Revelation of John 1:12-20
To see the voice ( βλεπειν την φωνην ). The voice put for the person speaking.Having turned ( επιστρεψας ). First aorist active participle of επιστρεφω, from which also επεστρεψα, just before, for which verb see Ac 15:36; 16:18.
Seven golden candlesticks ( επτα λυχνιας χρυσας ). See Mt 5:15 for λυχνια (lampstand). Symbols of the seven churches as explained in verse 20. See Ex 25:35ff. for description of a seven-branched candlestick, but here the lampstands are separate.
One like unto a son of man ( ομοιον υιον ανθρωπου ). Note accusative here with ομοιον (object of ειδον ) as in 14:14 and not the associative-instrumental as is usual (1:15; 4:3, 6). Charles holds that ομοιον here has the sense of ως (as) and compares 4:6; 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 ( ενδεδυμενον ). Perfect passive participle of ενδυω, accusative case agreeing with ομοιον.
A garment down to the foot ( ποδηρη ). Old adjective ποδηρης (from πους, foot, and αιρω ), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply χιτωνα or εσθητα (garment).
Girt about ( περιεζωσμενον ). Perfect passive participle of περιζωννυμ, accusative singular agreeing with ομοιον.
At the breasts ( προς τοις μαστοις ). Old word for breasts of a woman (Lu 11:27; 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 προς with the locative see Mr 5:11.
With a golden girdle ( ζωνην χρυσαν ). Accusative case again retained with the passive participle (verb of clothing). Note also χρυσαν (vernacular Koine) rather than the old form, χρυσην.
As white wool ( ως εριον λευκον ). Εριον (wool) in N.T. only here and Heb 9:19, though old word. The person of the Lord Jesus is here described in language largely from Da 7:9 (the Ancient of Days).
White as snow ( ως χιων ). Just "as snow," also in Da 7:9. In N.T. only here and Mt 28:3.
As a flame of fire ( ως φλοξ πυρος ). In Da 7:9 the throne of the Ancient of Days is φλοξ πυρος, while in Da 10:6 the eyes of the Ancient of Days are λαμπαδες πυρος (lamps of fire). See also 2:18; 19:12 for this bold metaphor (like Heb 1:7).
Burnished brass ( χαλκολιβανω ). Associative-instrumental case after ομοιο. This word has so far been found nowhere else save here and 2:18. Suidas defines it as an ηλεχκτρον (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 ( ως πεπυρομενης ). Perfect passive participle of πυροω, old verb, to set on fire, to glow, as in Eph 6:16; Re 3:18. The feminine gender shows that η χαλκολιβανος is referred to with της χαλκολιβανου understood, for it does not agree in case with the associative-instrumental χαλκολιβανω just before. Some would call it a slip for πεπυρομενω as Aleph, and some cursives have it (taking χαλκολιβανω to be neuter, not feminine). But P Q read πεπυρωμενο (masculine plural), a correction, making it agree in number and gender with ποδες (feet).
In a furnace ( εν καμινω ). Old word, in N.T. also 9:2; Mt 13:42, 50.
As the voice of many waters ( ως φωνη υδατων πολλων ). So the voice of God in the Hebrew (not the LXX) of Eze 43:2. Repeated in 14:2; 19:6.
And he had ( κα εχων ). "And having," present active participle of εχω, loose use of the participle (almost like ειχε, imperfect) and not in agreement with αυτου, genitive case. This is a common idiom in the book; a Hebraism, Charles calls it.
In his right hand ( εν τη δεξια χειρ ). For safe keeping as in Joh 10:28.
Seven stars ( αστερας επτα ). Symbols of the seven churches (verse 20), seven planets rather than Pleiades or any other constellation like the bear.
Proceeded ( εκπορευομενη ). Present middle participle of εκπορευομα, old compound (Mt 3:5) used loosely again like εχων.
A sharp two-edged sword ( ρομφαια διστομος οξεια ). "A sword two-mouthed sharp." Ρομφαια (as distinct from μαχαιρα ) is a long sword, properly a Thracian javelin, in N.T. only Lu 2:35; Re 1:16; 2:12; Heb 4:12. See στομα used with μαχαιρης in Lu 21:24 (by the mouth of the sword).
Countenance ( οψις ). Old word (from οπτω ), in N.T. only here, Joh 7:24; 11:44.
As the sun shineth ( ως ο ηλιος φαινε ). Brachylogy, "as the sun when it shines." For φαινε see Joh 1:5.
I fell ( επεσα ). Late form for the old επεσον (second aorist active indicative of πιπτω, to fall). Under the over-powering influence of the vision as in 19:10.
He laid ( εθηκεν ). First aorist active indicative of τιθημ. The act restored John's confidence.
Fear not ( μη φοβου ). Cf. Lu 1:13 to Zacharias to give comfort.
I am the first and the last ( εγω ειμ ο πρωτος κα ο εσχατος ). Used in Isa 44:6; 48:12 of God, but here, 2:8; 22:13 of Christ.
And the Living One ( κα ο ζων ). Present active articular participle of ζαω, another epithet of God common in the O.T. (De 32:40; Isa 49:18, etc.) and applied purposely to Jesus, with which see Joh 5:26 for Christ's own words about it.
And I was dead ( κα εγενομην νεκρος ). "And I be came dead" (aorist middle participle of γινομα as in 1:9, 10, definite reference to the Cross).
I am alive ( ζων ειμ ). Periphrastic present active indicative, "I am living," as the words ο ζων just used mean.
Forevermore ( εις τους αιωνας των αιωνων ). "Unto the ages of the ages," a stronger expression of eternity even than in 1:6.
The keys ( τας κλεις ). One of the forms for the accusative plural along with κλειδας, the usual one (Mt 16:19).
Of death and of Hades ( του θανατου κα του αιδου ). Conceived as in Mt 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 6:8; 20:13f. For the key of David see 3:7, for the key of the abyss see 9:1; 20:1.
Therefore ( ουν ). In view of Christ's words about himself in verse 18 and the command in verse 11.
Which thou sawest ( α ειδες ). The vision of the Glorified Christ in verses 13-18.
The things which are ( α εισιν ). Plural verb (individualising the items) though α 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 α ειδες.
The things which shall come to pass hereafter ( α μελλε γινεσθα μετα ταυτα ). Present middle infinitive with μελλε, though both aorist and future are also used. Singular verb here ( μελλε ) blending in a single view the future. In a rough outline this part begins in 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.
The mystery of the seven stars ( το μυστηριον των επτα αστερων ). On the word μυστηριον see on Mt 13:11; 2Th 2:7; Col 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in 10:7; 13:18; 17:7, 9; Da 2:47. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, Grammar, pp. 490, 1130), as in Ro 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 ( ους ). Masculine accusative retained without attraction to case of αστερων (genitive, ων ).
In my right hand ( επ της δεξιας μου ). Or "upon," but εν τη, etc., in verse 16.
And the seven golden candlesticks ( κα τας επτα λυχνιας τας χρυσας ). "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 μυστηριον, since the genitive λυχνιων after μυστηριον is what one would expect. Charles suggests that John did not revise his work.
The angels of the seven churches ( αγγελο των επτα εκκλησιων ). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in 1:4, 11. Various views of αγγελος here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω (Mt 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος is the pastor of the church, the reading την γυναικα σου (thy wife) in 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος in Ignatius, but a separate αγγελος 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 Mt 18:10; Ac 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor.
Are seven churches ( επτα εκκλησια εισιν ). These seven churches (1:4, 11) are themselves lampstands (1:12) reflecting the light of Christ to the world (Mt 5:14-16; Joh 8:12) in the midst of which Christ walks (1:13).
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