an obvious reference to Jesus' judgment of the seven churches (Revelation 2-3). The term "coming" is used in the Bible in several senses. YHWH coming in judgment (temporal; cf. Isa. 19:1; Matt. 10:23; Rev. 2:5) Jesus coming in judgment (temporal on Jerusalem and the temple, cf. Matt. 24:1-3 and the parallels) at the climax of the Age (eschatological, Matt. 25:31-46; Rev. 20:11-15; 2 Cor. 5:10; 1 Thess. 4:13-18; Revelation 21-22) Special Topic: Coming On the Clouds Special Topic: The Second Coming ▣ "and every eye will see Him, even those who pierced Him, and all the tribes of the earth will mourn over Him" This is an allusion to Zech. 12:10,12 (cf. John 19:37). This is a good example of how John reworks OT texts to fit his Roman situation (a Jewish type of reinterpretation called pesher). The text of Zechariah is a springboard to John's new application. In Zechariah the text refers to the inhabitants of Jerusalem who grieve over "one pierced," but here John used it of the Romans and Jewish leaders who crucified Christ (cf. Matt. 16:28; 24:34; 26:64; John 19:37). The PRONOUN "they" in the Masoretic Hebrew text is changed to "all the tribes of the earth" (cf. Matt. 24:30, this phrase is not from the Septuagint). The anti-Semitic flavor of John's writings have often been noted by commentators (it is also documented by other NT authors). Judaism reaps what was sown! They rejected God's Messiah; God brought total judgment on Mosaic worship by the destruction of the temple. A good summary of John's mentionings of the Jewish leaders' and people's attitude is summarized in Kenneth Gentry's Before Jerusalem Fell, pp. 123-124. the Jews sought Jesus' death (John 7:30,44; 8:59; 10:31,39; 11:53; Matt. 12:18; 26:4; 27:1) chief priests paid Judas to betray Jesus (Matt. 26:14-15) the Sanhedrin assembled lying witnesses in Jesus' night trial (Matt. 26:59-68) the leaders turned Jesus over to Pilate (Matt. 27:2,11; Acts 3:13) brought a curse on themselves and their children in order to convict Him (Matt. 27:24-26) Jewish leadership and crowd forced Pilate to condemn Him and release Barabbas (John 18:38b-40; 19:6,12,15; Acts 2:22-23,36; 3:13-15; 5:30; 7:52) notice Jesus' comment to Pilate in John 19:11 to the women of Jerusalem in Luke 23:28-31 The phrase "tribes of the earth" can be understood as "the Jewish tribes of the land of Palestine." This context is referring to Jesus "coming" for judgment by means of the Roman army, who put down the Jewish rebellion of A.D. 66-70 by totally destroying Jerusalem and the temple! (Note Matt. 26:57-68). The Greek term gē and the Hebrew erets both have a wide semantic usage. the whole earth a limited use of a land a field This context, as well as Arndt and Gingrich, p. 156, and Thayer's Lexicon, p. 114-115, understsnd this context to refer to Palestine. Therefore, this text refers to Jewish tribes, as the allusion to Zech. 12:10 does. Special Topic: Land, Country, Earth (OT) Special Topic: The Jews ▣ "So it is to be. Amen." This is the Greek word for affirmation (nai) and the Hebrew word for affirmation (amen) placed side by side for emphasis (cf. Rev. 22:20).
Apocalipse 1:4-7
1:4 "to the seven churches" Exactly why only seven churches were addressed is uncertain. There are several theories: some have asserted that these were the churches that John had a special ministering relationship with others have asserted that they form a postal route in the Roman Province of Asia, which became the center of Christianity after the fall of Jerusalem the number seven had great significance to the Jews, especially in inter-biblical apocalyptic literature. It was the number of perfection from its use of the days in Genesis 1. symbolically as a way of referring to all churches of all days (see note at Rev. 2:7; Idealism) Special Topic: Symbolic Numbers in Scripture Special Topic: Church (ekklēsia) ▣ "in Asia" This refers to the western end of the modern country of Turkey, which was, in large part, the old country of Phrygia, which became the Roman province of "Asia Minor." ▣ "Grace to you and peace" This was a traditional form of greeting which is seen so often in Paul's writings. Many assert that the Christians changed the traditional Greek literary greeting from "charein" (cf. James 1:1) to the similar sounding Christian greeting of charis, which meant "grace." "Peace" may have referred to the Hebrew term shalom, thereby combining the Greek and Hebrew greetings so as to relate to both groups in the churches. These churches seem to represent early churches with a large percentage of believing Jews. However, this is simply speculation. As a point of theology, I would say "grace" must always precede "peace"! Special Topic: "Grace, Mercy, Peace" in Paul ▣ "from Him who is and who was and who is to come" This is obviously a title for the unchanging Covenant God (cf. Mal. 3:6; Heb. 13:8; James1:17) and eternal God of creation (i.e., "the I am" of Exod. 3:14). Its grammatical form is awkward in Greek but may reflect an Aramaic background. The literal phrase is "from the One who is, from the One who was, and the One coming." Here it is used for God the Father in Rev. 1:4,8; 4:8. This threefold descriptive phrase of God as past, present, and future is modified in Rev. 11:17 (i.e., trumpets) and 16:5 (i.e., bowls), which is the divine, temporal judgment coming at the end of the trumpets, to just the present and past only because the eternal God has acted through His Messiah to inaugurate the eternal Kingdom of Dan. 7:13-14. Special Topic: Names for Deity, D. Special Topic: Second Coming Special Topic: Coming On the Clouds ▣ "and from the seven Spirits who are before His throne" There are several interpretive options. See Special Topic: Seven Spirits In Revelation The term "throne" is used 46 times in the book of Revelation. This is ANE royal imagery to denote Deity's presence. YHWH does not have a body. He is Spirit. Special Topic: God Described As Human Special Topic: The Heavens and the Third Heaven 1:5 "and from Jesus Christ, the faithful witness" This is the first of three phrases which describe Jesus the Messiah. These opening verses are paralleled in Rev. 20:6-21. "Faithful" had an OT connotation of one who is loyal, true, and dependable (cf. Isa. 55:3-5). As God's written Word (the Bible) is trustworthy, so is His ultimate revelation, the Living Word, Jesus (cf. John 1:1-5,14; Matt. 5:17-19,21-48; Rev. 3:14). The gospel is a message to be believed, a person to be received, and a life emulating that person to be lived. The Greek phrase, "the faithful witness," can mean "My witness, My faithful One" – as two phrases, see Rev. 2:13 (with the addition of the PERSONAL PRONOUN) "the faithful and true Witness," see Rev. 3:14 (with the addition of "and true") Special Topic: The Gospel Special Topic: Believe, Trust, Faith and Faithfulness in the OT ▣ "the firstborn of the dead" This description is also found in Paul's writings (cf. 1 Cor. 15:20,23; Col. 1:18) and, therefore, may have been common imagery of Jesus' resurrection a way to insure believers of their resurrection also (i.e., 1 Corinthians 15) a part of early liturgy or catechism (combining the emphases of Col. 1:15 and 1:18). He is not just first in time but first in primacy and preeminence (cf. Acts 2:32-36)! possibly it is another OT allusion (cf. Ps. 2:7; 72:11; 89:27) As with so much of the imagery used in Revelation, it could have several possible origins and seversal possible allusions or meanings. The interpretive question is, "What would John's first century readers have understood?" Special Topic: Firstborn Special Topic: Son of God Special Topic: Resurrection ▣ "and the ruler of the kings of the earth" This phrase, like the previous one, is an allusion to Ps. 89:27 or Ps. 72:11, which speaks of Jesus as the promised Davidic Messianic King (i.e., Ps. 89:19-29). It also reflects John's reaction to the emperor worship of the eastern provinces of the Roman Empire the use of the royal Mesopotamian phrase "King of kings" (cf. Rev. 11:15; 17:14; 19:16) Jesus' rule is not future but now and forever (i.e., Dan. 7:14)! The eternal Kingdom was established at Jesus' first coming (cf. Matt. 12:28-29; Mark 3:27). Special Topic: Old Testament Titles of the Special Coming One ▣ "To Him who loves us" This is a PRESENT ACTIVE PARTICIPLE, meaning "Jesus continues to love us." This affirmation is very important in light of the weaknesses and failures of five of the seven churches (cf. chapters 2-3). Special Topic: Love (agapē) ▣ "and released us from our sins" This is an AORIST ACTIVE PARTICIPLE. The Vulgate and Coptic versions, as well as some minuscule Greek manuscripts, and the King James Version have the VERB "washed" (louō) which was pronounced exactly like the word "released" (luō). The ancient scribes produced texts of the NT by one person reading the text aloud while others wrote it down. The term "released" (with additions) appears in the ancient Greek manuscripts P 18 , א * (with PREPOSITION), אi 2 , A, and C while "washed" is found only in later uncial manuscripts, P (sixth century) and 046 (tenth century), as well as in several later minuscule (running Greek script) manuscripts. Hence, "released" or "freed" is the preferred reading. It seems to allude to Isa. 40:2 in the LXX. The UBS 4 gives "released" an A rating, meaning "certain." Special Topic: Textual Criticism ▣ "by His blood" This is an obvious allusion to the sacrificial, vicarious atonement of Jesus Christ (cf. Isa. 52:13-53:12; Rev. 5:9; 7:14; 12:11; Mark 10:45; 2 Cor 5:21). "By His blood" is a recurrent gospel truth (cf. Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; 1 Pet. 1:18-19). Somehow in the mystery of God, His justice and mercy for all fallen humans met in the substitutionary death of Jesus (cf. Heb. 9:11-28). The book of Revelation emphasizes God's desire that humans repent and believe in Jesus (cf. Rev. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17). Special Topic: The Kerygma of the Early Church Special Topic: Blood Special Topic: Propitiation Special Topic: Repentance (NT) Special Topic: "Believe" in John 1:6 "He has made us" This is an AORIST ACTIVE INDICATIVE. As Jesus has released us from our sins (Rev. 1:5), He has also made us a kingdom of priests to represent Him! "a kingdom of priests to His God" "kings and priests to His God" "a kingdom, priests serving His God" TEV, NJB "a kingdom of priests to serve His God" "a royal house to serve as priests of his God" "a spiritual Kingdom to God" This is an allusion to the OT terms used of Israel in Exod. 19:6 and Isa. 61:6, where the nation was considered to be a kingdom of priests (note the parallel in Rev. 5:10). God chose Abraham to choose Israel to choose a lost world (cf. Gen. 3:15; 12:3; see Special Topic: YHWH's Eternal Redemptive Plan). Israel was meant to be a nation of witnesses (i.e., priests) but they failed in this assigned evangelistic task (cf. Ezek. 36:22-38). Therefore, God chose the Church to reach the world (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). The very same phrases which were used for Israel are now used for the Church (cf. Gal. 3:29; 6:16; Phil 3:3; 1 Pet. 2:5,9; Rev. 1:6; 5:10; 20:6). It is important to notice the corporate, biblical emphasis of "the priesthood of believers." Western Christianity has over-emphasized the place and role of the individual and under-emphasized biblical corporality. The NT imagery of the Body of Christ (cf. 1 Corinthians 12) is similar imagery. The OT title was never meant as an excuse for believers to assert their individual freedoms. This emphasis developed from the historical struggle between Martin Luther and the Catholic Church of his day. The focus of this context is evangelism (cf. Rev. 1:7), involving every believer, attempting to reach every lost and needy human made in God's image for whom Christ died (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9; 1 John 2:2; 4:14). ▣ "to His God and Father" This phrase may seem to depreciate the full Deity of the Son, but it is really a way of asserting Jesus' subordination while incarnated here on earth (i.e., John 20:17; Rom. 1:3-4; Heb. 1:5; 5:5; quoting Ps. 2:7). The same phrase is used by Paul in Rom. 15:6; 2 Cor. 1:3; Eph. 1:3. The sense of equality can be seen in transfer of titles and descriptions of Revelation 1 Rev. 3:21; 14:1 This kind of statement was used in the Anti-Trinitarian debates of the early church, especially by Arius, who asserted that Jesus was the first (cf. Prov. 8) and highest creation of God, but not equal to God in essence. Special Topic: The Trinity Special Topic: The Fatherhood of God Special Topic: Adoptionism ▣ "to Him be the glory and the dominion" This is the first and shortest of the seven doxologies. Remember, Apocalyptic Literature is highly structured and always written, not spoken, like the OT prophets. 1:6 ‒ "to Him be the glory and the dominion forever and ever. Amen" 4:9 ‒ (whole verse) spoken by the Living Creatures 4:11 ‒ (whole verse) spoken by the 24 elders 5:12 ‒ (whole verse) spoken by all angelic creatures who surround the throne 5:13 ‒ (whole verse) spoken by things created 7:12 ‒ (whole verse) spoken by all angelic creatures around the throne 19:1 ‒ "Hallelujah! Salvation and glory and power belong to our God" ‒ loud voice of a great multitude Notice the eternal elements of praise. glory ‒ Rev. 1:6; 4:9,11; 5:12,13; 7:12; 19:1 dominion ‒ Rev. 1:6; 5:13 honor ‒ Rev. 4:9,11; 5:12,13; 7:12 thanks ‒ Rev. 4:9; 7:12 power ‒ Rev. 4:11; 5:12; 7:12; 19:1 riches ‒ Rev. 5:12 wisdom ‒ Rev. 5:12; 7:12 might ‒ Rev. 5:12; 7:12 blessing ‒ Rev. 5:12,13; 7:12 salvation ‒ Rev. 19:1 The term "glory" is an OT commercial term (using scales for purchases) that meant "to be heavy"; that which was heavy (e.g., gold) was valuable. The term came to be used of God's brightness, majesty, holiness, from the Shekinah Cloud of Glory in Exodus. Glory was often ascribed to God the Father in the NT (cf. Rom. 11:36; 16:27; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; 1 Pet. 4:11; 5:11; 2 Pet. 3:18; Jude 25; Rev. 1:6; 5:13; 7:12). The term "dominion" addressed to God the Father, is similar theologically to the subordination of the Son (cf. John 17). Jesus is the Father's agent in all things, but the goal is the ultimate glorification of the Father (cf. 1 Cor. 15:27-28). Special Topic: Glory (kabod, OT) Special Topic: Glory (doxa, NT) Special Topic: Shekinah ▣ "forever and ever" This is literally "into the ages of the ages." This double use of aiōnos, SINGULAR then PLURAL, is common in Revelation (cf. Rev. 1:18; 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5). It is surprising that early Greek witnesses omitted the second one (MSS P 18 , A, P). UBS 4 cannot decide which reading is original. Special Topic: Forever (Greek Idiom) Special Topic: Forever ('olam) ▣ "Amen" Obviously John breaks into a doxology praising Jesus (i.e., vv. 5-6). This is a form of the OT Hebrew term for "faith" (cf. Hab. 2:4). Its original etymology was "to be firm or sure." However, the connotation changed to that which is to be affirmed (cf. 2 Cor. 1:20). It was used metaphorically of someone who was faithful, loyal, steadfast, trustworthy (a title for Jesus in Rev. 3:14, cf. 2 Cor. 1:20). Special Topic: Amen 1:7 "Behold, He is coming with the clouds" The NASB displays this verse in all capitals which denotes an OT quote, but there are no direct quotes from the OT in the Revelation. This verse is a combination allusion to Dan. 7:13 and Zech. 12:10, but with additions. This verse may have been an exclamation by the angel of Rev. 1:1. It is an obvious reference to Jesus' soon-coming temporal judgment of the seven churches (Revelation 2-3). The term "coming" is used in the Bible in several senses. YHWH coming in judgment (temporal; see full list in Special Topic: The Second Coming, IV. A.) Jesus coming in judgment (temporal on Jerusalem and the temple, cf. Matt. 10:23; 24:1-3 and the parallels, Rev. 2:5 at the climax of the Age (eschatological, Rev. 20:11-15; 1 Cor. 15:20-28,50-58; 2 Cor. 5:10; 1 Thess. 4:13-18; 2 Pet. 3; Revelation 21-22) Special Topic: Coming On the Clouds ▣ "and every eye will see Him, even those who pierced Him, and all the tribes of the earth will mourn over Him" This is an allusion to Zech. 12:10,12 (also quoted in John 19:37 at Jesus' crucifixion). This is a good example of how John reworks OT texts to fit his Roman situation (a Jewish type of reinterpretation called pesher). The text of Zechariah is a springboard to John's new application. In Zechariah the text refers to the inhabitants of Jerusalem who grieve over "one pierced," but here John used it of the Romans and Jewish leaders who crucified Christ (cf. Matt. 20:18-19; 26:64; Luke 24:20;John 19:11; Acts 2:23; 3:13; 4:27; see full list in paragraph below). The PRONOUN "they" in the Masoretic Hebrew text is changed to "all the tribes of the earth" (cf. Matt. 24:30, this phrase is not from the Septuagint). The anti-Semitic flavor of John's writings have often been noted by commentators (it is also documented by other NT authors). Judaism reaps what was sown! They rejected God's Messiah (cf. Matt. 21:33-46; 23:29-36,37-39); God brought total judgment on their perversion of Mosaic worship by the destruction of the temple. A good summary of John's mentionings of the Jewish leaders' and people's attitude is summarized in Kenneth Gentry's Before Jerusalem Fell, pp. 123-124. the Jews sought Jesus' death (John 7:30,44; 8:59; 10:31,39; 11:53; Matt. 12:18; 26:4; 27:1) chief priests paid Judas to betray Jesus (Matt. 26:14-15) the Sanhedrin assembled lying witnesses in Jesus' night trial (Matt. 26:59-68) the leaders turned Jesus over to Pilate (Matt. 27:2,11; Acts 3:13) brought a curse on themselves and their children in order to convict Him (Matt. 27:24-26) Jewish leadership and crowd forced Pilate to condemn Him and release Barabbas (John 18:38b-40; 19:6,12,15; Acts 2:22-23,36; 3:13-15; 5:30; 7:52) notice Jesus' comment to Pilate in John 19:11 to the women of Jerusalem in Luke 23:28-31 The phrase "tribes of the earth" can be understood as "the Jewish tribes of the land of Palestine." This context is referring to Jesus "coming" for judgment by means of the Roman army, who put down the Jewish rebellion of A.D. 66-70 by totally destroying Jerusalem and the temple! (Note Matt. 26:57-68). The Greek term gē and the Hebrew erets both have a wide semantic usage. the whole earth (i.e., Gen. 1:1) a limited use of land, soil a field territory country the whole planet This context, as well as Arndt and Gingrich, p. 156, and Thayer's Lexicon, p. 114-115, understsnd this context to refer to Palestine. Therefore, this text refers to Jewish tribes, as the allusion to Zech. 12:10 does. Special Topic: Land, Country, Earth (OT) Special Topic: World Special Topic: The Jews ▣ "So it is to be. Amen." This is the Greek word for affirmation (nai) and the Hebrew word for affirmation (amen) placed side by side for emphasis (cf. Rev. 22:20).
Apocalipse 1:8
1:8 YHWH Himself speaks this verse, affirming the truth of the previous statements about Jesus. It combines four titles for Him with an allusion to a fifth and possibly a sixth title (see list below). Apparently, Rev. 1:8 was God adding His personal affirmation to the above affirmations about Jesus by the use of these magnificent names. "I Am," which is an allusion to the Covenant name YHWH (cf. Exod. 3:14; see Special Topic: Names for Deity, D.), a form of the VERB "to be." Jesus used this of Himself (cf. John 8:56-59). "Alpha and Omega" are the first and last letters of the Greek alphabet which assume that God is the beginning and the ending, the controller of history (cf. Isa. 44:6; Rev. 21:6); this title is also used of Jesus in Rev. 1:17 and 22:13 (see note at v. 17). "The Lord" is the modern way of translating YHWH (the title "Lord" [kurios] in the NT reflects this OT title; see Special Topic: Lord [adon and kurios). "God" in Gen. 2:4, YHWH, and Elohim are combined (the Lord God) as a name for Deity. El is the general name for god in the Near East, from the root "to be strong" (see Special Topic: Names for Deity, C. "The One who is the One who was, the One coming" is the phrase used earlier in Rev. 1:4, which speaks of the unchanging, ever-living God (cf. Ps. 102:27; Mal. 3:6; James1:17). This phrase is used of God the Father, YHWH, in Rev. 1:4 and 8 and of Jesus, God the Son, in Rev. 1:17,18 and 22:13 (cf. Heb. 13:8). "The Almighty" which was the OT term, "El-Shaddai," the patriarchal name for God (cf. Exod. 6:3; see Special Topic: Shaddai) "YHWH Sabaoth," from the LXX's "The Lord God Almighty. It is found often in this book (i.e., pantokratōr, cf. Rev. 4:8; 11:17; 15:3; 16:7,14; 19:6,11; 21:22), but only once in the other NT books (i.e., 2 Cor. 6:18). One early Greek manuscript, aleph (א * ), and several later manuscripts add the phrase "the beginning and the end" after "the Alpha and the Omega." Scribes inserted it from Rev. 21:6, but it is probably not an original part of the inspired original Greek text. The UBS 4 rates its exclusion as an "A" rating, meaning "certain."
Apocalipse 1:8
1:8 YHWH Himself speaks this verse, affirming the truth of the previous statements about Jesus. It combines four titles for Him with an allusion to a fifth and possibly a sixth title (see list below). Apparently, Rev. 1:8 was God adding His personal affirmation to the above affirmations about Jesus by the use of these magnificent names. "I Am," which is an allusion to the Covenant name YHWH (cf. Exod. 3:14; see Special Topic: Names for Deity, D.), a form of the VERB "to be." Jesus used this of Himself (cf. John 8:56-59). "Alpha and Omega" are the first and last letters of the Greek alphabet which assume that God is the beginning and the ending, the controller of history (cf. Isa. 44:6; Rev. 21:6); this title is also used of Jesus in Rev. 1:17 and 22:13 (see note at v. 17). One early uncial Greek manuscript, aleph (א * ), and several later manuscripts add the phrase "the beginning and the end" after "the Alpha and the Omega." Scribes inserted it from Rev. 21:6, but it is probably not an original part of the inspired original Greek text. The UBS 4 rates its exclusion as an "A" rating, meaning "certain." "The Lord" is the modern way of translating YHWH (the title "Lord" [kurios] in the NT reflects this OT title; see Special Topic: Lord [adon and kurios]). "God" in Gen. 2:4, YHWH, and Elohim are combined (the Lord God; Gen. 2:7) as a name for Deity. El is the general name for god in the Near East, from the root "to be strong" (see Special Topic: Names for Deity, C. "The One who is, the One who was, the One coming" is the phrase used earlier in Rev. 1:4, which speaks of the unchanging, ever-living God (cf. Exod. 3:14; Ps. 102:27; Mal. 3:6; James1:17). This phrase is used of God the Father, YHWH, in Rev. 1:4 and here in v. 8. "The Almighty" which reflects the OT term, "El-Shaddai," the patriarchal name for God (cf. Exod. 6:3; see Special Topic: Shaddai) "YHWH Sabaoth," from the LXX's "The Lord God Almighty," or "Ruler of all." It is found often in this book referring to YHWH (i.e., pantokratōr, cf. Rev. 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22), but only once in the other NT books (i.e., 2 Cor. 6:18). The Eastern Church later used this title for Jesus.
Apocalipse 1:9-11
1:9-20 This is John's vision of the resurrected, ascended, exalted Christ. Phrases from these same descriptions are used to address the seven churches (chapters 2-3). John shows His identification with the readers by (1) using the term "your brother" and (2) mentioning his own experiences of tribulation, the kingdom, and endurance. These key terms—tribulation, the kingdom, and perseverance—are also examples of Jesus' life which the readers, like John, are to emulate (cf. John 16:33; Acts 14:22; Rom. 8:17). One reason modern western interpreters do not understand the Revelation is because we have never experienced the persecution and trials of the first century Roman world. Revelation is a word to hurting, dying, frightened believers. Notice the different ways John (Rev. 1:1,4,9; 22:8) calls himself "the beloved disciple" in his Gospel "the elder" in 2 and 3 John "your brother" in Rev. 1:9 "fellow partaker" in Rev. 1:9 (i.e., the PREPOSITION sun, meaning "together with" plus koinōnia) Special Topic: Koinōnia 1:9 "fellow partaker in the tribulation" See full note on "tribulation in Special Topic: Tribulation ▣ "kingdom" The Kingdom is mentioned after tribulation because As Jesus faced opposition, so will His faithful followers (cf. John 15:18,20; 2 Cor. 4:8-9; 1 Thess. 3:3; 2 Tim. 3:12). The Kingdom is present in Jesus, but its consummation is future (cf. Acts 14:22). Because believers know (cf. 1 John is a book of assurance based on faith and knowledge of Apostolic truth; also note the benefits of patient endurance in 2 Pet. 1:3-11) they are in Christ, in the Kingdom, in the Father's love, in the Spirit's power, they can be patient in tribulation (cf. John 16:33). Special Topic: The Kingdom of God ▣ "perseverance" This word is used in Rev. 2:2,3,19; 3:10; 13:10; 14:12. It denotes faithfulness and continuance in any and all circumstances through the work of Jesus and the faith of His followers! Special Topic: Perseverance ▣ "on the island called Patmos" The Romans used these small islands off the coast of Asia Minor to exile political prisoners (cf. Tacitus' Annals, 3.68; 4.30; 15.71). Apparently John was exiled to this small island, 37 miles from Miletus. The island was crescent shaped, facing east, ten miles long and six miles wide. ▣ "because of the word of God and the testimony of Jesus" There are two possible interpretations of this phrase. It can refer (1) to John's preaching the gospel or (2) to John's receiving the revelation. We have several historical references to John's political banishment. Tertullian, On the Prescription of Heretics, 36 Origen, Homilies on Matthew Clement of Alexandria, The Rich Man's Salvation, 47 Eusebius, Ecclesiastical History, III.20.8-9 Jerome, Concerning Illustrious Men, 9 1:10 "I was in the Spirit" This is a special phrase that marks off the different visions that John received (cf Rev. 1:10; 4:2; 17:3; 21:10). It seems to refer to a trance-like state in which a revelation was given (cf. Acts 10:10; 22:17; 2 Cor. 12:1ff). This is characteristic of Jewish apocalyptic literature. Special Topic: Spirit (pneuma) in the NT Special Topic: Ways of Revelation ▣ "on the Lord's day" This is the only reference in the Bible of this phrase referring to Sunday. Sunday was referred to as "the first day of the week" in John 20:19; Acts 20:7 and 1 Cor. 16:2. It was the first work day of a new week. Jesus appeared in the Upper Room three Sunday nights in a row. It became known as "The Lord's Day." ▣ "like the sound of a trumpet" This phrase was used in the context of God giving the Ten Commandments on Mt. Sinai (cf. Exod. 19:16). However, because of Rev. 1:12a and 4:1, it may refer to the voice of an angel. Angelic mediation is characteristic of Daniel and Zechariah Jewish apocalyptic literature Revelation speaks more about angels than any other NT book. Special Topic: Horns Used by Israel 1:11 "in a book" This is the Greek term biblion. It was used in the sense of a booklet or scroll. It later became a technical term for a codex. John was commanded to write down his visions. graphō, "write" (IMPERATIVE) ‒ Rev. 1:11,19; 2:1,8,12; 3:1,7,12; 10:4 (twice); 14:13; 19:9; 21:5 graphomai, "written" (PERFECT PARTICIPLE) ‒ Rev. 1:3; 2:17; 5:1; 13:8; 14:1; 17:5,8; 19:12,16; 20:12,15; 21:27; 22:18,19 They are the self disclosures of Deity. They are not for John's personal benefit, but for the Church. One characteristic of apocalyptic literature is that it was a highly structured written genre, not given orally, like OT prophecies. A book or scroll occurs repeatedly in Jewish apocalyptic literature as a way to pass on the message for future readers. ▣ "send it to the seven churches" The order of these churches followed a Roman postal route which began and ended in Ephesus. Paul's circular book known as "Ephesians" may have traveled this same route. God's revelation is never for an individual only, but for the people of God, the body of Christ! Special Topic: Symbolic Numbers in Scripture, #4 ▣ The King James translation adds the phrase "I am the Alpha and the Omega" again, but there is no ancient Greek manuscript support for this phrase in this verse.
Apocalipse 1:9-11
1:9-20 This is John's vision of the resurrected, ascended, exalted Christ. Phrases from these same descriptions are used to address the seven churches (chapters 2-3). John shows His identification with the readers by (1) using the term "your brother" and (2) mentioning his own experiences of tribulation, the kingdom, and endurance. These key terms—tribulation, the kingdom, and perseverance—are also examples of Jesus' life which the readers, like John, are to emulate (cf. John 16:33; Acts 14:22; Rom. 8:17; 1 John 3:16). One reason modern western interpreters do not understand the Revelation is because we have never experienced the persecution and trials of the first century Roman world. Revelation is a word to hurting, dying, frightened believers (see Special Topic: Tribulation). Notice the different ways John (Rev. 1:1,4,9; 22:8) calls himself "the beloved disciple" in his Gospel "the elder" in 2 and 3 John (see Special Topic: Elder) "your brother" in Rev. 1:9 "fellow partaker" in Rev. 1:9 (i.e., the PREPOSITION sun, meaning "together with" plus koinōnia, see Special Topic: Koinōnia) 1:9 "fellow partaker in the tribulation" This is a specific tribulation occurring in John's day. It has the DEFINITE ARTICLE. It does not refer to some future tribulation. This is not a multi-fulfillment prophecy. See full note on "tribulation" in Special Topic: Tribulation ▣ "kingdom" The Kingdom is mentioned after tribulation because As Jesus faced opposition, so will His faithful followers (cf. John 15:18,20; 2 Cor. 4:8-9; 1 Thess. 3:3; 2 Tim. 3:12). The Kingdom is present in Jesus (cf. Acts 14:22), but its consummation is future (cf. Acts 1:11). Because believers know (cf. 1 John is a book of assurance based on faith and knowledge of Apostolic truth; also note the benefits of patient endurance in 2 Pet. 1:3-11) they are in Christ, in the Kingdom, in the Father's love, in the Spirit's power, they can be patient in tribulation (cf. John 16:33). Jesus' Kingdom is eternal (cf. Isa. 9:7; Dan. 2:44; 7:14; Luke 1:33; Heb. 12:27-28), not millennial. Special Topic: The Kingdom of God ▣ "perseverance" This word is used in Rev. 2:2,3,19; 3:10; 13:10; 14:12. It denotes faithfulness and continuance in any and all circumstances through the finished work of Jesus, the empowering presence of the Spirit, and the active faith of His followers! Perseverance is one of the characteristics of a true believer! Special Topic: Perseverance ▣ "on the island called Patmos" The Romans used these small islands off the coast of Asia Minor to exile political prisoners (cf. Tacitus' Annals, 3.68; 4.30; 15.71). Apparently John was exiled to this small island, 37 miles from Miletus. I think during the reign of Nero, possibly A.D. 64. The island was crescent shaped, facing east, ten miles long and six miles wide. ▣ "because of the word of God and the testimony of Jesus" There are two possible interpretations of this phrase. It can refer (1) to John's preaching the gospel or (2) to John's receiving the revelation. We have several historical references to John's political banishment. Tertullian, On the Prescription of Heretics, 36 Origen, Homilies on Matthew Clement of Alexandria, The Rich Man's Salvation, 47 Eusebius, Ecclesiastical History, III.20.8-9 Jerome, Concerning Illustrious Men, 9 1:10 "I was in the Spirit" This is a special phrase that marks off the different visions that John received (cf Rev. 1:10; 4:2; 17:3; 21:10). It seems to refer to a trance-like state in which a revelation was given Abraham ‒ Gen. 15:12-22 elders of Israel ‒ Num. 11:25 David ‒ 2 Sam. 23:2 Ezekiel ‒ Ezek. 2:2; 3:24; 8:2ff; 10:1ff Peter ‒ Acts 10:10 Paul ‒ Acts 22:17; 2 Cor. 12 believing humans ‒ 2 Pet. 1:21 This same phrase is used as imagery for being "spiritual" (cf. Eph. 6:18; Jude v. 20). This would fit John worshipping on the Lord's day. However, the repeated use of the imagery in Revelation as connection to a vision, implies a special trance-like state, which prepares humans to receive a divine message (i.e., verbal or visual). Special Topic: Spirit (pneuma) in the NT Special Topic: Ways of Revelation ▣ "on the Lord's day" This is the only reference in the Bible of this phrase referring to Sunday. Sunday was referred to as "the first day of the week" in John 20:19; Acts 20:7 and 1 Cor. 16:2. It was the first work day of a new week. Jesus appeared in the Upper Room three Sunday nights in a row. It became known as "The Lord's Day" (first mentioned by Ignatius of Antioch in Trajan's reign (A.D. 98-117) After the forced split with the synagogue (A.D. 70-90), this became the worship day of the early church. This ADJECTIVE relates to kurios (see Special Topic: Lord [adon and kurios]). It denotes that which belongs to "the Lord." Therefore, it is possible to see this as referring to: the OT day of YHWH's (i.e., Adon) judgment (see Special Topic: That Day) the new Christian worship day (i.e., Resurrection Day). This fits the use in 1 Cor. 11:20, the first recording of the Eucharist. ▣ "like the sound of a trumpet" This phrase was used in the context of God giving the Ten Commandments on Mt. Sinai (cf. Exod. 19:16). However, because of Rev. 1:12a and 4:1, it may refer to the voice of an angel (also possibly 1 Thess. 4:16) describing the ascended, glorified Jesus, the Messiah. Angelic mediation is characteristic of: Daniel and Zechariah Jewish apocalyptic literature Revelation speaks more about angels than any other NT book. There are several places in this book where it is difficult to be certain if the voice or description refers to Jesus (i.e., 6:1; 11:3; 14:14; 22:9-13) or a powerful angel (i.e., Dan. 10; Rev. 10:14; 20:1-3). In Revelation Jesus commands angels (i.e., Rev. 1:1; 22:6a,16). One wonders if the OT personage of "The Angel of YHWH" refers to the preincarnate Messiah. Special Topic: The Angel of the Lord I think the answer may be that Jesus uses angels to speak for Himself. But, He should not be identified as an angelic created being! Special Topic: Horns Used by Israel Special Topic: Apocalyptic Literature, #5. and 8. c. 1:11 "in a book" This is the Greek term biblion. It was used in the sense of a booklet or scroll. It later became a technical term for a codex. John was commanded to write down his visions. graphō, "write" (IMPERATIVE) ‒ Rev. 1:11,19; 2:1,8,12; 3:1,7,12; 10:4 (twice); 14:13; 19:9; 21:5 graphomai, "written" (PERFECT PARTICIPLE) ‒ Rev. 1:3; 2:17; 5:1; 13:8; 14:1; 17:5,8; 19:12,16; 20:12,15; 21:27; 22:18,19 They are the self disclosures of Deity. They are not for John's personal benefit, but for the Church. One characteristic of apocalyptic literature is that it was a highly structured, written genre, not given orally like a sermon or OT prophecies. A book or scroll is mentioned repeatedly in Jewish apocalyptic literature as a way to pass on the message for future readers. ▣ "send it to the seven churches" The order of these churches followed a Roman postal route which began and ended in Ephesus. Paul's circular book known as "Ephesians" may have traveled this same route. God's revelation is never for an individual only, but for the people of God, the Body of Christ! Special Topic: Symbolic Numbers in Scripture, #4 ▣ The King James translation adds the phrase "I am the Alpha and the Omega" again, but there is no ancient Greek manuscript support for this phrase in this verse.
Apocalipse 1:12-16
1:12 Jewish interbiblical, apocalyptic literature often uses angels as messengers interpreters agents of protection agents of judgment The spiritual realm is very active in this genre! Special Topic: Angels ▣ "I saw seven golden lampstands" This does not refer to the Menorah (seven-stemmed candelabrum) which was in the tabernacle (cf. Exod. 25:31-40) nor to the lampstand of Zech. 4:2. These separate, single lampstands were a symbolic way of referring to the seven churches (cf. Rev. 1:20; 2:1). Who or what do the seven churches represent? churches that John had ministered to personally (i.e., literal churches) a symbol of all Christian churches (i.e., symbolic) representing different periods of western church history (i.e., no textual evidence to support this theory) They obviously reflect first century, Jewish and Gentile groups of believers, struggling with false teachers emperor worship a growing apathetic attitude See Introduction to Revelation, "Recipients" and "Occasions." Special Topic: Lampstand Special Topic: Seven Spirits in Revelation 1:13-18 In this description of Jesus much of the imagery has two possible OT backgrounds: descriptions of YHWH the powerful angel of Daniel 10 1:13 "one like a son of man" "One like the Son of Man" "one like the Son of Man" "looked like a human being" "one like a Son of Man" "a figure like a man" "one resembling a Son of Man" Notice the variety in capitalization. The reason is the ambiguity of the term. In the OT it was a descriptive phrase for a human being (cf. Ps. 8:4; Ezek. 2:1 and many more). However, it also was used in Dan. 7:13 and possibly Ezek. 1:26 to refer to a human Messiah, whose Deity (cf. Rev. 2:18, where this same personage is called "Son of God") is assumed because he appears before YHWH (the Ancient of Days, Dan. 7:9) he rides on the clouds of heaven (see Special Topic: Coming On the Clouds) he is given the eternal kingdom (cf. Isa. 9:7; Dan. 2:44; 4:3,34; 6:26; 7:14,27) Jesus used this term to refer to Himself because it had no rabbinical usages, no nationalistic or militaristic connotations. It combined the human and divine aspects of Jesus' person (cf. 1 John 4:1-3; John 1:1-2,14). Notice that the NKJV and NRSV have "the" while NASB, TEV, and JB have "a." There is no DEFINITE ARTICLE in the Greek text (cf. Dan. 7:13; Heb. 1:2; 3:6; 5:8; 7:28). However, the fact that it is a title makes it definite. The ambiguity may be purposeful (an aspect of John's writings). Jesus is a real human being and also the Divine Messiah. Special Topic: Son of Man ▣ "clothed in a robe reaching to the feet, and girded across His chest with a golden sash" This phrase has been understood in several ways. as a reference to the High Priest (cf. Exod. 28:4; 29:5; Lev. 16:4 and Zech. 3:4) as a reference to a royal, wealthy person (cf. 1 Sam. 18:24; 24:12 and Ezek. 26:16) as a vision of the glorious interpreting angel of Dan. 10:5-21, which might signify Jesus as bringing God's message Josephus, in his book, Antiquities of the Jews III.7.2,4, said that the High Priest wore a girdle interwoven with gold. Therefore, Jesus is the High Priest (cf. Ps. 110:4-7; Zechariah 3) of the heavenly sanctuary (cf. Heb. 8:1-13; Psalm 110). 1:14 "His head and His hair were white like white wool" This is an allusion to the Ancient of Days in Dan. 7:9. This is an example of NT authors attributing titles and descriptions of YHWH to Jesus, emphasizing Jesus' Deity. SPECIAL TOPIC: HAIR (human) IMAGERY IN THE BIBLE ▣ "His eyes were like a flame of fire" This symbolized His penetrating knowledge (cf. Dan. 10:6; Rev. 2:18; 19:12). 1:15 "like burnished bronze, when it has been caused to glow in a furnace" "like fine brass, as if refined in a furnace" "like burnished bronze, refined in a furnace" "like brass that has been refined and polished" NJB, REB "like burnished bronze when it has been refined in a furnace" "like the fine brass of Labanon" This word for bronze (chalkolibanon) is uncertain. Brass is the related term, chalkos (cf. Matt. 10:9; 1 Cor. 13:1; Rev. 18:22). It was used in Ezek. 1:7 for the cherubim's feet Dan. 10:6 for the angelic messenger Jesus' feet are described in these same terms (cf. Rev. 1:15; 2:18) to show His heavenly origin or majestic character. Special Topic: Cherubim NASB, NKJV, NRSV, Peshitta "voice was like the sound of many waters" "voice sounded like a roaring waterfall" "voice like the sound of the ocean" "voice like the sound of a mighty torrent" This was used of YHWH in Ezek. 1:24; 43:2 the wings of the cherubim of Ezek. 1:24 of the angelic messenger (possibly) in Dan. 10:6 Apparently it was a symbol of a heavenly person's authoritative voice (cf. Rev. 14:2; 19:6). 1:16 "In His right hand He held seven stars" This phrase is repeated in Rev. 1:16,20; 2:1; 3:1. This shows Jesus' personal care of His local churches. The seven stars parallel the seven lampstands of v. 12. Special Topic: Hand ▣ and out of His mouth came a sharp two-edged sword" Hromphaia refers to the large Thracian, broadsword which the Roman soldiers carried. This imagery appears in the OT in Isa. 11:4; 49:2. It symbolizes both war (cf. Rev. 2:16; 6:8) the power of the word of God, especially judgment (cf. Rev. 2:12; 19:15,21; Eph. 6:17; 2 Thess. 2:8) Hebrews 4:12 uses another type of sword (machaira), but the same idea — the power of the word of God ▣ "His face was like the sun shining in its strength" This imagery has several possible origins. A similar phrase is used to describe the angelic messenger of Dan. 10:6 and Rev. 10:1. In Dan. 12:3 (cf. Matt. 13:43) it was a symbol of the resurrected righteous ones. Jesus is described in similar terms at His transfiguration (cf. Matt. 17:2).
Apocalipse 1:12-16
1:12 Jewish interbiblical, apocalyptic literature often uses angels as messengers interpreters agents of protection agents of judgment The spiritual realm is very active in this genre! Special Topic: Angels In the Bible ▣ "I saw seven golden lampstands" This does not refer to the Menorah (seven-stemmed candelabrum) which was in the tabernacle (cf. Exod. 25:31-40) nor to the lampstand of Zech. 4:2. These separate, single lampstands were a symbolic way of referring to the seven churches (cf. Rev. 1:20; 2:1). Who or what do the seven churches represent? churches that John had ministered to personally (i.e., literal churches) a symbol of all Christian churches (i.e., symbolic) representing different periods of western church history (i.e., no textual evidence to support this theory) They obviously reflect first century, Jewish and Gentile groups of believers, struggling with Jewish persecution (see note at Rev. 1:7) false teachers (i.e., Matt. 24; 1 John; and Jude) emperor worship a growing apathetic attitude of compromise See Introduction to Revelation, "Recipients" and "Occasions." Special Topic: Lampstand Special Topic: Seven Spirits in Revelation 1:13-18 In this description of Jesus much of the imagery has three possible OT backgrounds: descriptions of YHWH in Dan. 7:9-10 the powerful angel of Dan. 10:4-6 possibly some items of clothing are related to the High Priest (i.e., Exod. 28:4; 29:5; 39:27-29) 1:13 "one like a son of man" "One like the Son of Man" "one like the Son of Man" "looked like a human being" "one like a Son of Man" "a figure like a man" "one resembling a Son of Man" Notice the variety in capitalization. The reason is the ambiguity of the term. In the OT it was a descriptive phrase for a human being (cf. Ps. 8:4; Ezek. 2:1 and many more). However, it also was used in Dan. 7:13 and possibly Ezek. 1:26 to refer to a human Messiah, whose Deity (cf. Rev. 2:18, where this same personage is called "Son of God") is assumed because he appears before YHWH (the Ancient of Days, Dan. 7:9) he rides on the clouds of heaven (cf. Dan. 7:13; see Special Topic: Coming On the Clouds) he is given the eternal kingdom (cf. Isa. 9:7; Dan. 2:44; 4:3,34; 6:26; 7:14,27) Jesus used this term to refer to Himself because it had no rabbinical usages, no nationalistic or militaristic connotations. It combined the human and divine aspects of Jesus' person (cf. 1 John 4:1-3; John 1:1-2,14). Notice that the NKJV and NRSV have "the" while NASB, TEV, and JB have "a." There is no DEFINITE ARTICLE in the Greek text (cf. Dan. 7:13; Heb. 1:2; 3:6; 5:8; 7:28). However, the fact that it is a title makes it DEFINITE. The ambiguity may be purposeful (an aspect of John's writings). Jesus is a real human being and also the Divine Davidic Messiah. Special Topic: Son of Man ▣ "clothed in a robe reaching to the feet, and girded across His chest with a golden sash" This phrase has been understood in several ways. as a reference to the High Priest (cf. Exod. 28:4; 29:5; Lev. 16:4 and Zech. 3:4) as a reference to a royal, wealthy person (cf. 1 Sam. 18:24; 24:12 and Ezek. 26:16) as a vision of the glorious interpreting angel of Dan. 10:5-21, which might signify Jesus as bringing God's message Josephus, in his book, Antiquities of the Jews III.7.2,4, said that the High Priest wore a girdle interwoven with gold. Therefore, Jesus is the High Priest (cf. Ps. 110:4-7; Zechariah 3) of the heavenly sanctuary (cf. Heb. 8:1-13; Psalm 110). 1:14 "His head and His hair were white like white wool" This is an allusion to the Ancient of Days in Dan. 7:9. This is an example of NT authors attributing titles and descriptions of YHWH to Jesus, emphasizing Jesus' Deity. SPECIAL TOPIC: HAIR (human) IMAGERY IN THE BIBLE ▣ "His eyes were like a flame of fire" This symbolized His penetrating knowledge (cf. Dan. 10:6; Rev. 2:18; 19:12). 1:15 "like burnished bronze, when it has been caused to glow in a furnace" "like fine brass, as if refined in a furnace" "like burnished bronze, refined in a furnace" "like brass that has been refined and polished" NJB, REB "like burnished bronze when it has been refined in a furnace" "like the fine brass of Labanon" This word for bronze (chalkolibanon) is uncertain. Brass is the related term, chalkos (cf. Matt. 10:9; 1 Cor. 13:1; Rev. 18:22). It was used in Ezek. 1:7 for the cherubim's feet Dan. 10:6 for the angelic messenger Jesus' feet are described in these same terms (cf. Rev. 1:15; 2:18) to show His heavenly origin or majestic character. Special Topic: Cherubim NASB, NKJV, NRSV, Peshitta "voice was like the sound of many waters" "voice sounded like a roaring waterfall" "voice like the sound of the ocean" "voice like the sound of a mighty torrent" This was used of YHWH in Ezek. 1:24; 43:2 the wings of the cherubim of Ezek. 1:24 of the angelic messenger (possibly) in Dan. 10:6 Apparently it was a symbol of a heavenly person's authoritative voice (cf. Rev. 14:2; 19:6). 1:16 "In His right hand He held seven stars" This phrase is repeated in Rev. 1:16,20; 2:1; 3:1. This shows Jesus' personal care of His local churches. The seven stars parallel the seven lampstands of v. 12. Special Topic: Hand ▣ and out of His mouth came a sharp two-edged sword" Hromphaia refers to the large Thracian, broadsword which the Roman soldiers carried. This imagery appears in the OT in Isa. 11:4; 49:2. It symbolizes both war (cf. Rev. 2:16; 6:8) the power of the word of God, especially judgment (cf. Rev. 2:12; 19:15,21; Eph. 6:17; 2 Thess. 2:8) Hebrews 4:12 uses another type of sword (machaira), but the same idea—the power of the word of God ▣ "His face was like the sun shining in its strength" This imagery has several possible origins. A similar phrase is used to describe the angelic messenger of Dan. 10:6 and Rev. 10:1. In Dan. 12:3 (cf. Matt. 13:43) it was a symbol of the resurrected righteous ones. Jesus is described in similar terms at His transfiguration (cf. Matt. 17:2).
Apocalipse 1:17-20
1:17 "I fell at His feet like a dead man" This type of revelation has always caused consternation to humans receiving it (cf. Dan. 8:17; 10:9; Ezek. 1:28; 3:23; II Baruch 21:26; IV Ezra 5:14). It is an awesome thing for the supernatural spiritual realm to unveil itself to a human being. ▣ "He placed His right hand on me" This gesture shows Jesus' care and attention to His messenger (cf. Dan. 8:18; 10:9-10,15,18). ▣ "Do not be afraid" This is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE, usually meaning to stop an act that is already in process. Humans are afraid of the supernatural realm. Jesus' words in Matt. 14:27; 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20 the angel's words in Matt. 28:5; Luke 1:13,30; 2:10) Special Topic: Fear ▣ "for I am the first and the last" This and similar phrases refer to eternal existence of Israel's God (see note at v. 4). "I am the First and the Last" ‒ Isa. 41:4; 44:6; 48:12 "Before Me there was no God formed, And there will be none after Me" ‒ Isa. 43:10 "Even from eternity I Am He" ‒ Isa. 43:13 "I am the Alpha and Omega" ‒ Rev. 1:8; 21:6 "the beginning and the end" ‒ Rev. 21:6 This same imagery is transferred to God the Son. "the first and the last" ‒ Rev. 1:17; 2:8 "I am the Alpha and Omega" ‒ Rev. 22:13 "the beginning and the end" ‒ Rev. 22:12 Special Topic: Monotheism Special Topic: The Trinity Special Topic: The Son of God 1:18 NASB, NRSV, REB "the living One" NKJV, Peshitta "I am He who lives" "I am the living one" "I am the Living One" This is an allusion to the covenant name for God, YHWH, which comes from the Hebrew VERB "to be" (cf. Exod. 3:14). He is the ever-living, only-living One (cf. Rev. 4:9-10; Dan. 12:7; John 5:26). Again, this is the NT author's use of an OT title for God to describe Jesus (cf. Luke 24:5; John 5:26). This is very similar to Jesus using YHWH's name ("I Am") for Himself in John 8:58. Special Topic: Names for Deity, D. ▣ "I was dead, and behold, I am alive forevermore," The resurrection was: the Father's stamp of approval (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 4:24; 10:9; 1 Cor. 6:14; 15:15; Eph. 1:20; Col. 2:12; Heb. 13:20; 1 Pet. 1:21) a demonstration of the Spirit's power (cf. Rom. 8:11) a demonstration of Jesus' personal choice (cf. John 10:11,15,17,18) This reference to Jesus' death may also have been a way to thwart the Gnostic false teachers who denied His humanity. Special Topic: Resurrection Special Topic: Gnosticism ▣"I have the keys of death and of Hades" The Jews saw death as a prison with gates (cf. Job 38:17; Ps. 9:13; 107:18; Isa. 38:10; Matt. 16:18-19). Keys are imagery for authority (cf. Rev. 3:7; 9:1; 20:1). Here they show Jesus' authority over death for Himself and His followers (cf. Rev. 5:9-10; 1 Cor. 15). NASB, NKJV, NRSV, NJB, REB "Hades" "the world of the dead" "Sheol" The King James Version translates this as "hell," but this is an English translation confusion of the Greek words, Hades and Gehenna. Hades corresponds to the OT word Sheol (cf. Rev. 6:8; 20:13-14). In the OT humans were pictured as descending into the earth where they were gathered into families. It was a conscious but joyless existence. Slowly God began to reveal more and more (progressive revelation) about the afterlife. The rabbis asserted that there was a righteous (Paradise) and wicked (Tartarus) division in Sheol (cf. Luke 23:43). The Bible is sketchy on the details about the afterlife. It speaks in images of heaven (i.e., streets of gold, city 1500 miles cubed, no closed gates, etc.) and hell (fire, darkness, worms, etc.) Special Topic: Where Are the Dead?, I. B. and II. B. 1:19 This phrase has been used as the pattern for interpreting the book of the Revelation. It is often interpreted as either a twofold (preterist) or a threefold (futurist) vision. The Greek phrase is a twofold description of what is current and what is about to occur. John was speaking to his day as well as to the future (possibly near or far). This book combines both aspects in the traditional prophetic sense of current events foreshadowing eschatological events. This book addressed the persecution of John's day the persecution in every age possibly the persecution of the end-time antiChrist (cf. Dan. 9:24-27; 2 Thessalonians 2). Personally I have become convinced that Jesus' predictions of Matthew 24; Mark 13; and Luke 17; 21 refer to the fall of Jerusalem and the destruction of the temple in A.D. 70. Paul's discussion of "the man of lawlessness" in 2 Thessalonians 2 refers to persecution under Nero, not Domitian. John's Revelation vision refers to the same period. This in no way denies or depreciates the NT recurrent expectation of a visible, sudden Second Coming. There will surely be a future climactic day of resurrection, judgment, and the eternal Kingdom! For more information see the YouTube videos by Kenneth Gentry and Steve Gregg and their books, Before Jerusalem Fell and Revelation: Four Views. 1:20 "mystery of the stars" This term (mustērion) is used in several senses by Paul, but all relate to the eternal, but hidden plan of God for humans' salvation, which is believing Jews and Gentiles being united into one new body in Christ (cf. Eph. 2:11-3:13). Here, however, John seems to be using it in connection with the seven churches Jesus is addressing in chapters 2 and 3. From verse 20 it is obvious that the seven spirits the seven stars the seven golden lampstands the seven angels are all symbolic in some way of the seven churches. Special Topic: Mystery ▣ "the angels" The Greek (aggelos) and Hebrew (malak) terms can be translated "messengers" or "angels." There have been several theories as to their identity. Some say they were the seven spirits which are mentioned in verse 4. Others say they were the pastors of these churches (cf. Mal. 2:7). Still others say it refers to the guardian angel of these churches (cf. Dan. 10:13,20,21). It seems best that they refer to a personification of the churches as a whole, whether symbolized in a pastor or an angel.
Apocalipse 1:17-20
1:17 "I fell at His feet like a dead man" This type of revelation has always caused consternation to humans receiving it (cf. Dan. 8:17; 10:9; Ezek. 1:28; 3:23; II Baruch 21:26; IV Ezra 5:14). It is an awesome thing for the supernatural spiritual realm to unveil itself to a human being. ▣ "He placed His right hand on me" This gesture shows Jesus' care and attention to His messenger (cf. Dan. 8:18; 10:9-10,15,18). ▣ "Do not be afraid" This is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE, usually meaning to stop an act that is already in process. Humans are afraid of the supernatural realm. Jesus' words in Matt. 14:27; 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20 the angel's words in Matt. 28:5; Luke 1:13,30; 2:10) Special Topic: Fear ▣ "for I am the first and the last" This and similar phrases refer to eternal existence of Israel's God (see note at v. 4). "I am the First and the Last" ‒ Isa. 41:4; 44:6; 48:12 "Before Me there was no God formed, And there will be none after Me" ‒ Isa. 43:10 "Even from eternity I Am He" ‒ Isa. 43:13 "I am the Alpha and Omega" ‒ Rev. 1:8; 21:6 "the beginning and the end" ‒ Rev. 21:6 This same imagery is transferred to God the Son. "the first and the last" ‒ Rev. 1:17; 2:8 "I am the Alpha and Omega" ‒ Rev. 22:13 "the beginning and the end" ‒ Rev. 22:12 Special Topic: Monotheism Special Topic: The Trinity Special Topic: The Son of God 1:18 NASB, NRSV, REB "the living One" NKJV, Peshitta "I am He who lives" "I am the living one" "I am the Living One" This is an allusion to the covenant name for God, YHWH, which comes from the Hebrew VERB "to be" (cf. Exod. 3:14). He is the ever-living, only-living One (cf. Rev. 4:9-10; Dan. 12:7; John 5:26). Again, this is the NT author's use of an OT title for God to describe Jesus (cf. Luke 24:5; John 5:26). This is very similar to Jesus using YHWH's name ("I Am") for Himself in John 8:58. Special Topic: Names for Deity, D. ▣ "I was dead, and behold, I am alive forevermore," The resurrection was: the Father's stamp of approval (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 4:24; 10:9; 1 Cor. 6:14; 15:15; Eph. 1:20; Col. 2:12; Heb. 13:20; 1 Pet. 1:21) a demonstration of the Spirit's power (cf. Rom. 8:11) a demonstration of Jesus' personal choice (cf. John 10:11,15,17,18) This reference to Jesus' death may also have been a way to thwart the Gnostic false teachers who denied His humanity. Special Topic: Resurrection Special Topic: Gnosticism ▣"I have the keys of death and of Hades" The Jews saw death as a prison with gates (cf. Job 38:17; Ps. 9:13; 107:18; Isa. 38:10; Matt. 16:18-19). Keys are imagery for authority (cf. Rev. 3:7; 9:1; 20:1). Here they show Jesus' authority over death for Himself (John 10:11,15,17,18) and His followers (cf. Rev. 5:9-10; 1 Cor. 15). NASB, NKJV, NRSV, NJB, REB "Hades" "the world of the dead" "Sheol" The King James Version translates this as "hell," but this is an English translation confusion of the Greek words, Hades and Gehenna. Hades corresponds to the OT word Sheol (cf. Rev. 6:8; 20:13-14). In the OT all humans were pictured as descending into the earth where they were gathered into families. It was a conscious but joyless existence. Slowly God began to reveal more and more (progressive revelation) about the afterlife. The rabbis asserted that there was a righteous (Paradise) and wicked (Tartarus) division in Sheol (cf. Luke 23:43). The Bible is sketchy on the details about the afterlife. It speaks in images of heaven (i.e., streets of gold, city 1500 miles cubed, no closed gates, etc.) and hell (fire, darkness, worms, etc.) Special Topic: Where Are the Dead?, I. B. and II. B. 1:19 This phrase has been used as the pattern for interpreting the book of the Revelation. It is often interpreted as either a twofold (Preterist; see Kenneth Gentry, Before Jerusalem Fell, pp. 141-142; and Four Views on the Book of Revelation, p. 41) or a threefold (Futurist) vision. The Greek phrase is a twofold description of what is current and what is about to occur. John was speaking to his day as well as to the future (possibly near or far). This book combines both aspects in the traditional prophetic sense of current events foreshadowing eschatological events. This book addressed the persecution of John's day (Preterist) the persecution in every age (Idealist) possibly the persecution of the end-time antiChrist (cf. Dan. 9:24-27; 2 Thessalonians 2; Futurist). Personally I have become convinced that Jesus' predictions of Matthew 24; Mark 13; and Luke 17; 21 refer to the fall of Jerusalem and the destruction of the temple in A.D. 70. Paul's discussion of "the man of lawlessness" in 2 Thessalonians 2 refers to persecution under Nero, not Domitian. John's Revelation vision refers to the same period, as do #1 and #2. This in no way denies or depreciates the NT recurrent expectation of a visible, sudden Second Coming. There will surely be a future climactic day of resurrection, judgment, and the eternal Kingdom! For more information see the YouTube videos by Kenneth Gentry and Steve Gregg and their books, Before Jerusalem Fell and Revelation: Four Views. Special Topic: Second Coming, III. 1:20 "mystery of the stars" This term (mustērion) is used in several senses by Paul, but all relate to the eternal, but hidden plan of God for humans' salvation, which is believing Jews and Gentiles being united into one new body in Christ (cf. Eph. 2:11-3:13). Here, however, John seems to be using it in connection with the seven churches Jesus is addressing in chapters 2 and 3. From verse 20 it is obvious that the seven spirits the seven stars the seven golden lampstands the seven angels are all symbolic in some way of the seven churches. Special Topic: Mystery Special Topic: YHWH's Eternal Redemptive Plan ▣ "the angels" The Greek (aggelos) and Hebrew (malak) terms can be translated "messengers" or "angels." There have been several theories as to their identity. Some say they were the seven spirits which are mentioned in verse 4. Others say they were the pastors of these churches (i.e., messengers, cf. Mal. 2:7). Still others say it refers to the guardian angel of these churches (cf. Dan. 10:13,20,21; see Special Topic: Guardian Angels). It seems best that they refer to a personification of the churches as a whole, whether symbolized in a pastor or an angel.