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Zohrap 1805
ՅԱՌԱՋԱԲԱՆ Յայտնութեան Յոհաննու

Սրբոյ աւետարանչին Յովհաննու է գիրքս՝ որ կոչի Յայտնութիւն. զոր ետես մարգարէական աչօք զլինելոցսն ՚ի խաչելութենէն Քրիստոսի մինչեւ ցկատարած։ Եւ Յայտնութիւն կոչի, զի բազում ինչ ՚ի հանդերձելոցն լինելոյ քան յայլ գիրս՝ աստուստ լինի գիտելի. եւ է պատճառ յայտնութեանս այս։ Զի նախ քան յայլոց աստուածեղէն իրաց հաղորդել՝ յԱստուած հաւատն է պիտանացու. եւ այն Քրիստոսիւ լինէր տուեալ աշխարհի. վասն որոյ մարգարէքն իբրեւ հիմն աստուածպաշտութեան զաստուածեղէն տնօրէնութիւնն Քրիստոսի նախ գուշակեցին՝ զոր եկն եւ կատարեաց. եւ զնոյն առաքեալքն քարոզեցին՝ թէ Աստուած էր որ մարդացաւն եւ խաչեցաւ։ Յոր իբրեւ հաստատութեամբ հաւատացին եկեղեցիք. ապա զոր ինչ անտի եւ յառաջ նեղութիւնք էին գալոց, մանաւանդ յաւուրս Նեռինն՝ յայտնութեամբս կանխագուշակեաց ՚ի զգուշութիւն պատահելոցն ՚ի ժամանակսն։ Յորոց աստ ասացելոցս, որ ինչ նախ քան զՆեռնն, եւ յորոց առ նովաւ, է՛ ինչ զի եւ ՚ի մարգարէսն յիշի, եւ յաւետարանսն, եւ յառաքելական թուղթսն, եւ է՛ ինչ որ միայն ՚ի գիրս յայս, որպէս վասն անուան Նեռինն, զոր եւ դրոշմէ ՚ի ճակատս կորուսելոցն. եւ վասն Ենոքայ եւ Եղիայի վկայութեամբ կատարմանն, եւ վասն կապելոյն եւ արձակմանն Սատանայի. վասն ապակեայ ծովուն. եւ նորն Երուսաղեմի. եւ զանազան հարուածոցն զոր ունի գիրս այս։ Զորս ըստ օրինի մարգարէութեան զլինելոցն մարմնատիպ կերպարանօք տեսանէ զիւրաքանչիւրսն ՚ի ճահ ըստ խորհրդոյն. ճրագարանս ոսկիս. եւ ահաւոր կերպարան մարդոյ. եւ աթոռ, եւ տեսիլ ականց պատուականաց, եւ տեսակք հարուածոց, եւ զորս մի ըստ միոջէ։ Եւ նախ զգուշացուցանէ զեկեղեցիս՝ մնալ յառաքինութիւնս աճմամբ, եւ վերջացելոցն՝ դառնալ ՚ի նոյն. եւ բացմամբ կնքոց գրոցն ըստ հետեւման ժամանակին՝ յայտնէ զդէպսն, ՚ի քարոզելոյ առաքելոցն մինչեւ ՚ի սաստիկ հալածանսն. յորում անժոյժքն գայթագղին, եւ քաջքն առաջի Աստուծոյ ցնծան. եւ զեւթն հարուածսն որ նախ քան զկատարածն, յորում եւ զհատուցումն վրիժապարտիցն՝ ընդ որոյ եւ գովել սրբոցն զԱստուած։ Դառնայ եւ ՚ի դէմս կնոջն որ երկնէր ծնանել, յայտնէ զպատերազմն վիշապին ընդ եկեղեցւոյ՝ իսկզբանէ Աւետարանին եւ յառաջ մինչեւ յեւթնագլուխ վիշապն, որ է Նեռն. եւ վասն պէսպէս սպասաւորութեան հրեշտակացն, մինչեւ ՚ի գեհենն արկանել զՆեռն։ Դառնայ ասել վասն կապելոյն զՍատանայ խաչիւն, եւ լուծանելոյ ՚ի գալ Նեռինն. եւ դարձեալ արկանելոյ զնա ՚ի ծով հրոյ եւ ծծմբոյ, եւ վասն հասարակաց յարութեանն եւ դատաստանին. եւ վասն նորոյ երկնին եւ երկրի՝ զոր ժառանգեն արդարքն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предание об Апокалипсисе. В ряду свидетельств о происхождении какой-либо священной книги первое место принадлежит свидетельству предания. Если вся церковная древность с самого почти того времени, какому приписывается книга, высказывается известным образом о ее происхождении, то мы вполне уполномочены верить этому голосу Церкви, и внутренние данные самой книги имеют тогда второстепенное значение. Это и необходимо прежде всего помнить при критическом исследовании Апокалипсиса. На основании рассмотрения содержания и языка книги в связи с содержанием и языком четвертого Евангелия критика изобрела много гипотез относительно ее происхождения, но для нас имеет главное значение факт, что древнейшее церковное предание считает Апокалипсис писанием св. Апостола и Евангелиста Иоанна Богослова.

Правда, Игнатий Богоносец не говорит ничего о происхождении Апокалипсиса, но он знает уже его. Ничем иным, как отношением к этой священной книге, должно объяснять некоторые выражения апостольского мужа, как, наприм., в послании к Ефесянам XV:3, - ср. Откр XXI:3: и под. От сочинения другого важнейшего свидетеля древности - Папия мы имеем только фрагменты. Но, к счастью, епископ Андрей Кесарийский (V в.) во введении к своему толкованию на Апокалипсис относит Папия к поручителям за его достоинство. Свидетельство ученого комментатора имеет тем большую цену, что он, конечно, читал сам сочинение Папия, следы существования которого находятся еще и в гораздо более позднее время. В другом месте своего толкования Андрей цитирует Папия буквально.

В ряду тех звеньев, которые соединяют апостольский век с последующими поколениями, не обращавшимися с апостолами, первое место принадлежит св. Поликарпу Смирнскому. Он является главным и непосредственным свидетелем апостольского предания для своего ученика Иринея, а через последнего - и для всей Церкви. Ириней свидетельствует, что Поликарп не только был научен апостолами и обращался со многими, видевшими Господа, но апостолами же был поставлен и во епископа Смирнского. Из числа апостолов особенно близок был Поликарп к св. Иоанну, что засвидетельствовал Ириней в послании к Флорину и к Виктору Римскому. Все значение Поликарпа и зиждется на его отношении к Ап. Иоанну, а затем на том факте, что Ириней является, конечно, устами Поликарпа и других пресвитеров. Следовательно, и сообщения Иринея об Апокалипсисе можно возводить к тому же источнику.

И вот, что касается Иринея, то он является свидетелем признания боговдохновенности Апокалипсиса как происходящего от Св. Духа. Писателем его он считает "Иоанна, ученика Господа" - стереотипная фраза для обозначения Апостола Иоанна. Писатель этой священной книги тождествен с писателем четвертого Евангелия. Приводятся Иринеем и буквальные выдержки из Апокалипсиса. Затем св. Ириней удостоверяет подлинность числа 666: (а не 616) и рассуждает о его значении. Наконец, высказывается он и относительно времени происхождения Апокалипсиса, относя его к концу царствования императора Домициана.

Наряду с этими главными имеется еще целый ряд свидетелей относительно достоинства откровения. Их голоса хотя иногда и не вполне определенны вследствие потери источников, однако в своем согласии представляют нечто стройное и внушительное. Так, весьма важно свидетельство св. Иустина философа в "Разговоре с Трифоном Иудеем". По его убеждению, Апокалипсис написал "некий муж по имени Иоанн, один из апостолов Христовых". У него же есть выражения, которые объясняются зависимостью от Апокалипсиса. Свидетельство Иустина важно, во-первых, ввиду его определенности; во-вторых, потому что он является свидетелем предания церкви Ефесской - первой из семи апокалипсических церквей.

Далее, среди сочинений плодовитого писателя второго века Мелитона Сардийского Евсевий называет одно: "О диаволе и об Апокалипсисе Иоанна".

Феофил Антиохийский в сочинении против ереси Гермогена пользовался, по сообщению того же Евсевия, и свидетельствами из откровения Иоанна. Этот факт указывает на общее признание Апокалипсиса в то время и в Антиохийской церкви. Евсевий, в интересах которого было найти доказательства тому, что Апокалипсис написан не Апостолом Иоанном, в сочинениях названных писателей, очевидно, не нашел ни малейшего подтверждения для своего тезиса.

Очень важно то обстоятельство, что Апокалипсис признавал церковный писатель Аполлоний. Важность признания с его стороны достоинства этой священной книги обусловливается тем, что Аполлоний был противником монтанистов, против которых было направлено и его сочинение. А известно, что монтанисты делали из Апокалипсиса широкое употребление. К сожалению, из этого сочинения до нас дошло только несколько отрывков у Евсевия. А что касается отношения Аполлония к Апокалипсису, то здесь мы имеем краткое замечание Евсевия о пользовании Аполлонием свидетельствами из откровения Иоанна. Возразить против авторства Апостола Иоанна на основании сочинения Аполлония Евсевий, конечно, не мог, но что Аполлоний давал интересные сведения относительно пребывания св. Иоанна в Ефесе, это следует из отмеченного историком рассказа о воскрешении апостолом мертвого. На основании всего этого Аполлония нужно признать одним из важнейших свидетелей апостольского происхождения и боговдохновенного достоинства Апокалипсиса.

У Поликрата, Ефесского епископа второй половины второго века, имеется упоминание об Иоанне, возлежавшем на груди Господа. Поликрат называет этого Иоанна - конечно, апостола - свидетелем и учителем - m‹rtuw kaЬ did‹skalow. В именовании m‹rtuw справедливо видеть намек на написание Иоанном Апокалипсиса, поскольку наименование это соответствует апокалипсической терминологии и не может обозначать мученика ввиду того, что поставлено пред did‹skalow; кроме того, понимание слова m‹rtuw в смысле мученик противоречит всему церковному преданию об Ап. Иоанне.

Из послания церквей Лионской и Вьенской к церквам Азии и Фригии о гонении при Марке Аврелии в 177: г. видно, что Апокалипсис был в широком употреблении у христиан как утешительная книга, так как в послании этом находится много параллелей к выражениям Апокалипсиса. Однажды в послании он прямо цитируется как "Писание".

Из внецерковных свидетелей апостольского происхождения Апокалипсиса, за исключением монтанистов, можно указать на Левкия Харина, автора perЫodoi ѓIv‹nnou. Левкий, принадлежавший к школе Валентина в широком смысле, может быть отнесен к свидетелям малоазийского предания. Появление его сочинения Цан ставит в пределы 140-200: годов. Ап. Иоанн, по Левкию, очевидно, является автором не только Евангелия и 1: Послания, но и Апокалипсиса. В своем описании путешествия Апостола Иоанна этот еретик явно примыкает к посланиям Апокалипсиса: ясно, что он считал эту книгу апостольским произведением.

Таким образом, Апокалипсис в церквах Малой Азии пользовался общим признанием в качестве писания Апостола Иоанна. Только голос алогов звучит диссонансом в этом согласном хоре свидетелей его канонического достоинства. Но критика алогов настолько слаба, что, вероятно, не нашла сколько-нибудь значительного признания. По крайней мере, самое еретическое движение, которое произвели алоги, представляется по источникам в очень неясных очертаниях. Но во всяком случае, они отвергали апостольское происхождение четвертого Евангелия и Апокалипсиса, приписывая их Керинфу. Протест алогов является, вероятно, результатом горячей полемики против монтанистов, и критика их имела исключительно догматические, а не исторические основания. К тому же она свидетельствует, что церковь того времени приписывала Ап. Иоанну как четвертое Евангелие с посланием, так и откровение.

Что касается предания Римской церкви, то Мураториев фрагмент, свидетельствующий о состоянии римского канона около времени папы Пия I († около 155: г.), называет Апокалипсис дважды - второй раз наряду с апокалипсисом Петра.

Цитируется, далее, Апокалипсис Ипполитом, который писал на него и толкование и его апологию под заглавием: "Главы против Кая". Кай, римский пресвитер, относился к Апокалипсису отрицательно; может быть, приписывал его Керинфу. Однако полемика Кая против Апокалипсиса не выше по достоинству полемики алогов и вызывалась догматическими основаниями. В самой Римской церкви она не имела ни малейшего успеха.

В Африке Апокалипсис принимают Тертуллиан и Киприан. Климент Александрийский вовсе не сомневается в его апостольском происхождении, а его голос можно возвести еще далее - к Пантену. Ориген, начавший критическое изучение Священного Писания, нимало не сомневается в апостольском происхождении откровения Иоаннова.

Новую эру в истории критики Апокалипсиса в древней церкви открывает св. Дионисий, сначала наставник огласительной школы в Александрии, а с 247: года - епископ Александрийский. Повод к его критике дала борьба с хилиастами, вождем которых был епископ Непот, оставивший в руководство своим сторонникам сочинение: "Обличение аллегористов". Св. Дионисий в опровержение его написал сочинение: "Об обетованиях", в котором и рассуждает подробно об Апокалипсисе св. Иоанна. Дионисий Александрийский не отвергает прямо книгу, считает ее достойной уважения, но сомневается в том, что ее писателем был Ап. Иоанн, сын Зеведея, автор Евангелия и соборного послания. Свои доводы Дионисий и получает путем сравнения Апокалипсиса и др. писаний Ап. Иоанна. Доказательства Александрийского епископа основаны на различии Апокалипсиса от Евангелия и послания Иоанна по содержанию и языку. Также указание в Апокалипсисе Иоанном на себя самого несогласно, по мнению Дионисия, со способом самообозначения апостола в Евангелии. Хотя, по Дионисию, и нужно верить, что писателем Апокалипсиса был Иоанн, но на основании всего им сказанного сомнительно, чтобы это был Апостол Иоанн. Определить точнее Иоанна-апокалиптика трудно. Вероятнее всего, что в Азии был другой Иоанн, тем более, что в Ефесе, говорят, существуют две могилы, причем каждая из них приписывается Иоанну.

Таково суждение Дионисия Александрийского об Апокалипсисе. До последнего времени находятся люди, которые считают рассуждение Дионисия образцом филологического и критического исследования (Ренан). Но мы должны отнестись к критике ученого Александрийца сдержаннее. Едва ли уже кто теперь согласится с утверждением, что Апокалипсис и четвертое Евангелие с посланием не имеют и слога общего. При всем различии языка новейшее исследование обнаруживает между ними замечательные параллели.

Не может поколебать критика Дионисия Александрийского и того убеждения, что до него Апокалипсис занимал в каноне очень твердое положение, как писание cв. Иоанна - Апостола и Евангелиста. Ниоткуда не видно, чтобы он ступил на путь внутренней критики потому, что не находил для себя никаких точек опоры в историческом предании. Если бы предание было нетвердо или запутано, то, несомненно, Дионисий воспользовался бы таким положением дела. Что ему был известен ничего не стоящий протест алогов, - это видно из отрывка из сочинения: "Об обетованиях", сохраненного Евсевием. Исторических оснований к гипотезе двух Ефесских Иоаннов у Дионисия не было никаких, почему он и ухватился за слух о двух могилах в Ефесе, из которых о каждой говорили, что она - Иоаннова.

Критика Дионисия не могла совершенно уничтожить уважения к Апокалипсису как апостольскому писанию: традиция была весьма сильна. И мы видим, что такие мужи, как Мефодий, Памфил, Лактанций, Викторин, Коммодиан считают и употребляют Апокалипсис как писание Апостола Иоанна. Первый, на ком ясно сказалось влияние Дионисия Александрийского, был знаменитый Евсевий Кесарийский. Но и он в своем списке канонических книг помещает Апокалипсис и между общепризнанными - хmologoжmena, "если угодно"; а затем, "если угодно", между подложными - nсya, т.е. упоминает его под двумя совершенно противоположными и несоединимыми рубриками, апеллируя к личному вкусу. В другом месте - по поводу отрывка из предисловия Папия к своему сочинению, - Евсевий повторяет гипотезу Дионисия о двух Ефесских Иоаннах, причем тоже ссылается на существование в Ефесе двух могил, приписываемых Иоанну. Из всех рассуждений Евсевия явствует полное отсутствие у него исторических данных. За собою, очевидно, он не имел никого, кроме Дионисия, аргументом которого о двух могилах он и пользуется. В Demonstratio evangelica Евсевий цитирует Апокалипсис как новозаветный авторитет.

Последующее время не дает ничего достопримечательного для истории вопроса о положении Апокалипсиса в новозаветном каноне. Пред отцами стояла дилемма: или последовать преданию церкви, или же своему личному вкусу, часто определяемому направлением школы. Поэтому далее и нельзя встретить каких-либо исследований о нашей книге, а просто приходится отмечать, какой церковный писатель признавал Апокалипсис или просто цитировал его и какой нет.

Св. Кирилл Иерусалимский (315-386) в четвертом огласительном слове пересчитывал все священные книги нашего канона за исключением Апокалипсиса. Наоборот, св. Епифаний Кипрский († 403) принимает Апокалипсис, подробно опровергает возражения против него со стороны алогов. Иоанн Златоуст не цитирует Апокалипсис. Мнение о нем Феодора Мопсуестийского неизвестно. Точно так же и Феодорит нигде не цитирует Апокалипсиса. Юнилий, африканский епископ VI века, замечает, что относительно Апокалипсиса "между восточными христианами существует значительное сомнение". Св. Ефрем Сирин († 373) не цитирует его. Св. Иоанн Дамаскин († 750: г.) считает Апокалипсис среди канонических писаний. Св. Григорий Богослов употребляет его, равно как и Василий Великий и Григорий Нисский. Св. Амфилохий Иконийский говорит, что большинство считает эту книгу подложной. Но в самой Александрии ее принимает св. Афанасий Великий. Далее, она принимается Кириллом Александрийским, Дадимом Нилом, Исидором Пелусиотом. В V веке епископ Кесарийский Андрей пишет толкование на Апокалипсис; то же самое позднее делает другой епископ Кесарийский Арефа. В западной церкви Апокалипсис всеми церковными писателями считается произведением Апостола Иоанна и принимается в канон. Таковы, между прочим, Иларий Пиктавийский, Амвросий, донатист Тихоний, блаж. Августин и др.

Отрицательные мнения относительно Апокалипсиса представителей богословской мысли с IV века не могли иметь никакого значения ввиду тех условий, в которых они высказаны. В самом деле они не являются ни плодом основательного изучении древнецерковного предания, ни плодом свободного критического исследования книги. Отношение к ней того или другого писателя, по-видимому, просто определялось личным вкусом или традициями школы. Ввиду же замечательных и согласных свидетельств более глубокой древности мы можем утверждать, что Апокалипсис блестяще удостоверен древнецерковным преданием, как писание св. Апостола и Евангелиста Иоанна Богослова.

Самосвидетельство Апокалипсиса о писателе. После всего сказанного необходимо обратиться к самой книге откровения и посмотреть, насколько ее собственное свидетельство подтверждает мнение о писательстве апостола. Иоанн называет себя рабом Божиим. Обращаясь к малоазийским христианам, он именует себя их братом и соучастником в скорби и в царствии и в терпении Иисуса Христа, сообщает также, что он был на острове, называемом Патмос, за слово Божие и за свидетельство Иисуса Христа. Свою книгу, написанную в форме послания, Иоанн посылает семи церквам, находящимся в Асии: в Ефес, в Смирну, в Пергам, в Фиатиру, в Сарды, в Филадельфию и в Лаодикию. Как показывают послания к семи церквам, апокалиптик был отлично знаком с состоянием их внешней и внутренней жизни, что возможно только при условии его продолжительного пребывания в Малой Азии. Вот и все, что мы можем узнать о писателе из самого Апокалипсиса.

Как показывает имя Иоанн, апокалиптик был палестинский еврей, а не эллинист, - последние не имели обыкновения носить еврейские имена. Очевидно, задолго до написания Апокалипсиса он переселился в М. Азию и занимал там среди христиан самое высокое положение. Он был настолько выдающеюся по своему положению и общеизвестною в церквах провинции личностью, что считает возможным просто называть себя: "Иоанн" (I:4), "Я Иоанн" (I:9), "и я Иоанн, слышащий и видящий это" (ХХII:8). Такое значение апокалиптика не могло основываться на его иерархическом положении, но для его объяснения необходимо предположить другое основание. Таким основанием авторитета Иоанна могло быть только его апостольское достоинство.

Но не только характер самообозначения писателя Апокалипсиса более понятен, если считать таковым апостола, - самый тон неограниченного авторитета, с каким написаны хотя бы послания к семи церквам, не дает возможности усвоять их одному из простых христиан, пусть это будет и весьма уважаемая личность. В самом деле всякий епископ может сказать о себе, что и он имеет Духа Божия, - но стоит обратить внимание на тон послания Климента Римского к Коринфянам. Писатель обращается от лица своей церкви и избегает всего того, в чем выражался бы его личный авторитет. Вот пылкий Игнатий пишет некоторым и из тех церквей, к которым должен был послать свою книгу апокалиптик. Но и он выражается в самом умеренном тоне. Даже послания Апостолов Петра и Павла не отличаются такой экспрессией, как апокалипсические послания. Ввиду всего этого совершенно невозможно приписать Апокалипсис не апостолу, а какому-то другому Иоанну.

Если, далее, нам указали бы, что Христос в новозаветном Апокалипсисе описывается исключительно возвышенными и супранатуральными чертами, что понятно только в устах человека, не обращавшегося с Господом в Его земной жизни, и вообще утверждали бы, что в Апокалипсисе нет следов личных отношений писателя со Спасителем, то для первого мы нашли бы удовлетворительное объяснение, с последним же можно и не вполне соглашаться. Характер произведения обусловливается индивидуальностью автора, и среди учеников Христовых мы должны предположить такую личность, которая от рассмотрения человечески-исторических черт Господа возвысилась вполне до созерцания Его божественной и премирной сущности. Человечество не настолько бедно характерами, чтобы Провидение не нашло среди него достойного органа Своих откровений. Утверждать, что высота созерцания, проявившаяся у Иоанна в идеальном воззрении на лицо Христа, невозможна для самовидца Спасителя, - значит противоречить фактам известным из истории религиозной жизни. Ведь даже и не совсем высокие характеры пользовались иногда от своих крайне мистически настроенных поклонников божественным почитанием. Личность же Господа, и рассматриваемая с исторической точки зрения, настолько целостна в обнаружении черт Своего высшего происхождения, что овладевает при известных условиях всем человеческим сердцем.

Что касается следов личного обращения Иоанна с Господом в Апокалипсисе, то мы и не имеем права настойчиво искать их здесь ввиду пророческого характера и апокалипсической формы выражения идей в произведении. При всем том вместе с Цаном можно указать на трогательную сцену, описанную в I:17-18. Иоанн пишет, обрисовав явившегося ему подобного Сыну Человеческому: "когда я увидел Его, то пал к ногам Его, как мертвый. И Он положил на меня правую руку Свою, говоря: не бойся: Я есмь первый и последний и живый; и был мертв и се жив во веки веков, и имею ключи ада и смерти". Это трогательное: "положил на меня правую руку Свою"; это уверение: "был мертв и се жив во веки веков", приписанные Сыну Человеческому, лице Которого, как солнце, сияющее в силе своей, а голос, как шум вод многих, который держит в деснице Своей семь звезд и имеет выходящий из уст острый с обеих сторон меч, - это возложение десницы и это уверение понятны только при предположении, что апокалиптик был близким учеником Господа. Это был ученик, возлежавший на персях Иисуса, - Иоанн - можем мы утверждать и на основании предания и на основании самосвидетельства Апокалипсиса.

Против апостольского происхождения Апокалипсиса возражают указанием на XXI:14: и XVIII:20. В первом случае говорится, что на основаниях нового Иерусалима написаны имена двенадцати апостолов Агнца; во втором же - к ликованию о погибели Вавилона приглашаются святые и апостолы, и пророки. Говорят, что особенно первый из приведенных стихов неуместен в устах человека, принадлежащего к лику двенадцати, что вообще об апостолах здесь говорится весьма объективно. Возражение, однако, вовсе не покажется основательным, если иметь ввиду, что число двенадцати апостолов было не случайным, но имеет символическое значение. Сознание такого значения было особенно живо у апостолов, как показывает первая глава книги Деяний. Ввиду этого при упоминании в XXI:14: о двенадцати апостолах св. Иоанн мог вовсе не иметь в виду личности учеников Христовых, - для него было важно число 12: как таковое. Основательное же значение апостольского служения могло быть утверждаемо и в апостольский век и апостолом. Так, и св. Павел называет христиан утвержденными "на основании апостолов и пророков" (Еф II:20).

Призыв в XVIII:20: понятен ввиду того, что ко времени написания Апокалипсиса почти все апостолы уже умерли. Сопоставление апостолов и пророков находим в Еф III:5.

На основании всего изложенного можно утверждать, что самосвидетельство Апокалипсиса о писателе не только не говорит против его апостольского происхождения, но скорее понятно при признании, что автором книги был св. Апостол Иоанн, сын Зеведея [См. Х-й том Толковой Библии, с. 285: и далее. "Апостол Иоанн Богослов".].

Возражения против написания Апокалипсиса Апостолом Иоанном, основывающиеся на различии его содержания и языка от содержания и языка четвертого Евангелия. Еще Дионисий Александрийский решительно доказывал мысль о различии между Апокалипсисом и четвертым Евангелием, которое не позволяет приписывать их одному и тому же автору. Для критики нового времени это различие также служило основанием отрицать принадлежность одного из этих двух писаний Апостолу Иоанну. Но к настоящему времени дело научного исследования Иоанновской литературы поставило затронутый нами вопрос на другой путь. Признаны многие точки соприкосновения между Апокалипсисом и другими писаниями Иоанна, заставляющими, по крайней мере, предполагать их происхождение из одной школы (Так Joh, Weiss, Weizsacker, Bousset).

Мы не имеем возможности рассуждать здесь подробно о том, насколько основательны или неосновательны указания на различие между учением Апокалипсиса и Евангелия с посланиями и ограничимся только указанием наиболее поразительных параллелей между ними. Эти параллели имеют тем большее значение, что различия, если указания их не содержат утрировки, вполне объяснимы из характера откровения как писания пророческого, написанного притом в апокалипсической форме.

Общий тон Апокалипсиса совпадает с тоном Евангелия и посланий Иоанна. Как в первом, казни и гибель нечестивых изображаются яркими красками, в резких тонах, в мрачных образах, так и в Евангелии и посланиях можно найти много резких выражений, можно усмотреть особую решительность в высказанных мыслях. Последнее в свою очередь объясняется характером воззрений Ап. Иоанна. Пред его глазами рисовались противоположности, ему представлялся весь резкий антагонизм двух царств добра и зла. И вот мы видим, что это идеальное разделение мира на две половины - на детей Божиих и детей диавола, на ходящих во свете и ходящих во тьме, на нечестивых и сохраняющих заповеди Божии и имеющих свидетельство Иисуса, которые не поклонились зверю и образу его и не приняли начертания его на чело свое и на руку свою, - это резкое разделение проводится Иоанном во всех его писаниях, составляя их особенность.

Кроме сходства в общем характере, отметим еще такое же сходство в следующих частых пунктах. Христология Апокалипсиса совпадает с христологией четвертого Евангелия. Параллели в некоторых случаях удивительны. Так, в Апокалипсисе Мессия часто выводится под образом Агнца - tт ЋrnЫon. Агнцем же х Ћmnсw называется Он и в четвертом Евангелии (Ин I:36). Пролог последнего предлагает связное учение о Христе, как божественном Логосе; в Откр XIX:13: читаем о Мессии: "и называется имя Его: Слово Божие". Апокалиптик, представляющий часто Христа под образом Агнца, рисует Его в самых возвышенных чертах. Евангелист под бренным телесным покровом Господа всюду усматривает премирное божественное существо.

Параллель между Апокалипсисом и четвертым Евангелием наблюдается и в их отношениях к иудейству. Для апокалиптика иудаизм развился в христианство, церковь - истинный духовный Израиль; сторонники же номизма только говорят о себе, что они - Иудеи; на самом же деле они не таковы, но синагога сатаны (II:9; III:9). Такой же точно смысл имеют и некоторые выражения евангелиста, относящиеся к иудейскому закону, наприм., VII:19: "не Моисей ли вам дал закон"; ср. VII:22; VIII:17; XV:25. Пасха, далее, называется: Пасха иудейская (II:13; VI:4; XI:55). Наконец, в VIII:44: представители иудейства прямо называются детьми диавола.

Совпадает Апокалипсис с Евангелием и в учении о "духе" - tт pneиma. И в том и в другом писании tт pneиma является просвещающим верующих фактором, личным принципом божественного откровения.

Наконец, апокалипсический хилиазм можно считать образным выражением учения четвертого Евангелия о двух воскресениях - первом духовном и втором - всеобщем воскресении тел человеческих для последнего суда.

Что касается языка Апокалипсиса, то он действительно в сравнении с языком Евангелия и посланий Иоанна представляет значительные особенности. Но многие, однако, из этих особенностей получают надлежащее объяснение из характера писания. Так, если в приветствии I:4: читаем: Ћpт х Мn kaЬ х ·n kaЬ х ¤rxсmenow, то это вовсе не указывает на невежество автора в греческом языке, доходящее до того, что он не знал, что после Ћpт нужно поставить родительный падеж или что глагол является несклоняемой частью речи, - нет, способ выражения обнаруживает даже мастерство писателя, некоторую свободу владения речью. Эту особенность языка можно назвать неправильностью риторического свойства, куда должно отнести еще все то, что обусловливалось живостью и силой поэтической пророческой речи. Другие особенности объясняются влиянием еврейского, которое особенно понятно в Апокалипсисе. Есть, наконец такие неправильности языка в Апокалипсисе, которые едва ли поддаются объяснению, - см., наприм., XIV:19. Встречаются случаи constructio ad sensum, - см. IV:1; VI:9; XI:15: и др.

Стиль, общий характер речи, правда, в Апокалипсисе несколько иной сравнительно с другими писаниями Иоанна. Но и последние не показывают апостола весьма искусным в том, что касается конструкции греческой речи. Это видно и из стиля 1: послания, где не усматривается свободы в выражении мыслей при помощи языка, - наоборот, замечается некоторое однообразие, - и из Евангелия, из которого видно, что его писал еврей.

Что касается Апокалипсиса, который все-таки, конечно, выделяется из ряда других писаний Иоанна в этом отношении, то его стиль может быть объяснен из формы писания. Как проповедь всегда почти у нас выделяется из ряда других литературных произведений своим языком, даже иногда требуют от нее особого стиля, так, можно предположить, и в Апокалипсисе Ап. Иоанна сказался особый апокалипсический стиль.

Наконец, между Апокалипсисом и другими писаниями Ап. Иоанна существуют и прямые соприкосновения в области языка. Это их родство выражается в выборе одинаковых образов, в некоторых совпадениях синтаксического характера и, наконец, в совпадении в некоторых случаях вокабуляра (см. Bousset, D. Offenbarung Johannis. S. 177-179).

Единство Апокалипсиса. С восьмидесятых годов минувшего столетия критическое исследование Апокалипсиса остро поставило вопрос о единстве этой свящ. книги. Почин в этом деле принадлежит ученому Даниилу Фёльтеру, выступившему в 1882: г. с сочинением "Происхождение Апокалипсиса" (на немецком языке). С тех пор появилось много опытов, предлагающих то или иное его деление. Здесь можно еще упомянуть труды Эрбеса, Шпитты, И. Вейса и др. Все они признают, что над Апокалипсисом в разное время работало несколько рук. Кроме того, еще Фишер в 1886: г. выступил с гипотезой, по которой Апокалипсис является иудейским произведением с христианскими интерполяциями. Наконец, Вейцзеккер, Пфлейдерер, Буссет и др. держатся гипотезы фрагментов, согласно которой автор Апокалипсиса воспользовался при написании своего труда различными апокалипсическими фрагментами, широко распространенными между иудеями.

При изучении всех этих гипотез обращает на себя внимание их чрезвычайная сложность. Нет никакой возможности приписать лицам, по представлению поименованных критиков, работавшим над Апокалипсисом, ту сложную и хитрую литературную работу, какую находят эти авторы. Да и вообще о крайнем субъективизме всех построений можно заключить из того, что никакая гипотеза не имеет сторонников, и каждый почти отрицатель единства книги предлагает свое решение вопроса, если не отказывается совсем от такого решения.

Далее, сложный и стройный план Апокалипсиса говорит в пользу его единства. Наконец, самое сильное доказательство этого единства основывается на факте одинакового языкового характера сплошь всего Апокалипсиса. Да и вообще в писателе книги, полной духа и жизни, невозможно усмотреть сухого компилятора.

Время, место и цель написания Апокалипсиса. В определении времени написания Апокалипсиса наблюдается полное согласие между первостепенным внешним свидетельством и данными для определения эпохи, заключающимися в самой книге. Так, Ириней сообщает, что Иоанн видел откровение к концу царствования Домициана. Положение христиан при Домициане отразилось и в содержании Апокалипсиса. Замечательно прежде всего то обстоятельство, что откровение предполагает повсеместное преследование христиан. Однако еще не видно, чтобы это преследование давало многих мучеников. Апокалиптик, правда, пережил уже один период времени, когда кровь христианская лилась рекой и, как показывает видение пятой печати, в настоящее время находится только в ожидании, что подобное же повторится в недалеком будущем. Как видно из обстоятельств его личной жизни, в период появления Апокалипсиса практиковалось особенное наказание за христианское исповедание - за слово Божие и за свидетельство Иисуса Христа. Таким наказанием было изгнание.

Все перечисленные черты положения христиан указывают на время Домициана. Кровавое гонение, которое имеет ввиду апокалиптик, есть гонение Нерона, которое, впрочем, не вышло за пределы Рима. Теперь преследование делается повсеместным, - это уже прямо указывает на Домициана. Видеть в этом черту из времени Траяна было бы ошибочно. Во-первых, из письма Плиния Младшего к Траяну видно, что он и без указаний императора принимал уже решительные меры против христиан, - очевидно, в прошлое царствование эти меры были в порядке вещей. Во-вторых, у Диона Кассия есть прямое известие о процессах христиан при Домициане. Наконец, изгнание в отношении к христианам практиковалось именно при последнем Флавии, а не ранее и не при Траяне.

Указание на другую особенность Домицианова царствования скрывается в символизме Апокалипсиса. Здесь часто идет речь о тех, которые не поклонились образу зверя. Лжепророк по XIII:14: убеждает людей, чтобы они сделали образ зверя. Символизм, конечно, ведет свое происхождение от практики императорского культа. Но опять же не о Нероне, а именно о Домициане засвидетельствовано, что он был особенно высокого мнения о своей божественности.

Словом, на основании исторических свидетельств можно утверждать, что Антонины не ввели чего-либо нового своею политикой в отношении к христианам, но только продолжили, развили программу последнего представителя прежней династии. Ввиду этого свидетельство Иринея о том, что откровение было созерцаемо в конце царствования Домициана, получает всю силу несомненной убедительности и полной достоверности. Точно указать год написания Апокалипсиса мы не имеем возможности.

Что касается места написания, то таковым был остров Патмос. Апокалиптику ясно говорится: "то, что видишь, напиши в книгу и пошли церквам, находящимся в Асии" (I:11). Было бы странно предполагать, что апокалиптик отложил на более или менее продолжительное время исполнение этого поручения Господа. Кроме того, откровение написано в форме послания, адресованного к определенным церквам, а это также заставляет предполагать, что Иоанн во время его написания находился вне М. Азии.

Поводом к написанию откровения послужила надвигавшаяся гроза в виде жестоких преследований, которые ожидали церковь. В то время уже было ясно, что наступает период, когда Римская империя откроет поход против христианства с целью стереть его с лица земли. Представление об этих угрожающих церкви бедствиях в связи с сознанием полной ее победы и послужило поводом к написанию Апокалипсиса.

Поводу соответствовала и цель. Откровение имеет ввиду не только семь малоазийских церквей, но всю вообще Церковь вселенной и хочет дать утешение всем тем из верующих всех времен, которые, будучи проникнуты истинным духом Христовым, чувствуют на себе ненависть мира сего в какой бы то ни было форме.

Цель и метод толкования Апокалипсиса. Целью исследования и толкования Апокалипсиса нужно поставить содействие достижению намерения его боговдохновенного писателя. Этим намерением было научение и утверждение всех христиан в вере и надежде, посему и задача толкования должна состоять в стремлении пробудить и усилить интерес к Апокалипсису и желание углубиться в его содержание и стремление извлечь из него возможную душевную пользу.

Метод толкования Апокалипсиса должен быть столь же своеобразен, как и самое его содержание.

Преданием нашей Православной Церкви установлено, что Апокалипсис св. Иоанна Богослова есть предвозвещение будущей судьбы Церкви и мира. Явления и образы, описываемые в нем, не есть ни прикровенная история прошлого, ни предуказание тех или других эпох церковной истории и отдельных человеческих личностей. Нет, Апокалипсис и его видения (кроме первых трех глав) есть в собственном смысле эсхатология, есть изображение последней судьбы мира и Церкви и тех событий, которые предварят и подготовят эту кончину. Поэтому ключ для понимания Апокалипсиса православный богослов должен искать, с одной стороны, в пророческих писаниях Ветхого Завета, где рисуются некоторые образы грядущей судьбы ветхозаветной и новозаветной церквей (пророк Даниил, Иезекииль, Иоиль), а с другой - и это в особенности - в эсхатологической речи Спасителя (Мф. XXIV гл.) [Kliefoth 14; Ewald 10-16; Corn. 11; Ebrard 28-33; Оберлен, Luthardt 173.]. То, что предсказал Спаситель, как имеющее быть при конце мира, должно служить руководством к пониманию предсказаний Апокалипсиса. И все, что находим эсхатологического в посланиях Апостолов Павла, Петра, Иуды, также должно быть принимаемо во внимание при толковании Апокалипсиса.

Содержание Апокалипсиса. Естественно, что тот или другой взгляд на содержание Апокалипсиса и на смысл его пророческих ведений должен быть основанием и деления Апокалипсиса на части при его исследовании. Общее деление остается у всех одним и тем же: именно подразделяют на введение (I:1-8), первую часть (I:9-III:22), вторую часть (IV-XXII:5) и заключение (XXII:6-21). Введение есть не что иное как вступление, содержащее в себе объяснение названия книги (1-2), цель ее написания (3), указание лиц, к которым она адресуется (4), благопожелание им мира от Триединого Бога (4-5а), доксология Иисуса Христа (5б-6) и ее авторизация (7-9).

Первая часть (I:9-20-III:22) содержит в себе послания к семи малоазийским церквам: Ефесской, Смирнской, Пергамской, Фиатирской, Сардийской, Филадельфийской и Лаодикийской, с обозначением их достоинств и недостатков, с предуказанием их будущей судьбы и обещанием награды вместе с предостережением и угрозою. Эту часть можно назвать пророчески-учительною. Ее содержание резко отличается от содержания второй части; точно так же отлична и форма изложения. Здесь преобладает историческая форма древних пророчеств. Далее здесь нет ничего эсхатологического, но все ограничивается течением настоящего времени или близкого будущего. Семь малоазийских церквей суть типы состояния вселенской Церкви и ее последователей. Начало такому взгляду на отношение содержания первых трех глав ко всей Церкви указано Мураториевым каноном, где замечено, что хотя Иоанн "писал семи церквам, однако же говорит всем". Это мнение разделяют и новейшие толкователи. Откровения семи церквам составляют особенный ряд откровений, назначенных, первее всего, непосредственно к известным семи церквам Малой Азии, и если касаются всех христиан, то так же, как, напр., послания Ап. Павла к частным обществам и лицам, касаются всех христиан вселенской Церкви, т.е. постольку, поскольку в них содержатся общехристианские наставления, или поскольку могут повторяться в истории мира те или другие частные положения и случаи.

Основываясь на этом положении, приходится совершенно отделить первую часть от второй части Апокалипсиса, если исследовать его с точки зрения эсхатологии мира.

Вторая часть Апокалипсиса может быть названа апокалипсико-эсхатологической, так как в этой части эсхатологические истины, случайно и по частям сообщавшиеся в других писаниях Ветхого (особ. у Даниила) и Нового Заветов (в Евангелии у Ап. Павла и Петра), раскрываются апокалипсическим способом, т.е. через картины, символы и видения, иногда странные и недоступные для ясного представления [Le Blane D'ambonne, с. 159.]. По отношению к такого рода содержанию и его изложению задачи толкователя более сложны и затруднительны. Поэтому, кажется, нет двух толкователей, которые бы вполне сходились между собою в разделении на группы апокалипсических видений и в указании связи их между собою. Содержание Апокалипсиса столь разнообразно, видения и картины столь многочисленны, что для каждого толкователя при разнообразии человеческих умов и способностей всегда находится новая точка зрения, которая и делает его несогласным (хотя часто и в очень незначительном отношении) со всеми предшествующими толкователями. Нужно держаться общего убеждения, что Апокалипсис представляет собою несколько групп видений, отчасти параллельных между собою [Luthardt 171.]. Это общее правило, прилагаемое к толкованию Апокалипсиса, так сказать, освящено древними толкователями и несомненно отобразилось на толковании св. Андрея Кесарийского.

Имея ввиду этот общий взгляд на характер отрывочности в раскрытии содержания Апокалипсиса, всю его вторую эсхатологическую часть можно разделить на пять отделов-групп. Каждый отдел-группа представляет собою особый и самостоятельный порядок явлений, служащих обнаружением Божественного мироправления. Этот порядок, начинаясь в том или другом пункте христианской истории, приходит к ее последним событиям в конце мира. - Укажем вкратце эти пять порядков.

Первый порядок. Видение престола на небе и Сидящего с запечатанною книгою в деснице; явление Ангела посреди престола для раскрытия печатей книги (IV-V гл.). Явления коней после раскрытия каждой печати: после первой - белого, второй - рыжего, третьей - черного, четвертой - бледного (VI:1-8). При раскрытии пятой печати - видение под жертвенником душ убиенных за слово Божие (VI:9-12); по снятии же шестой печати - явления мирового переворота и ужас всех живущих на земле (VI:13-17).

Второй порядок. Видение четырех Ангелов на четырех углах земли и Ангела, сходящего с неба с печатью Бога в руке для запечатления 144: тысяч рабов Божиих (VII гл.); раскрытие седьмой печати и звуки шести труб, сопровождавшиеся казнями (VIII-IX гл.). Видение Ангела с раскрытой книгой. Измерение храма. Явление двух свидетелей; землетрясение после их восхождения на небо. Звук седьмой трубы: голоса на небе с хвалою воцарившемуся Господу Иисусу Христу. Видение храма на небе и явление ковчега при молниях, голосах, громах и землетрясении (X-XI гл.).

Третий порядок. Великое знамение: видение жены, облеченной в солнце, красный дракон, борьба архистр. Михаила с драконом и низвержение этого последнего на землю (гл. XII-XIII). Видение девственников, стоящих на горе Сионе, - Ангела, летящего по небу с вечным Евангелием, другого Ангела, возвещающего падение Вавилона с угрозою поклоняющимся зверю. Видение на светлом облаке подобного Сыну Человеческому с серпом в руке для пожатия земли и видение Ангела с серпом для обрезания винограда на земле, который был брошен в великое точило гнева Божия (гл. XIV).

Четвертый порядок. Видение семи Ангелов с семью чашами последних язв и видение победивших зверя (гл. XV). Вылитие одной за другою шести чаш и шесть казней после каждой из них. Землетрясение после седьмой чаши (гл. XVI). Объяснение видения блудницы, сидящей на звере (гл. XVII). Возвещение о погибели Вавилона и плач о нем (гл. XVIII). Радость на небе. Видение отверстого неба, белого коня и сидящего на нем Верного и Истинного Слова Божия, идущего в сопровождении воинства для суда над зверем и лжепророком (гл. XIX).

Пятый порядок. Видение Ангела с цепью и ключом в руке для заключения дракона на тысячу лет в бездну. Воскресение убиенных и царствование их со Христом тысячу лет. Освобождение сатаны, появление народов Гога и Магога, их поражение и ввержение сатаны в геенну (гл. XX). Видение нового неба, новой земли, нового Иерусалима и его обитателей (гл. XXI-XXII:1-5).

К этому видению непосредственно примыкает заключение Апокалипсиса, которое, кроме указания на авторитет Иисуса Христа как автора откровения, содержит в себе увещание принять всем сердцем возвещенное и ожидать скорого второго пришествия (XXII:6-21).

Из этого краткого указания содержания пяти порядков апокалипсических видений можно усмотреть ту общую мысль, что выяснение Божественного мироправления идет от общего к частному, постепенно добавляя все новые и новые частности. А так как это мироправление должно кончиться всеобщим судом и воздаянием, которому должны предшествовать Божественные призывы к покаянию, то в этих порядках применена также и некоторая постепенность все более и более усиливающихся казней гнева Божия над нечестивыми. - В первом порядке изображены только общие последствия христианской проповеди в мире: бедствия на земле и награды на небе (первые пять печатей). Этот порядок оканчивается только предсказанием на будущий суд, которому должны предшествовать перевороты в мире. Второй порядок, начиная с указания разделения между избранными Божиими и грешниками, содержит в себе раскрытие явлений гнева Божия непосредственно над этими грешниками как карающими сами себя. Эти казни вызовут крайнее разобщение между избранными и грешниками, и представители избранных (два свидетеля) подвергнутся крайнему преследованию со стороны грешников. Но это крайнее развитие зла будет вместе и преддверием его падения: громы и землетрясения предвещают приближение суда.

Явления третьего порядка служат как бы объяснением явлений предшествующих порядков: земные страдания праведников, злодеяния грешников и их вражда против первых есть следствие той борьбы, которая происходила на земле между добром и злом, ангелами добрыми и ангелами злыми. Диавол посылает в мир даже антихриста (зверя). Но борьба должна кончиться победою добра; Ангел уже возвещает эту победу, и является Сын Божий с серпом в руке, что и по притче Спасителя означает кончину мира. После того, как в третьем порядке была указана главная причина зла на земле, явления четвертого порядка рисуют, с одной стороны, картины справедливых казней, которым должен подвергнуться грешный мир, а с другой - то процветание зла, которое будет детищем диавола. Божественный промысл не дремлет: наказания грешного мира дойдут до своего конца, и после того как для всех станет очевидным, что человечество останется нераскаянным, Господь явится с небесным воинством и произведет суд над миром, начав его с главных обольстителей - со зверя и лжепророка, т.е. с антихриста и его поборника.

Явления пятого порядка хотя, по-видимому, и представляют собою продолжение и вывод порядка предыдущего, но в действительности есть ответ на некоторые возможные недоумения по поводу порядков предыдущих. По учению Христа и апостолов диавол был уже побежден. Почему же он так силен в мире? На это Апокалипсис отвечает, что действительно диавол побежден, что он как бы связан искупительными заслугами Спасителя; но эти узы действительны только по отношению к тем, которые суть истинные рабы Христовы, которые, сраспинаясь Ему, с Ним и воскресают для царствования и свободы над злом. Диавол свободен лишь по отношению к сынам противления. Свою прежнюю полную свободу он получит только в конце мира и то только на короткое время (время антихриста). Тогда он получит власть вести войну даже и против святых. Но это временная полная свобода диавола будет вместе с тем и его последним торжеством, за которым последует окончательное посрамление и окончательное осуждение его и всех его приверженцев. Он взойдет на высоту, но не для того, чтобы навсегда остаться там, а для того, чтобы на виду у всех быть низринутым оттуда в бездну - геенну. Тогда-то, когда это падение диавола совершится у всех на виду, наступит вечное спокойствие и блаженство праведников и начнутся вечные мучения грешников.

Литература. Августин. О граде Божием. - Андрей Кесарийский. Толкование на Апокалипсис. - Викторин. Толкование на Апокалипсис. - Жданов. Откровение Господа о семи азийских церквах. М. 1891: г. - Евсевий. История Церкви. - Ипполит. Слово о Христе и об антихристе. - Ириней. Против ересей. Кн. V, гл. 18. - Норов, А. Путешествие к семи церквам, упоминаемым в Апокалипсисе. 1847: г. - Оберлен. Прор. Даниил и Апокалипсис ев. Иоанна. 1882: г. - Орлов, свящ., Н. Д. Апокалипсис ев. Иоанна Богослова М. 1904: г. - Novum Testamentum Graece ad antiquos testes denuo recensuit Const. Tischendorf, editio septima. - Ebrard. Die Offenbarung Johannis. 1835: г. – Ewald, g. H. A. Commentarius in Apocalypsin Johannis exegeticus et criticus. 1828: г. – Ewald, g. H. A. Johannis Apocalypse. 1862: г. - Hengstenberg. Die Offenbarung desh. Johannis. 1849: г. - Kliefoth. Die Offenbarung desh. Jоhannis. 1874: г. - Luthardt, C. E. Die Offenbarung Johannis. 1861: г. - Migne, J. P. Scripturae Sacrae cursus completus. T. XXV. In Apocalypsin dilucidatio et commentaria. 1842: г. - Bousset, D. Offenbarung Johannis. 1906: г. - Winer. Biblisches Realworterbuch. 1872: г.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
IT ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them.
This chapter is a general preface to the whole book, and contains, I. An inscription, declaring the original and the design of it, ver. 1, 2. II. The apostolic benediction pronounced on all those who shall pay a due regard to the contents of this book, ver. 3-8. III. A glorious vision or appearance of the Lord Jesus Christ to the apostle John, when he delivered to him this revelation, ver. 9, to the end.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Revelation of St. John the Divine
Among the interpreters of the Apocalypse, both in ancient and modern times, we find a vast diversity of opinions, but they may be all reduced to four principal hypotheses, or modes of interpretation: -
1. The Apocalypse contains a prophetical description of the destruction of Jerusalem, of the Jewish war, and the civil wars of the Romans.
2. It contains predictions of the persecutions of the Christians under the heathen emperors of Rome, and of the happy days of the Church under the Christian emperors, from Constantine downwards.
3. It contains prophecies concerning the tyrannical and oppressive conduct of the Roman pontiffs, the true antichrist; and foretells the final destruction of popery.
4. It is a prophetic declaration of the schism and heresies of Martin Luther, those called Reformers, and their successors; and the final destruction of the Protestant religion.
The first opinion has been defended by Professor Wetstein, and other learned men on the continent.
The second is the opinion of the primitive fathers in general, both Greek and Latin.
The third was first broached by the Abb Joachim, who flourished in the thirteenth century, was espoused by most of the Franciscans; and has been and still is the general opinion of the Protestants.
The fourth seems to have been invented by popish writers, merely by way of retaliation; and has been illustrated and defended at large by a Mr. Walmsley, (I believe), titular dean of Wells, in a work called the History of the Church, under the feigned name of Signior Pastorini.
In this work he endeavors to turn every thing against Luther and the Protestants, which they interpreted of the pope and popery; and attempts to show, from a computation of the Apocalyptical numbers, that the total destruction of Protestantism in the world will take place in 1825! But this is not the first prophecy that has been invented for the sake of an event, the accomplishment of which was earnestly desired; and as a stimulus to excite general attention, and promote united exertion, when the time of the pretended prophecy was fulfilled. But 1825 is past by, and 1832 is come, and the Protestant Church is still in full vigor, while the Romish Church is fast declining.
The full title of the book which I quote is the following: -
"The General History of the Christian Church, from her birth to her final triumphant state in Heaven, chiefly deduced from the Apocalypse of St. John the Apostle. By Sig. Pastorini.
'Blessed is he that readeth and heareth the words of this prophecy.' - Apocalypse, Rev 1:3.
Printed in the year M.DCC.LXXI." 8vo. No place nor printer's name mentioned.
The place where he foretells the final destruction of Protestantism is in pp. 249 and 262.
The Catholic college of Maynooth, in Ireland, have lately published a new edition of this work! in which the author kindly predicts the approaching overthrow of the whole Protestant system, both in Church and state; and in the meantime gives them, most condescendingly, Abaddon or the devil for their king!
Who the writer of the Apocalypse was, learned men are not agreed. This was a question, as well in ancient as in modern times. We have already seen that many have attributed it to the Apostle John; others, to a person called John the presbyter, who they say was an Ephesian, and totally different from John the apostle. And lastly, some have attributed it to Cerinthus, a contemporary of John the apostle. This hypothesis, however, seems utterly unsupportable; as there is no probability that the Christian Church would have so generally received a work which came from the hands of a man at all times reputed a very dangerous heretic; nor can the doctrines it contains ever comport with a Cerinthian creed.
Whether it was written by John the apostle, John the presbyter, or some other person, is of little importance if the question of its inspiration be fully established. If written by an apostle it is canonical; and should be received, without hesitation, as a work Divinely inspired. Every apostle acted under the inspiration of the Holy Spirit. John was an apostle, and consequently inspired; therefore, whatever he wrote was written by Divine inspiration. If, therefore, the authenticity of the work be established, i.e., that it was written by John the apostle, all the rest necessarily follow.
As I have scarcely any opinion to give concerning this book on which I could wish any of my readers to rely, I shall not enter into any discussion relative to the author, or the meaning of his several visions and prophecies; but for general information refer to Dr. Lardner, Michaelis, and others.
Various attempts have been made by learned men to fix the plan of this work; but even in this few agree. I shall produce some of the chief of these: and first, that of Wetstein, which is the most singular of the whole.
He supposes the book of the Apocalypse to have been written a considerable time before the destruction of Jerusalem. The events described from the fourth chapter to the end he supposes to refer to the Jewish war, and to the civil commotions which took place in Italy while Otho, Vitellius, and Vespasian were contending for the empire. These contentions and destructive wars occupied the space of about three years and a half, during which Professor Wetstein thinks the principal events took place which are recorded in this book. On these subjects he speaks particularly in his notes, at the end of which he subjoins what he calls his Ανακεφαλαιωσις, or synopsis of the whole work, which I proceed now to lay before the reader.
"This prophecy, which predicts the calamities which God should send on the enemies of the Gospel, is divided into two parts. The first is contained in the closed book; the second, in the open book.
I. The first concerns the earth and the third part, i.e., Judea and the Jewish nation,
II. The second concerns many peoples, and nations, and tongues, and kings, Rev 10:11, i.e., the Roman empire.
1. The book written within and without, and sealed with seven seals, Rev 5:1, is the bill of divorce sent from God to the Jewish nation.
2. The crowned conqueror on the white horse armed with a bow, Rev 6:2, is Artabanus, king of the Parthians, who slaughtered multitudes of the Jews in Babylon.
3. The red horse, Rev 6:4. The Sicarii and robbers in Judea, in the time of the Proconsuls Felix and Festus.
4. The black horse, Rev 6:5. The famine under Claudius.
5. The pale horse, Rev 6:8. The plague which followed the robberies and the famine.
6. The souls of those who were slain, Rev 6:9. The Christians in Judea, who were persecuted, and were now about to be avenged.
7. The great earthquake, Rev 6:12. The commotions which preceded the Jewish rebellion.
8. The servants of God from every tribe, sealed in their foreheads, Rev 7:3. The Christians taken under the protection of God, and warned by the prophets to flee immediately from the land.
9. The silence for half an hour, Rev 8:1. The short truce granted at the solicitation of King Agrippa. Then follows the rebellion itself.
1. The trees are burnt, Rev 8:7. The fields and villages, and unfortified places of Judea, which first felt the bad effects of the sedition.
2. The burning mountain cast into the sea which in consequence became blood, Rev 8:8; and,
3. The burning star falling into the rivers, and making the waters bitter, Rev 8:10, Rev 8:11. The slaughter of the Jews at Caesarea and Scythopolis.
4. The eclipsing of the sun, moon, and stars, Rev 8:12. The anarchy of the Jewish commonwealth.
5. The locusts like scorpions hurting men, Rev 9:3. The expedition of Cestius Gallus, prefect of Syria.
6. The army with arms of divers colors, Rev 9:16, Rev 9:17. The armies under Vespasian in Judea. About this time Nero and Galba died; after which followed the civil war, signified by the sounding of the seventh trumpet, Rev 10:7, Rev 10:11; Rev 11:15.
1. The two prophetic witnesses, two olive trees, two candlesticks, Rev 11:3, Rev 11:4. Teachers in the Church, predicting the destruction of the Jewish temple and commonwealth.
2. The death of the witnesses, Rev 11:7. Their flight, and the flight of the Church of Jerusalem, to Pella, in Arabia.
3. The resurrection of the witnesses, after three days and a half, Rev 11:11. The predictions began to be fulfilled at a time in which their accomplishment was deemed impossible; and the doctrine of Christ begins to prevail over Judea, and over the whole earth.
4. The tenth part of the city fell in the same hour, and seven thousand names of men slain, Rev 11:13. Jerusalem seized by the Idumeans; and many of the priests and nobles, with Annas, the high priest, signified by names of men, i.e. men of name, slain by the Zealots.
5. The woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head, Rev 12:1. The Christian Church.
6. The great red dragon seen in heaven, with seven heads, seven diadems, and ten horns, Rev 12:3. The six first Caesars, who were all made princes at Rome, governing the armies and the Roman people with great authority; especially Nero, the last of them, who, having killed his mother, cruelly vexed the Christians, and afterwards turned his wrath against the rebellious Jews.
7. The seven-headed beast from the sea, having ten horns surrounded with diadems, Rev 13:1. Galba, Otho, and Vitellius, who were shortly to reign, and who were proclaimed emperors by the army.
8. This beast, having a mouth like a lion, the body like a leopard, the feet like a bear, Rev 13:2. Avaricious Galba; rash, unchaste, and inconstant Otho; Vitellius, cruel and sluggish, with the German any.
9. One head, i.e., the seventh, cut off, Rev 13:3. Galba.
10. He who leadeth into captivity shall be led into captivity; he who killeth with the sword shall be killed with the sword, Rev 13:10. Otho, who subdued the murderers of Galba, and slew himself with a dagger, Vitellius, who bound Sabinus with chains and was himself afterwards bound.
11. Another beast rising out of the earth, with two horns, Rev 13:11. Vespasian and his two and, Titus and Domitian, elected emperors at the same time in Judea.
12. The number of the wild beast, 666, the number of a man, Teitan, Titan or Titus: T, 300. E, 5. I, 10. T, 300. A, 1. N. 50, making in the whole 666. [But some very respectable MSS. have 616 for the number; if the N be taken away from Teitan, then the letters in Teita make exactly the sum 616].
13. A man sitting upon a cloud, unity a crown of gold upon his head, and a sickle in his hand, Rev 14:14. Otho and his army, about to prevent supplies for the army of Vitellius.
14. An angel of fire commanding another angel to gather the vintage; the winepress trodden whence the blood flows out 1600 furlongs. The followers of Vitellius laying all waste with fire; and the Bebriaci conquering the followers of Otho with great slaughter.
Then follow the seven plagues: -
1. The grievous sore, Rev 16:2. The diseases of the soldiers of Vitellius through intemperance.
2. The sea turned into blood, Rev 16:3. The fleet of Vitellius beaten, and the maritime towns taken from them by the Flavii.
3. The rivers turned into blood, Rev 16:4. The slaughter of the adherents of Vitellius, at Cremona and elsewhere, near rivers.
4. The scorching of the sun, Rev 16:8. The diseases of the Vitellii increasing, and their exhausted bodies impatient of the heat.
5. The seat of the beast darkened, Rev 16:10. All Rome in commotion through the torpor of Vitellius.
6. Euphrates dried up, and a way made for the kings of the east; and the three unclean spirits like frogs. The Flavii besieging Rome with a treble army; one part of which was by the bank of the Tiber.
The shame of him who is found asleep and naked. Vitellius, Rev 16:15. Armageddon, Rev 16:16. The praetorian camps.
7. The fall of Babylon, Rev 16:19. The sacking of Rome.
1. The whore, Rev 17:1. Rome.
2. The seven kings, Rev 17:10. Caesar, Augustus, Tiberius, Caligula, Claudius, Nero, and Galba.
3. The eighth, which is of the seven, Rev 17:11. Otho, destined by adoption to be the son and successor of Galba.
4. The ten horns, Rev 17:12-16. The leaders of the Flavian factions.
5. The merchants of the earth, Rev 18:11; i.e., of Rome, which was then the emporium of the whole world.
6. The beast and the false prophet, Rev 19:20. Vespasian and his family, contrary to all expectation, becoming extinct in Domitian, as the first family of the Caesars, and of the three princes, Galba, Otho, and Vitellius.
7. The millennium, or a thousand years, Rev 20:2. Taken from Psa 90:4, a time appointed by God, including the space of forty years, from the death of Domitian to the Jewish war under Adrian.
8. Gog and Magog, going out over the earth, Rev 20:8. Barchochebas, the false Messiah, with an immense army of the Jews, coming forth suddenly from their caves and dens, tormenting the Christians, and carrying on a destructive war with the Romans.
9. The New Jerusalem, Rev 21:1, Rev 21:2. The Jews being brought so low as to be capable of injuring no longer; the whole world resting after being expiated by wars; and the doctrine of Christ propagated and prevailing everywhere with incredible celerity.
Wetstein contends (and he is supported by very great men among the ancients and moderns) that "the book of the Revelation was written before the Jewish war, and the civil wars in Italy; that the important events which took place at that time, the greatest that ever happened since the foundation of the world, were worth enough of the Divine notice, as the affairs of his Church were so intimately connected with them; that his method of exposition proves the whole book to be a well-connected, certain series of events; but the common method of interpretation, founded on the hypothesis that the book was written after the destruction of Jerusalem, is utterly destitute of certainty, and leaves every commentator to the luxuriance of his own fancy, as is sufficiently evident from what has been done already on this book; some interpreters leading the reader now to Thebes, now to Athens, and finding in the words of the sacred penman Constantine the Great; Arius, Luther, Calvin; the Jesuits; the Albigenses; the Bohemians; Chemnitius; Elizabeth, queen of England; Cecil, her treasurer; and who not?" - See Wetstein's Gr. Test., vol. ii. p. 889.
Those who consider the Apocalypse as a prophecy and scenical exhibition of what shall happen to the Christian Church to the end of the world, lay this down as a proposition, which comprises the subject of the whole book: The contest of Christ with his enemies; and his final victory and triumph over them. See Co1 15:25; Matthew 24:1-51; Mark 13:1-37; Luke 21:5-38. But what is but briefly hinted in the above scriptures, is detailed at large in the Apocalypse, and represented by various images nearly in the following order: -
1. The decrees of the Divine providence, concerning what is to come, are declared to John.
2. The manner in which these decrees shall be executed is painted in the most vivid colors.
3. Then follow thanksgivings to God, the ruler and governor of all things, for these manifestations of his power, wisdom and goodness.
After the exordium, and the seven epistles to the seven Churches of Asia Minor, to whose angels or bishops the book seems to be dedicated, 3:22), the scene of the visions is opened in heaven, full of majesty; and John receives a promise of a revelation relative to the future state of the Church,5:14.
The enemies of the Church of Christ which the Christians had then most to fear were the Jews, the heathens, and the false teachers. All these are overcome by Christ, and over them he triumphs gloriously. First of all, punishments are threatened to the enemies of the kingdom of Christ, and the preservation of his own followers in their greatest trials determined; and these determinations are accompanied with the praises and thanksgivings of all the heavenly inhabitants, and of all good men,10:11.
The transactions of the Christian religion are next recorded,14:5. The Christians are persecuted: -
1. By the Jews; but they were not only preserved, but they increase and prosper.
2. By the heathens; but in vain do these strive to overthrow the kingdom of Christ, which is no longer confined within the limits of Judea, but spreads among the Gentiles, and diffuses itself over the whole Roman empire, destroying idolatry, and rooting out superstition, in every quarter,13:10.
3. False teachers and impostors of various kinds, under the name of Christians, but enemies of the cross of Christ, more intent on promoting the interests of idolatry or false worship than the cause of true religion, Rev 13:11-18, exert their influence to corrupt and destroy the Church; but, notwithstanding, Christianity becomes more extended, and true believers more confirmed in their holy faith, Rev 14:1-5. Then new punishments are decreed against the enemies of Christ, both Jews and heathens: the calamities coming upon the Jewish nation before its final overthrow are pointed out,15:8. Next follows a prediction of the calamities which shall take place during the Jewish war; and the civil wars of the Romans during the contentions of Otho and Vitellius,16, who are to suffer most grievous punishments for their cruelties against the Christians,18. The Jewish state being now finally overthrown,24, the heavenly inhabitants give praise to God for his justice and goodness; Christ is congratulated for his victory over his enemies, and the more extensive progress of his religion, Rev 19:1-10.
Opposition is, however, not yet totally ended: idolatry again lifts up its head, and new errors are propagated; but over these also Christ shows himself to be conqueror, Rev 19:11-21. Finally, Satan, who had long reigned by the worship of false gods, errors, superstitions, and wickedness, is deprived of all power and influence; and the concerns of Christianity go on gloriously, Rev 20:1-6. But towards the end of the world new enemies arise, and threaten destruction to the followers of Christ; but in vain is their rage, God appears in behalf of his servants, and inflicts the most grievous punishments upon their adversaries, Rev 20:6-10. The last judgment ensues, Rev 20:11-15, all the wicked are punished, and the enemies of the truth are chained, so as to be able to injure the godly no more; the genuine Christians, who had persevered unto death, are brought to eternal glory; and, freed from all adversities, spend a life that shall never end, in blessedness that knows no bounds,22:21. See Rosenmuller.
Eichhorn takes a different view of the plan of this book; though in substance not differing much from that above. According to this writer the whole is represented in the form of a drama, the parts of which are the following:
I. The title, Rev 1:1-3.
II. The prologue,3:22; in which it is stated that the argument of the drama refers to the Christians; epistles being sent to the Churches, which, in the symbolic style, are represented by the number seven.
Next follows the drama itself, the parts of which are: -
The prolusio, or prelude,8:5; in which the scenery is prepared and adorned.
Act the first,12:17. Jerusalem is taken, and Judaism vanquished by Christianity.
Act the second,20:10. Rome is conquered, and heathenism destroyed by the Christian religion.
Act the third,22:5. The New Jerusalem descends from heaven; or the happiness of the life to come, and which is to endure for ever, is particularly described, Rev 22:6-11. Taken in this sense, Eichhorn supposes the work to be most exquisitely finished, and its author to have had a truly poetic mind, polished by the highest cultivation; to have been accurately acquainted with the history of all times and nations, and to have enriched himself with their choicest spoils.
My readers will naturally expect that I should either give a decided preference to some one of the opinions stated above, or produce one of my own; I can do neither, nor can I pretend to explain the book: I do not understand it; and in the things which concern so sublime and awful a subject, I dare not, as my predecessors, indulge in conjectures. I have read elaborate works on the subject, and each seemed right till another was examined. I am satisfied that no certain mode of interpreting the prophecies of this book has yet been found out, and I will not add another monument to the littleness or folly of the human mind by endeavoring to strike out a new course. I repeat it, I do not understand the book; and I am satisfied that not one who has written on the subject knows any thing more of it than myself. I should, perhaps, except J. E. Clarke, who has written on the number of the beast. His interpretation amounts nearly to demonstration; but that is but a small part of the difficulties of the Apocalypse: that interpretation, as the most probable ever yet offered to the public, shall be inserted in its proper place; as also his illustration of the xiith, xiiith, and xviith chapters. As to other matters, I must leave them to God, or to those events which shall point out the prophecy; and then, and probably not till then, will the sense of these visions be explained.
A conjecture concerning the design of the book may be safely indulged; thus then it has struck me, that the book of the Apocalypse may be considered as a Prophet continued in the Church of God, uttering predictions relative to all times, which have their successive fulfillment as ages roll on; and thus it stands in the Christian Church in the place of the Succession of Prophets in the Jewish Church; and by this especial economy Prophecy is Still Continued, is Always Speaking; and yet a succession of prophets rendered unnecessary. If this be so, we cannot too much admire the wisdom of the contrivance which still continues the voice and testimony of prophecy, by means of a very short book, without the assistance of any extraordinary messenger, or any succession of such messengers, whose testimony would at all times be liable to suspicion, and be the subject of infidel and malevolent criticism, howsoever unexceptionable to ingenuous minds the credentials of such might appear.
On this ground it is reasonable to suppose that several prophecies contained in this book have been already fulfilled, and that therefore it is the business of the commentator to point such out. It may be so; but as it is impossible for me to prove that my conjecture is right, I dare not enter into proceedings upon it, and must refer to Bishop Newton, and such writers as have made this their particular study.
After having lived in one of the most eventful eras of the world; after having seen a number of able pens employed in the illustration of this and other prophecies; after having carefully attended to those facts which were supposed to be the incontestable proofs of the fulfillment of such and such visions, seals, trumpets, thunders, and vials of the Apocalypse; after seeing the issue of that most terrible struggle which the French nation, the French republic, the French consulate, and the French empire, have made to regain and preserve their liberties, which, like arguing in a circle, have terminated where they began, without one political or religious advantage to them or to mankind; and after viewing how the prophecies of this book were supposed to apply almost exclusively to these events, the writers and explainers of these prophecies keeping pace in their publications with the rapid succession of military operations, and confidently promising the most glorious issue, in the final destruction of superstition, despotism, arbitrary power, and tyranny of all kinds, nothing of which has been realized; I say, viewing all these things, I feel myself at perfect liberty to state that, to my apprehension, all these prophecies have been misapplied and misapprehended; and that the Key to them is not yet intrusted to the sons of men. My readers will therefore excuse me from any exposure of my ignorance or folly by attempting to do what many, with much more wisdom and learning, have attempted, and what every man to the present day has failed in, who has preceded me in expositions of this book. I have no other mountain to heap on those already piled up; and if I had, I have not strength to lift it: those who have courage may again make the trial; already we have had a sufficiency of vain efforts.
Ter sunt conati imponere Pelio Ossam
Scilicet, atque Ossae frondosum involvere Olympum:
Ter Pater extructos disjecit fulmine montes.
Virg., G. i. 281.
With mountains piled on mountains thrice they strove
To scale the steepy battlements of Jove;
And thrice his lightning and red thunder play'd,
And their demolish'd works in ruin laid.
Dryden
I had resolved, for a considerable time, not to meddle with this book, because I foresaw that I could produce nothing satisfactory on it: but when I reflected that the literal sense and phraseology might be made much plainer by the addition of philological and critical notes; and that, as the diction appeared in many places to be purely rabbinical, (a circumstance to which few of its expositors have attended), it might be rendered plainer by examples from the ancient Jewish writers; and that several parts of it spoke directly of the work of God in the soul of man, and of the conflicts and consolations of the followers of Christ, particularly in the beginning of the book, I changed my resolution, and have added short notes, principally philological, where I thought I understood the meaning.
I had once thought of giving a catalogue of the writers and commentators on this book, and had begun a collection of this kind; but the question of Cui bono? What good end is this likely to serve? not meeting with a satisfactory answer in my own mind, caused me to throw this collection aside. I shall notice two only.
1. The curious and learned work entitled, "A plaine Discovery of the whole Revelation of St. John," written by Sir John Napier, inventor of the logarithms, I have particularly described in the general preface to the Holy Scriptures, prefixed to the Book of Genesis, to which the reader is requested to refer.
2. Another work, not less singular, and very rare, entitled, "The Image of both Churches, after the most wonderful and heavenly Revelation of Sainct John the Evangelist, containing a very fruitfull exposition or paraphrase upon the same: wherein it is conferred with the other scriptures, and most auctorised histories Compyled by John Bale, an exyle also in thys lyfe for the faithful testimony of Jesu." Printed at London by Thomas East, 18mo., without date.
The author was at first a Carmelite, but was afterwards converted to the Protestant religion. He has turned the whole of the Apocalypse against the Romish Church; and it is truly astonishing to see with what address he directs every image, metaphor, and description, contained in this book, against the corruptions of this Church. He was made bishop of Ossory, in Ireland; but was so persecuted by the papists that he narrowly escaped with his life, five of his domestics being murdered by them. On the accession of Mary he was obliged to take refuge in the Low Countries, where it appears he compiled this work. As he was bred up a papist, and was also a priest, he possessed many advantages in attacking the strongest holds of his adversaries. He knew all their secrets, and he uncovered the whole; he was acquainted with all their rites, ceremonies, and superstitions, and finds all distinctly marked in the Apocalypse, which he believes was written to point out the abominations, and to foretell the final destruction of this corrupt and intolerant Church. I shall make a few references to his work in the course of the following notes. In Rev 17:1, the author shows his opinion, and speaks something of himself: Come hither, I will show thee the judgment of the great whore, etc. "Come hither, friende John, I will show thee in secretnesse the tirrible judgement of the great whore, or counterfaite Church of hypocrites. Needs must this whore be Rome, for that she is the great citie which reigneth over the kings of the earth. Evident it is both by Scriptures and Cronicles that in John's dayes Rome had dominion over all the whole world: and being infected with the abominations of all landes, rightly is shee called Babylon. or Citie of Confusion. And like as in the Scriptures ofte tymes under the name of Jerusalem is ment the whole kingdom of Juda, so under the name of Rome here may be understanded the unyversall worlde, with all their abominations and divilleshnesses, their idolatryes, witchcraftes, sectes, superstitions, papacyes, priesthoodes, relygions, shavings, anointings, blessings, sensings, processions, and the divil of all such beggeryes. For all the people since Christes assencion, hath this Rome infected with hir pestilent poisons gathered from all idolatrous nations, such time as she held over them the monarchial suppremit. At the wryting of this prophecy felt John of their cruiltie, being exiled into Pathmos for the faithfull testimony of Jesu. And so did I, poore creature, with my poore wife and children, at the gatheringe of this present commentary, flying into Germanye for the same," etc.
Shall I have the reader's pardon if I say that it is my firm opinion that the expositions of this book have done great disservice to religion: almost every commentator has become a prophet; for as soon as he began to explain he began also to prophesy. And what has been the issue? Disappointment laughed at hope's career, and superficial thinkers have been led to despise and reject prophecy itself. I shall sum up all that I wish to say farther in the words of Graserus: Mihi tota Apocalypsis valde obscura videtur; et talis, cujus explicatio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus vroficere, quam in hoc obscurissimo Vaticinio.

The preface to this book, and the promise to them who read it, Rev 1:1-3. John's address to the seven Churches of Asia, whose high calling he particularly mentions; and shows the speedy coming of Christ, Rev 1:4-8. Mentions his exile to Patmos, and the appearance of the Lord Jesus to him, Rev 1:9-11. Of whom he gives a most glorious description, Rev 1:12-18. The command to write what he saw, and the explanation of the seven stars and seven golden candlesticks, Rev 1:19, Rev 1:20.
The Revelation of St. John the divine. To this book the inscriptions are various.
" - The Revelation.
- The Revelation of John.
- Of John the divine.
- Of John the divine and evangelist.
- The Revelation of John the apostle and evangelist.
- The Revelation of the holy and glorious apostle and evangelist, the beloved virgin John the divine, which he saw in the island of Patmos.
- The Revelation of Jesus Christ, given to John the divine."
These several inscriptions are worthy of little regard; the first verse contains the title of the book.

Albert Barnes: Notes on the Bible - 1834
Introduction to Revelation
Section 1. The Writer of the Book of Revelation
Much has been written on the question who was the author of this book. To enter into an extended investigation of this would greatly exceed the limits which I have, and would not comport with my design in these notes. For a full examination of the question I must refer to others, and would mention particularly, Prof. Stuart, Com. i. 283-427; Lardner, Works, vi. 318-327; Hug, Introduction to the New Testament, pp. 650-673, Andover, 1836; Michaelis, Introduction to the New Testament, iv. 457-544; and the article "Revelation," in Kitto's Cyclopaedia of Biblical Literature. I propose to exhibit, briefly, the evidence that the apostle John was the author, according to the opinion which has been commonly entertained in the church; the proof of which seems to me to be satisfactory. This may be considered under these divisions: the direct historical evidence, and the insufficiency of the reason for doubting it.
I. The Direct Historical Evidence
The sum of all that is to be said on this point is, that to the latter half of the third century it was not doubted that the apostle John was the author. Why it was ever doubted after that, and what is the force and value of the doubt, will be considered in another part of this Introduction.
There may be some convenience in dividing the early historical testimony into three periods of half a century each, extending from the death of John, about 98 a. d., to the middle of the third century.
1. From the Death of JOHN, about 98 a. d. to 150 a. d.
This period embraces the last of those men who conversed, or who might have conversed, with the apostles; that is, who were, for a part of their lives, the contemporaries of John. The testimony of the writers who lived then would, of course, be very important. Those embraced in this period are Hermas, Ignatius, Polycarp, and Papias. The evidence of this period is not indeed very direct, but it is such as it would be on the supposition that John was the author, and there is nothing contradictory to that supposition.
Hermas, about 100 ad - In the "Shepherd" or "Pastor," ascribed to this writer, there are several allusions which are supposed to refer to this book, and which resemble it so much as to make it probable that the author was acquainted with it. Dr. Lardner thus expresses the result of his examination of this point: "It is probable that Hermas had read the Book of Revelation, and imitated it. He has many things resembling it" (vol. ii. pp. 69-72). There is no "direct" testimony, however, in this writer that is of importance.
Ignatius - He was Bishop of Antioch, and flourished 70-107 a. d. In the latter year he suffered martyrdom, in the time of Trajan. Little, however, can be derived from him in regard to the Apocalypse. He was a contemporary of John, and it is not a little remarkable that he has not more directly alluded to him. In the course of a forced and hurried journey to Rome, the scene of his martyrdom, he wrote several epistles to the Ephesians, Magnesians, Trallians, Romans, Philadelphians, Smyrneans, and to Polycarp. There has been much controversy respecting the authenticity of these epistles, and it is generally admitted that those which we now possess have been greatly corrupted. There is no direct mention of the Apocalypse in these epistles, and Michaelis makes this one of the strong grounds of his disbelief of its genuineness. His argument is, that the silence of Ignatius shows, either that he did not know of the existence of this book, or did not recognize it as a part of the sacred Scriptures. Little, however, can be ever inferred. from the mere silence of an author; for there may have been many reasons why, though the book may have been in existence, and recognized as the writing of John, Ignatius did not refer to it.
The whole matter of the residence of John at Ephesus, of his banishment to Patmos, and of his death, is unnoticed by him. There are, however, two or three "allusions" in the epistles of Ignatius which have been supposed to refer to the Apocalypse, or to prove that he was familiar with that work - though it must be admitted that the language is so general, that it furnishes no certain proof that he designed to quote it. They are these: Epistle to the Romans - "In the patience of Jesus Christ," compare Rev 1:9; and the Epistle to the Ephesians - "Stones of the temple of the Father prepared for the building of God," compare Rev_. 21:2-19. To these Mr. John Collyer Knight, of the British Museum, in a recent publication (Two New Arguments in Vindication of the Genuineness and Authenticity of the Revelation of John, London, 1842), has added a third: Epistle to the Philadelphians - "If they do not speak concerning Jesus Christ, they are but sepulchral pillars, and upon them are written only the names of men." Compare Rev 3:12, "Him that overcometh will I make a pillar in the temple of my God; and he shall go no more out: and I will write upon him the name of my God." It must be admitted, however, that this coincidence of language does not furnish any certain proof that Ignatius had seen the Apocalypse, though this is such language as he might have used if he had seen it. There was no known necessity, however, for his referring to this book if he was acquainted with it, and nothing can be inferred from his silence.
Polycarp - He was Bishop of Smyrna, and suffered martyrdom, though at what time is not certain. The "Chronicon Paschale" names 163 a. d.; Eusebius, 167; Usher, 169; and Pearson, 148. He died at the age of eighty-six, and consequently was contemporary with John, who died about 98 a. d. There is but one relic of his writings extant - his Epistle to the Philippians. There is in Eusebius (iv. 15), an epistle from the church in Smyrna to the churches in Pontus, giving an account of the martyrdom of Polycarp. It is admitted that in neither of these is there any express mention, or any certain allusion, to the Book of Revelation. But from this circumstance nothing can be inferred respecting the Apocalypse, either for or against it, since there may have been no occasion for Polycarp or his friends, in the writings now extant, to speak of this book; and from their silence nothing more should be inferred against this book than against the epistles of Paul, or the Gospel by John. There is, however, what may, without impropriety, be regarded as an important testimony of Polycarp in regard to this book. Polycarp was, as there is every reason to suppose, the personal friend of John, and Irenaeus was the personal friend of Polycarp (Lardner, ii. 94-96). Now Irenaeus, as we shall see, on all occasions, and in the most positive manner, gives his clear testimony that the Apocalypse was written by the apostle John. It is impossible to suppose that he would do this if Polycarp had not believed it to be true; and certainly he would not have been likely to hold this opinion if one who was his own friend, and the friend of John, had doubted or denied it. This is not indeed absolute proof, but it furnishes strong presumptive evidence in favor of the opinion that the Book of Revelation was written by the apostle John. The whole history of Polycarp, and his testimony to the books of the New Testament, may be seen in Lardner, ii. 94-114.
Papias - He was Bishop of Hierapolis, near Colosse, and flourished, according to Cave, about 110 a. d.; according to others, about the year 115 a. d. or 116 a. d. How long he lived is uncertain. Irenaeus asserts that he was the intimate friend - ἑτᾶίρος hetairos - of Polycarp, and this is also admitted by Eusebius (Eccl. Hist. iii. 39). He was the contemporary of John, and was probably acquainted with him. Eusebius expressly says that he was "a hearer of John" (Lardner, ii. 117). Of his writings there remain only a few fragments preserved by Eusebius, by Jerome, and in the Commentary of Andrew, Bishop of Caesarea, in Cappadocia. He was a warm defender of the Millennarian doctrines. In his writings preserved to us (see Lardner, ii. 120-125), there is no express mention of the Apocalypse, or direct reference to it; but the commentator Andrew of Caesarea reckons him among the explicit witnesses in its favor. In the Preface to his Commentary on the Apocalypse, Andrew says, "In regard now to the inspiration of the book, we think it superfluous to extend our discourse, inasmuch as the blessed Gregory, and Cyril, and moreover the ancient (writers) "Papias, Irenaeus, Methodius, and Hippolytus" bear testimony to its credibility." See the passage in Hug, Introduction, p. 652; and Prof. Stuart, i. 305. And in nearly the same words does Arethas, the successor of Andrew, bear the like testimony. The evidence, therefore, in this case is the same as in the case of Polycarp, and it cannot be supposed that Papias would have been thus referred to unless it was uniformly understood that he regarded the book as the production of the apostle John.
These are all the testimonies that properly belong to the first half century after the death of John, and though not absolutely "positive and conclusive" in themselves, yet the following points may be regarded as established:
(a) The book was known;
(b) so far as the testimony goes, it is in favor of its having been composed by John;
(c) the fact that he was the author is not called in question or doubted;
(d) it was generally ascribed to him;
(e) it was "probably" the foundation of the Millennarian views entertained by Papias - that is, it is easier to account for his holding these views by supposing that the book was known, and that he founded them on this book, than in any other way. See Prof. Stuart, i. 304.
2. The Second Half Century after the Death of John, from 150 to 200 a. d.
This will include the names of Justin Martyr, the Narrator of the Martyrs of Lyons, Irenaeus, Melito, Theophilus, Apollonius, Clement of Alexandria and Tertullian.
Justin Martyr - He was a Christian philosopher, born at Flavia Neapolis, anciently called Sichem, a city of Samaria, it is supposed about a. d. 103; was converted to Christianity about 133 a. d., and suffered martyrdom about 165 a. d. (Lardner, ii. 125-140). He was partly contemporary with Polycarp and Papias. He traveled in Egypt, Italy, and Asia Minor, and resided some time at Ephesus. He was endowed with a bold and inquiring mind, and was a man eminent for integrity and virtue. Tatian calls him an "admirable man." Methodius says, that he was a man "not far removed from the apostles in time or in virtue." Photius says, that he was "well acquainted with the Christian philosophy, and especially with the heathen; rich in the knowledge of history, and all other parts of learning" (Lardner). He was, therefore, well qualified to ascertain the truth about the origin of the Book of Revelation, and his testimony must be of great value.
He was an advocate of the doctrine of "Chiliasm" - or, the doctrine that Christ would reign a thousand years on the earth - and in defense of this he uses the following language: "And a man from among us, by name John, one of the Apostles of Christ, in a Revelation made to him - ἐν Ἀποκάλυψει γενομένη αὐτῷ en Apokalupsei genomenē autō - has prophesied that the believers in one Christ shall live a thousand years in Jerusalem; and after that shall be the general, and, in a word, the eternal resurrection and judgment of all men together." There can be no doubt whatever that there is an allusion here to the Book of "Revelation" - for the very name Revelation - Ἀποκάλυψις Apokalupsis - is used; that Justin believed that it was written by the apostle John; and that there is express reference to what is now John 20. The book was, therefore, in existence in the time of Justin - that is, in about 50 years after the death of John; was believed to be the work of the apostle John; was quoted as such, and by one who had lived in the very region where John lived, and by a man whose character is unimpeached, and who, in a point like this, could not have been mistaken. The testimony of Justin Martyr, therefore, is very important. It is positive; it is given where there was every opportunity for knowing the truth, and where there was no motive for a false testimony; and it is the testimony of one whose character for truthfulness is unimpeached.
The Narrative of the Martyrs of Vienne and Lyons - Lardner, ii. 160-165. In the reign of Marcus Antoninus, Christians suffered much from persecution. This persecution was particularly violent at Lyons, and the country round about. The churches of Lyons and Vienne sent an account of their sufferings, in an epistle, to the churches of Asia and Phrygia. This, according to Lardner, was about 177 a. d. The epistle has been preserved by Eusebius. In this epistle, among other undoubted allusions to the New Testament, the following occurs. Speaking of Vettius Epigathus, they say - "For he was indeed a genuine disciple of Christ, following the Lamb whithersoever he goes." Compare Rev 14:2; "These are they which follow the Lamb whithersoever he goeth." There can be no doubt that this passage in Revelation was referred to; and it proves that the book was then known, and that the writers were accustomed to regard it as on a level with the other sacred writings.
Irenaeus - The testimony of this father has already been referred to when speaking of Polycarp. He was Bishop of Lyons, in Gaul. His country is not certainly known, but Lardner supposes that he was a Greek, and, from his early acquaintance with Polycarp, that he was from Asia. When a youth, he was a hearer of Polycarp, and also a disciple of Papias. He was born about the beginning of the second century, and it is commonly supposed that he suffered martyrdom in extreme old age. He became Bishop of Lyons after he was 70 years of age, and wrote his principal work, "Contra Haereses," after this. His testimony is particularly valuable, as he was in early life acquainted with Polycarp, who was a contemporary and friend of the apostle John (Lardner, ii. 165-192). Of his reference to the Book of Revelation, Lardner says: "The Apocalypse, or Revelation, is often quoted by him as the Revelation of John, the disciple of the Lord." In one place he says: "It was seen no long time ago, but almost in our age, at the end of the reign of Domitian." And again, he spoke of the exact and ancient copies of the book, as if it was important to ascertain the true reading, and as if it were then possible to do this.
Thus, Eusebius (Lardner, ii. 167) says of him: "In his fifth book he thus discourses of the Revelation of John, and the computation of the name of antichrist: 'These things being thus, and this number being in all the exact and ancient copies, and they who saw John attesting to the same things, and reason teaching us that the number of the name of the beast, according to the acceptation of the Greeks, is expressed by the letters contained in it.' "Here is an undoubted reference to Revelation

This chapter, Rev.1, contains a general introduction to the whole book, and comprises the following parts:
I. The announcement that the object of the book is to record a Revelation which the Lord Jesus Christ had made of important events which were shortly to occur, and which were signified by an angel to the author, John, Rev 1:1-3. A blessing is pronounced on him who should read and understand the book, and special attention is directed to it because the time was at hand when the predicted events would occur.
II. Salutation to the seven churches of Asia, Rev 1:4-8. To those churches, it would seem from this, the book was originally dedicated or addressed, and two of the chapters Rev_. 2-3 refer exclusively to them. Among them evidently the author had resided Rev 1:9, and the whole book was doubtless sent to them, and committed to their keeping. In this salutation, the author wishes for them grace, mercy, and peace from "him which is, and which was, and which is to come" - the original fountain of all light and truth - referring to the Father; "from the seven Spirits which are before the throne" - referring to the Holy Spirit (see the note on Rev 1:4), by whom all grace is communicated to people; and from the Lord Jesus Christ, by whom the Revelation is imparted. As it is his Revelation, as it is designed especially to glorify him, and as it predicts the final triumph of his religion, the author appends to this reference to him a special ascription of praise, Rev 1:5-8. He refers to the great work which he had done for his people in redeeming them, and making them kings and priests to God; he assures those to whom he wrote that he would come in glory to the world again, and that all eyes would see him; and he represents the Redeemer himself as applying to his own person a title - "Alpha and Omega," "the beginning and the ending" - which indicates his exalted nature, and his supreme authority.
III. The commission of the writer, or his authority for thus addressing the churches of Asia, Rev 1:9-20. His authority to do this is derived from the fact that the Lord Jesus had appeared to him personally in his exile, and had directed him to Rev_eal what he saw in vision, and to send it to those churches. The statement of this commission is made as impressive as it well could be:
(a) The writer was an exile - banished to a lonely island on account of the common faith, Rev 1:9.
(b) On the day of Christian rest - the day set apart to the memory of the Saviour, and which he sacredly observed in his solitude as holy time - when in the spirit of calm contemplation on the truths appropriate to this day, he suddenly heard the voice of his Redeemer, like a trumpet, commanding him to record what he saw, and to send it to the seven churches of Asia, Rev 1:10-11.
(c) Then follows Rev 1:12-18 a magnificent description of the appearance of the Saviour, as he appeared in his glory. He is seen standing in the midst of seven golden candlesticks, clothed in a long white robe, girded with a girdle of gold, his hair white, his eyes like a flame of fire, his feet like brass, and his voice like the roaring of mighty waters. In his hand are seven stars, and from his mouth goes a sharp sword, and his countenance is like the sun in the full splendor of its shining. John falls at his feet as if he were dead; and the Saviour lays his right hand upon him, and animates him with the assurance that though he had himself been dead he is now alive, and would foRev_er live, and that he has the keys of hell and death.
(d) Then follows the commission itself, Rev 1:19-20. He was to make a record of the things which he saw. He was especially to unfold the meaning of the seven stars which he saw in the right hand of the Saviour, and of the seven golden candlesticks, as referring to the seven churches of Asia Minor; and was then to describe the series of visions which pertained to the future history and destiny of the church at large.
In the scene represented in this chapter, there is some imagery which would be suggested by the arrangements in the temple at Jerusalem, and it has been supposed (Elliott, i., 72, 73) that the vision was laid there, and that Christ is represented as walking among the seven lamps "habited as the ancient high priest." But the vision is not such an one as would have been presented in I the holy place in the temple. In that place there was but one lampstand, with seven sconces; here, there were seven separate lampstands; there were there no "stars," and the vestments of the Jewish high priest were not those in which the Saviour is represented as appearing. He had no mitre, no ephod, no breastplate, and no censer. The object was not to represent Christ as a priest, or as superseding the Jewish high priest, but to represent him with costume appropriate to the Son of God - as having been raised from the dead, and received to the glory of heaven.
His vestments are neither those of a prophet, a king, nor a priest; not with such garments as the ancient prophets wore, nor with crown and scepter such as monarchs bear, nor yet with the usual habiliments of a priest. He appears as the Son of God, irrespective of the offices that he bears, and comes as the glorified Head of the Church to declare his will in regard to the seven churches of Asia, and to disclose the future for the guidance and comfort of his church at large. The scene appears to be laid at Patmos, and the apostle in the vision of the Saviour does not appear to have regarded himself as transferred to any other place. The view which is to be kept before the mind in the description of "the things that are" Rev_. 2-3, is that of seven burning lamps, and the Son of God standing among them. Thus, amidst these lamps, representing the churches, he dictates to the apostle what he shall write to the churches; thus, with seven stars in his hand, representing the angels of the churches, he dictates what shall be said to them. Is it unnatural to suppose that the position of those lamps might have been arranged in the vision in a manner resembling the geographical position of the churches themselves? If so, the scene would be more significant, and more sublime.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language in which it is delivered, and is, in fact, a strong internal proof of its authenticity and divine original. "For it is a part of this prophecy," as Sir Isaac Newton justly remarks, "that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy that it is not yet understood. The folly of interpreters has been to foretell times and things by this prophecy, as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the prophecies of the Old Testament, not to gratify men's curiosities by enabling them to foreknow things, but that, after that they were fulfilled, they might be interpreted by the event; and his own providence, not the interpreter's, be then manifested thereby to the world. For the event of things, predicted many ages before, will then be a convincing argument that the world is governed by Providence. For, as the few and obscure prophecies concerning Christ's first coming were for setting up the Christian religion, which all nations have since corrupted, so the many and clear prophecies concerning the things to be done at Christ's second coming, are not only for predicting, but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old prophets; and all together will make known the true religion, and establish it. There is already so much of the prophecy fulfilled, that as many as will take pains in this study may see sufficient instances of God's promise; but then, the signal Rev_olutions predicted by all the holy prophets, will at once both turn men's eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath already been fulfilled." And, as Mr. Weston observes, "if we were in possession of a complete and particular history of Asia, not only of great events, without person or place, names or dates, but of the exactest biography, geography, topography, and chronology, we might, perhaps, still be able to explain and appropriate more circumstances recorded in the Revelation, under the emperors of the East and the West, and in Arabia, Persia, Tartary, and Asia, the seat of the most important Rev_olutions with which the history of Christianity has ever been interwoven and closely connected." History is the great interpreter of prophecy. "Prophecy is, as I may say," observes Bp. Newton, "history anticipated and contracted; history is prophecy accomplished and dilated; and the prophecies of Scripture contain the fate of the most considerable nations, and the substance of the most memorable transactions in the world, from the earliest to the latest times. Daniel and St. John, with regard to those latter times, are more copious and particular than the other prophets. They exhibit a series and succession of the most important events from the first of the four great empires to the consummation of all things. Their prophecies may really be said to be a summary of the history of the world; and the history of the world is the best comment upon their prophecies.... and the more you know of ancient and modern times, and the farther you search into the truth of history, the more you will be satisfied of the truth of prophecy." The Revelation was designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the patriarchal and Jewish churches. "The majority of commentators on the Apocalypse," says Mr. Townsend, "generally acted on these principles of interpretation. They discover in this Book certain predictions of events which were fulfilled soon after they were announced; they trace in the history of later years various coincidences, which so fully agree with the various parts of the Apocalypse, that they are justly entitled to consider them as the fulfilment of its prophecies; and, by thus tracing the one God of Revelation through the clouds of the dark ages, through the storms of Rev_olutions and wars, through the mighty convulsions which at various periods have agitated the world, their interpretations, even when they are most contradictory, when they venture to speculate concerning the future, are founded on so much undoubted truth that they have materially confirmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory. In the mean time, we trace his footsteps in the sea of the Gentile world, his path in the mighty waters of the ambitions and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would perpetuate the intellectual and spiritual slavery of man, shall be overthrown, and day-spring of united knowledge and holiness bless the world.

Rev 1:1, The preface; Rev 1:4, John's salutation to the seven churches of Asia; Rev 1:7, The coming of Christ; Rev 1:8, His glorious power and majesty.

John Gill
INTRODUCTION TO REVELATION 1
This chapter contains the preface and introduction to the book, and the first vision in it. The preface begins with the title of the book, in which the subject matter of it is pointed at, a Revelation; the author of it, Jesus Christ, who had it from his Father; the minister of it, an angel: the person to whom it was made known, described by his name, office, and the testimony he bore to Christ, his Gospel, and to whatever he saw; and for encouragement to persons to read, hear, and observe it, happiness is pronounced to them Rev_ 1:1; the inscription of the book follows, in which are the name of the writer, and the place where the churches to whom it is inscribed were, with a salutation of them; in which grace and peace are wished for them, from God the Father, from the Holy Spirit, and from Jesus Christ; who is described by characters expressing his prophetic, priestly, and kingly offices, and by the benefits, favours, and honours bestowed by him on his people, to whom a doxology or ascription of glory is made, Rev_ 1:4; who is further described, first by his future visible coming in the clouds, which will greatly affect the inhabitants of the earth, and then by himself, as the eternal and almighty God, Rev_ 1:7; and in order to introduce the vision, hereafter related in this chapter, he that saw it gives an account of himself, by his name, by his relation to the churches, and by his partnership with them in affliction, and of the place he was in; and for what, and of the time when he had the vision, and the frame he was in, and what awakened his attention to it, Rev_ 1:9; and how, that adverting to it he saw seven golden candlesticks, and in the midst of them one like the son of man, who is described by his clothes and girdle, by his head, hair, and eyes, by his feet and voice, by what he had in his right hand, and by what went out of his mouth, and by his face shining like the sun in its strength, Rev_ 1:12, next is related the effect this vision had on. John, who upon it fell down as one dead, but was comforted by Christ, laying his right hand on him, and telling him who he was, and bidding him write what he had seen, or should see, Rev_ 1:17; and the chapter is concluded with an interpretation of the mystery of the seven stars, and the seven candlesticks, Rev_ 1:20.
1:11:1: [5082] Յայտնութիւն Յիսուսի Քրիստոսի, ՚ի ձեռն որոյ ե՛տ Աստուած ցուցանել ծառայի՛ց իւրոց՝ որ ինչ լինելո՛ց է վաղվաղակի. եւ նշանակեաց առաքելո՛վ ՚ի ձեռն հրեշտակի իւրոյ առ ծառայ իւր Յովհաննէս[5083]։ [5082] ՚Ի վերնագրիս՝ ոմանք դնեն համառօտիւ. Յայտնութիւն սրբոյ Յովհաննու Աստուածաբանի։[5083] Ոմանք. Որ լինելոց է... առ Յովհաննէ ծառայ իւր։
1 Յայտնութիւն Յիսուս Քրիստոսի, որի միջոցով Աստուած ցոյց տուեց իր ծառաներին, ինչ որ լինելու է շուտով. եւ իմացրեց այն՝ իր հրեշտակի միջոցով ուղարկելով իր ծառայ Յովհաննէսին,
1 Յիսուս Քրիստոսին յայտնութիւնը, որ Աստուած տուաւ իր ծառաներուն ցուցնելու ինչ որ շուտով պիտի ըլլայ եւ իր հրեշտակին ձեռքով ղրկելով՝ իր Յովհաննէս ծառային իմացուց,
Յայտնութիւն Յիսուսի Քրիստոսի, [1]ի ձեռն որոյ ետ Աստուած``, ցուցանել ծառայից իւրոց որ ինչ լինելոց է վաղվաղակի, եւ նշանակեաց առաքելով ի ձեռն հրեշտակի իւրոյ առ ծառայ իւր Յովհաննէս:

1:1: [5082] Յայտնութիւն Յիսուսի Քրիստոսի, ՚ի ձեռն որոյ ե՛տ Աստուած ցուցանել ծառայի՛ց իւրոց՝ որ ինչ լինելո՛ց է վաղվաղակի. եւ նշանակեաց առաքելո՛վ ՚ի ձեռն հրեշտակի իւրոյ առ ծառայ իւր Յովհաննէս[5083]։
[5082] ՚Ի վերնագրիս՝ ոմանք դնեն համառօտիւ. Յայտնութիւն սրբոյ Յովհաննու Աստուածաբանի։
[5083] Ոմանք. Որ լինելոց է... առ Յովհաննէ ծառայ իւր։
1 Յայտնութիւն Յիսուս Քրիստոսի, որի միջոցով Աստուած ցոյց տուեց իր ծառաներին, ինչ որ լինելու է շուտով. եւ իմացրեց այն՝ իր հրեշտակի միջոցով ուղարկելով իր ծառայ Յովհաննէսին,
1 Յիսուս Քրիստոսին յայտնութիւնը, որ Աստուած տուաւ իր ծառաներուն ցուցնելու ինչ որ շուտով պիտի ըլլայ եւ իր հրեշտակին ձեռքով ղրկելով՝ իր Յովհաննէս ծառային իմացուց,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Откровение Иисуса Христа, которое дал Ему Бог, чтобы показать рабам Своим, чему надлежит быть вскоре. И Он показал, послав [оное] через Ангела Своего рабу Своему Иоанну,
1:1  ἀποκάλυψις ἰησοῦ χριστοῦ, ἣν ἔδωκεν αὐτῶ ὁ θεός, δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῶ δούλῳ αὐτοῦ ἰωάννῃ,
1:1. ΑΠΟΚΑΛΥΨΙΣ (A-shrouding-off) ΙΗΣΟΥ (of-an-Iesous) ΧΡΙΣΤΟΥ, (of-Anointed) ἥν (to-which) ἔδωκεν (it-gave) αὐτῷ (unto-it,"ὁ (the-one) θεὸς (a-Deity,"δεῖξαι (to-have-shown) τοῖς (unto-the-ones) δούλοις (unto-bondees) αὐτοῦ, (of-it," ἃ ( to-which ) δεῖ ( it-bindeth ) γενέσθαι ( to-have-had-became ) ἐν (in) τάχει, (unto-a-quickness,"καὶ (and) ἐσήμανεν (it-signified) ἀποστείλας (having-set-off) διὰ (through) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) αὐτοῦ (of-it) τῷ (unto-the-one) δούλῳ (unto-a-bondee) αὐτοῦ (of-it) Ἰωάνει, (unto-an-Ioanes,"
1:1. apocalypsis Iesu Christi quam dedit illi Deus palam facere servis suis quae oportet fieri cito et significavit mittens per angelum suum servo suo IohanniThe Revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant John,
1. The Revelation of Jesus Christ, which God gave him to shew unto his servants, the things which must shortly come to pass: and he sent and signified by his angel unto his servant John;
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:

1: Откровение Иисуса Христа, которое дал Ему Бог, чтобы показать рабам Своим, чему надлежит быть вскоре. И Он показал, послав [оное] через Ангела Своего рабу Своему Иоанну,
1:1  ἀποκάλυψις ἰησοῦ χριστοῦ, ἣν ἔδωκεν αὐτῶ ὁ θεός, δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῶ δούλῳ αὐτοῦ ἰωάννῃ,
1:1. apocalypsis Iesu Christi quam dedit illi Deus palam facere servis suis quae oportet fieri cito et significavit mittens per angelum suum servo suo Iohanni
The Revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant John,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Откровение, каковым словом начинает свою пророческую книгу св. Иоанн, является здесь заглавием, выражающим сущность ее содержания. Дальнейшие слова: которое дал ему Бог, должны обозначать то, что в этом сообщении откровения св. Иоанну совершилось исполнение Божественного предвечного предопределения. На это указывают и дальнейшие слова: "чтобы показать рабам своим, чему надлежит быть вскоре". Откровение Апокалипсиса есть как бы продолжение откровения, уже сообщенного Иисусом Христом своим ученикам во время Его земной жизни. По толкованию св. Андрея Кесар., "вскоре" употреблено здесь применительно к вечности Божией, для которого "тысяча лет как день вчерашний" (2Пет III:8). Глагол "показал" предполагает здесь непосредственно действующим лицом Самого Иисуса Христа - это с одной стороны; а с другой - указывает на то, что форма сообщения откровения не форма пророчества, но форма видений и символов, доступных прежде всего чувственному зрению. Название Ангела - общее название слуги Божия, вестника Божия. Ангел, как вестник, как слуга воли Божией, должен сообщить это откровение св. Иоанну, рабу Божию, как некоторому посреднику, так как не все люди способны и достойны непосредственно от Ангела воспринять Божественное откровение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Substance of the Book.A. D. 95.
1 The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

Here we have,

I. What we may call the pedigree of this book. 1. It is the revelation of Jesus Christ. The whole Bible is so; for all revelation comes through Christ and all centres in him; and especially in these last days God has spoken to us by his Son, and concerning his Son. Christ, as the king of his church, has been pleased thus far to let his church know by what rules and methods he will proceed in his government; and, as the prophet of the church, he has made known to us the things that shall be hereafter. 2. It is a revelation which God gave unto Christ. Though Christ is himself God, and as such has light and life in himself, yet, as he sustains the office of Mediator between God and man, he receives his instructions from the Father. The human nature of Christ, though endowed with the greatest sagacity, judgment, and penetration, could not, in a way of reason, discover these great events, which not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience, and must come to a created mind only by revelation. Our Lord Jesus is the great trustee of divine revelation; it is to him that we owe the knowledge we have of what we are to expect from God and what he expects from us. 3. This revelation Christ sent and signified by his angel. Observe here the admirable order of divine revelation. God gave it to Christ, and Christ employed an angel to communicate it to the churches. The angels are God's messengers; they are ministering spirits to the heirs of salvation. They are Christ's servants: principalities and powers are subject to him; all the angels of God are obliged to worship him. 4. The angels signified it to the apostle John. As the angels are the messengers of Christ, the ministers are the messengers of the churches; what they receive from heaven, they are to communicate to the churches. John was the apostle chosen for this service. Some think he was the only one surviving, the rest having sealed their testimony with their blood. This was to be the last book of divine revelation; and therefore notified to the church by the last of the apostles. John was the beloved disciple. He was, under the New Testament, as the prophet Daniel under the Old, a man greatly beloved. He was the servant of Christ; he was an apostle, an evangelist, and a prophet; he served Christ in all the three extraordinary offices of the church. James was an apostle, but not a prophet, nor an evangelist; Matthew was an apostle and evangelist, but not a prophet; Luke was an evangelist, but neither a prophet nor an apostle; but John was all three; and so Christ calls him in an eminent sense his servant John. 5. John was to deliver this revelation to the church, to all his servants. For the revelation was not designed for the use of Christ's extraordinary servants the ministers only, but for all his servants, the members of the church; they have all a right to the oracles of God, and all have their concern in them.

II. Here we have the subject-matter of this revelation, namely, the things that must shortly come to pass. The evangelists give us an account of the things that are past; prophecy gives us an account of things to come. These future events are shown, not in the clearest light in which God could have set them, but in such a light as he saw most proper, and which would best answer his wise and holy purposes. Had they been as clearly foretold in all their circumstances as God could have revealed them, the prediction might have prevented the accomplishment; but they are foretold more darkly, to beget in us a veneration for the scripture, and to engage our attention and excite our enquiry. We have in this revelation a general idea of the methods of divine providence and government in and about the church, and many good lessons may be learned hereby. These events (it is said) were such as should come to pass not only surely, but shortly; that is, they would begin to come to pass very shortly, and the whole would be accomplished in a short time. For now the last ages of the world had come.

III. Here is an attestation of the prophecy, v. 2. It was signified to John, who bore record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that the historical books of the Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Kings, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, &c. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as ready to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one who bore record of the word of God in general, and of the testimony of Jesus in particular, and of all things that he saw; he was an eye-witness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God.
Adam Clarke: Commentary on the Bible - 1831
1:1: The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book.
Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Rev 1:3, must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: -
- et incipient magni procedere menses.
"And those times, pregnant with the most stupendous events, will begin to roll on."
Albert Barnes: Notes on the Bible - 1834
1:1: The Revelation of Jesus Christ - This is evidently a title or caption of the whole book, and is designed to comprise the substance of the whole; for all that the book contains would be embraced in the general declaration that it is a Revelation of Jesus Christ. The word rendered "Revelation" - Ἀποκάλυψις Apokalupsis, whence we have derived our word "Apocalypse" - means properly an that is, nakedness; from ἀποκαλύπτω apokaluptō, to uncover. It would apply to anything which had been covered up so as to be bidden from the view, as by a veil, a darkness, in an ark or chest, and then made manifest by removing the covering. It comes then to be used in the sense of disclosing or Rev_ealing, by removing the veil of darkness or ignorance. "There is nothing covered that shall not be Rev_ealed." It may be applied to the disclosing or manifesting of anything which was before obscure or unknown. This may be done:
(a) by instruction in regard to what was before obscure; that is, by statements of what was unknown before the statements were made; as in Luk 2:32, where it is said that Christ would be "a light to lighten the Gentiles" - φῶς εἰς ἀποκάλυψιν ἐθνῶν phō s eis apokalupsin ethnō n; or when it is applied to the divine mysteries, purposes, or doctrines, before obscure or unknown, but made clear by light Rev_ealed in the gospel, Rom 16:25; Co1 2:10; Co1 14:6; Eph 3:5.
(b) by the event itself; as the manifestation of the wrath of God at the day of judgment will disclose the true nature of his wrath. "After thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and "Revelation" of the righteous judgment of God," Rev 2:5. "For the earnest expectation of the creature waiteth for the manifestation (Greek Revelation) of the sons of God," Rom 8:19; that is until it shall be manifest by the event what they who are the children of God are to be. In this sense the word is frequently applied to the second advent or appearing of the Lord Jesus Christ, as disclosing him in his glory, or showing what he truly is; "When the Lord Jesus shall be Rev_ealed," Th2 1:7 - ἐν τῇ ἀποκαλυψει en tē n apokalupsei - in the Revelation of Jesus Christ; "Waiting for the coming (the Revelation - την ἀποκάλυψιν tē n apokalupsin of our Lord Jesus Christ," Co1 1:7; "At the appearing (Greek Revelation) of Jesus Christ," Pe1 1:7; "When his glory shall be Rev_ealed," Pe1 4:13.
(c) It is used in the sense of making known what is to come, whether by words, signs, or symbols, as if a veil were lifted from what is hidden from human vision, or which is covered by the darkness of the unknown future. This is called a Revelation, because the knowledge of the event is in fact made known to the world by Him who alone can see it, and in such a manner as he pleases to employ; though many of the terms or the symbols may be, from the necessity of the case, obscure, and though their full meaning may be disclosed only by the event. It is in this sense, evidently, that the word is used here: and in this sense that it is more commonly employed when we speak of a Revelation. Thus, the word גּלה gaalaah is used in Amo 3:7, "Surely the Lord God will do nothing, but he Rev_ealeth his secret unto his servants." So Job 33:16, "Then he openeth (margin, Rev_ealeth or uncovereth; Heb. יגלה yigleh the ears of men"; that is, in a dream, he discloses to their ears his truth before concealed or unknown. Compare Dan 2:22, Dan 2:28-29; Dan 10:1; Deu 29:29. These ideas enter into the word as used in the passage before us. The idea is that of a disclosure of an extraordinary character, beyond the mere ability of man, by a special communication from heaven. This is manifest, not only from the usual meaning of this word, but by the word "prophecy," in Rev 1:3, and by all the arrangements by which these things were made known. The ideas which would be naturally conveyed by the use of this word in this connection are two:
(1) that there was something which was before hidden, obscure, or unknown; and,
(2) that this was so disclosed by these communications as to be seen or known.
The things hidden or unknown were those which pertained to the future; the method of disclosing them was mainly by symbols. In the Greek, in this passage, the article is missing - ἀποκάλυψις apokalupsis - a Revelation, not ἡ hē, the Revelation. This is omitted because it is the title of a book, and because the use of the article might imply that this was the only Revelation, excluding other books claiming to be a Revelation; or it might imply some pRev_ious mention of the book, or knowledge of it in the reader. The simple meaning is, that this was "a Revelation"; it was only a part of the Revelation which God has given to mankind.
The phrase, "the Revelation of Jesus Christ," might, so far as the construction of the language is concerned, refer either to Christ as the subject or object. It might either mean that Christ is the object Rev_ealed in this book, and that its great purpose is to make him known, and so the phrase is understood in the commentary called Hyponoia (New York, 1844); or it may mean that this is a Revelation which Christ makes to mankind, that is, it is his in the sense that he communicates it to the world. That this latter is the meaning here is clear:
(1) because it is expressly said in this verse that it was a Revelation which God gave to him;
(2) because it is said that it pertains to things which must shortly come to pass; and,
(3) because, in fact, the Revelation is a disclosure of eyelets which were to happen, and not of the person or work of the Lord Jesus Christ.
Which God gave unto him - Which God imparted or communicated to Jesus Christ. This is in accordance with the representations everywhere made in the Scriptures, that God is the original fountain of truth and knowledge, and that, whatever was the original dignity of the Son of God, there was a mediatorial dependence on the Father. See Joh 5:19-20, "Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do: for whatsoever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him (δεικνυσιν αὐτῷ deiknusin autō) all things that himself doeth." "My doctrine is not mine, but his that sent me," Joh 7:16. "As my Father hath taught me ἐδιδάξεν με edidaxen me, I speak these things," Joh 8:28. "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak," Joh 12:49. See also Joh 14:10; Joh 17:7-8; Mat 11:27; Mar 13:32. The same mediatorial dependence the apostle teaches us still subsists in heaven in his glorified state, and will continue until he has subdued all things Co1 15:24-28; and hence, even in that state, he is represented as receiving the Revelation from the Father to communicate it to people.
To show unto his servants - That is, to his people, to Christians, often represented as the servants of God or of Christ, Pe1 2:16; Rev 2:20; Rev 7:3; Rev 19:2; Rev 22:3. It is true that the word is sometimes applied, by way of eminence, to the prophets Ch1 6:49; Dan 6:20, and to the apostles Rom 1:1; Gal 1:10; Phi 1:1; Tit 1:1; Jam 1:1; but it is also applied to the mass of Christians, and there is no reason why it should not be so understood here. The book was sent to the churches of Asia, and was clearly designed for general use; and the contents of the book were evidently intended for the churches of the Redeemer in all ages and lands. Compare Rev 1:3. The word rendered "to show" (δεῖξαι deixai) commonly denotes to point out, to cause to see, to present to the sight, and is a word eminently appropriate here, as what was to be Rev_ealed was, in general, to be presented to the sight by sensible tokens or symbols.
Things which must shortly come to pass - Not all the things that will occur, but such as it was deemed of importance for his people to be made acquainted with. Nor is it certainly implied that all the things that are communicated would shortly come to pass, or would soon occur. Some of them might perhaps he in the distant future, and still it might be true that there were those which were Rev_ealed in connection with them, which soon would occur. The word rendered "things" (ἅ ha) is a pronoun, and might be rendered "what"; "he showed to his servants what things were about to occur," not implying that he showed all the things that would happen, but such as he judged to be needful that his people should know. The word would naturally embrace those things which, in the circumstances, were most desirable to be known. The phrase rendered "must come to pass" (δεῖ γενέσθαι dei genesthai), would imply more than mere futurity; The word used (δεῖ dei) means "it needs, there is need of," and implies that there is some kind of necessity that the event should occur.
That necessity may either arise from the felt waist of anything, as where it is absent or missing, Xen. Cyr. iv., 10; ib. Rev 7:5, Rev 7:9; or from the nature of the case, or from a sense of duty, as Mat 16:21, "Jesus began to show to his disciples that he must go (δεῖ ἀπελθεῖν dei apelthein) to Jerusalem" (compare Mat 26:35; Mar 14:31; Luk 2:49); or the necessity may exist, because a thing is right and just, meaning that it ought to be done, as Luk 13:14, "There are six days in which men ought to work" δεῖ ἐργάζεσθαι dei ergazesthai. And ought not this woman οὐκ ἔδει ouk edei, whom Satan hath bound, etc., be loosed from this bond," Luk 13:16 (compare Mar 13:14; Joh 4:20; Act 5:11, Act 5:29; Ti2 2:6; Mat 18:33; Mat 25:27); or the necessity may be that it is conformable to the divine arrangement, or is made necessary by divine appointment, as in Joh 3:14, "As Moses lifted up the serpent in the wilderness, even so must (δεῖ dei) the Son of man be lifted up." "For as yet they knew not the Scriptures, that he must (δεῖ dei) rise again from the dead," Joh 20:9; compare Act 4:12; Act 14:22, et al.
In the passage before us, it is implied that there was some necessity that the things referred to should occur. They were not the result of chance, they were not fortuitous. It is not, however, stated what was the ground of the necessity; whether because there was a want of something to complete a great arrangement, or because it was fight and proper in existing circumstances, or because such was the divine appointment. They were events which, on some account, must certainly occur, and which, therefore, it was important should be made known. The real ground of the necessity, probably, was founded in the design of God in redemption. He intended to carry out his great plans in reference to his church, and the things Rev_ealed here must necessarily occur in the completion of that design. The phrase rendered "shortly" (ἐν τάχει en tachei) is one whose meaning has been much controverted, and on which much has been made to depend in the interpretation of the whole book.
The question has been whether the phrase necessarily implies that the events referred to were soon to occur, or whether it may have such an extent of meaning as to admit the supposition that the events referred to, though beginning soon, would embrace in their development far distant years, and would reach the end of all things. Those who maintain, as Prof. Stuart, that the book was written before the destruction of Jerusalem, and that the portion in Rev_. 4-11 has special reference to Jerusalem and Judea, and the portion in Rev_. 12-19 refers to persecution and pagan Rome, maintain the former opinion; those who suppose that Rev_. 4-11 refers to the irruption of Northern barbarians in the Roman empire, and Rev_. 12ff., to the rise and the persecutions of the papal power, embrace the latter opinion. All that is proper in this place is, without reference to any theory of interpretation, to inquire into the proper meaning of the language, or to ascertain what idea it would naturally convey:
(a) The phrase properly and literally means, "with quickness, swiftness, speed; that is, speedily, quickly, shortly" (Robinson's Lexicon; Stuart, in loco). It is the same in meaning as ταχέως tacheō s. Compare Co1 4:19, "But I will come to you shortly, if the Lord will." "Go out quickly into the streets," Luk 14:21. "Sit down quickly, and write fifty," Luk 16:6. "She rose up hastily (ταχέως tacheō s) and went out," Joh 11:31. "That ye are so soon removed (ταχέως tacheō s) from him that called you," Gal 1:6. "Lay hands suddenly on no man," Ti1 5:22. See also Phi 2:19, Phi 2:24; Th2 2:2; Ti2 4:9. The phrase used here ἐν τάχει en tachei occurs in Luk 18:8, "He will avenge them speedily" (literally with speed). "Arise up quickly," Act 12:7. "Get time quickly out of Jerusalem," Act 22:18. "Would depart shortly," Act 25:4. "Bruise Satan under your feet shortly," Rom 16:20; and Rev 1:1; Rev 22:6. The essential idea is, that the thing which is spoken of was soon to occur, or it was not a remote and distant event. There is the notion of rapidity, of haste, of suddenness. It is such a phrase as is used when the thing is on the point of happening, and could not be applied to an event which was in the remote future, considered as an independent event standing by itself. The same idea is expressed, in regard to the same thing, in Rev 1:3, "The time is at hand" - ὁ γὰρ καιρὸς ἐγγύς ho gar kairos engus; that is, it is near, it is soon to occur. Yet.
(b) it is not necessary to suppose that the meaning is that all that there is in the book was soon to happen. It may mean that the series of events which were to follow on in their proper order was soon to commence, though it might be that the sequel would be remote. The first in the series of events was soon to begin, and the others would follow on in their train, though a portion of them, in the regular order, might be in a remote futurity. If we suppose that there was such an order, that a series of transactions was about to commence, involving along train of momentous developments, and that the beginning of this was to occur soon, the language used by John would be what would be naturally employed to express it. Thus, in case of a Rev_olution in a government, when a reigning prince should be driven from his kingdom, to be succeeded by a new dynasty, which would long occupy the throne, and involving, as the consequence of the Rev_olution, important events extending far into the future, we would naturally say that these things were shortly to occur, or that the time was near. It is customary to speak of a succession of events or periods as near, however vast or interminable the series may be, when the commencement is at hand. Thus, we say that the great events of the eternal world are near; that is, the beginning of them is soon to occur. So Christians now speak often of the millennium as near, or as about to occur, though it is the belief of many that it will be protracted for many ages.
(c) That this is the true idea hem is clear, whatever general view of interpretation in regard to the book is adopted. Even Prof. Stuart, who contends that the greater portion of the book refers to the destruction of Jerusalem, and the persecutions of pagan Rome, admits that "the closing part of the Revelation relates beyond all doubt to a distant period, and some of it to a future eternity" (ii., p. 5); and, if this be so, then there is no impropriety in supposing that a part of the series of predictions preceding this may lie also in a somewhat remote futurity. The true idea seems to be that the writer contemplated a series of events that were to occur, and that this series was about to commence. How far into the future it was to extend, is to be learned by the proper interpretation of all the parts of the series.
And he sent - Greek: "Sending by his angel, signified it to his servant John." The idea is not precisely that he sent his angel to communicate the message, but that he sent by him, or employed him as an agent in doing it. The thing sent was rather the message than the angel.
And signified it - Ἐσήμανεν Esē manen. He indicated it by signs and symbols. The word occurs in the New Testament only in Joh 12:33; Joh 18:32; Joh 21:19; Act 11:28; Act 25:27, and in the passage before us, in all which places it is rendered "signify, signifying, or signified." It properly refers to some sign, signal, or token by which anything is made known (compare Mat 26:28; Rom 4:11; Gen 9:12-13; Gen 17:11; Luk 2:12; Co2 12:12; Co1 14:22), and is a word most happily chosen to denote the manner in which the events referred to were to be communicated to John, for nearly the whole book is made up of signs and symbols. If it be asked what was signified to John, it may be replied that either the word "it" may be understood, as in our translation, to refer to the Apocalypse (Revelation), or refer to what he saw (ὅσα εἶδε hosa eide), as Prof. Stuart supposes; or it may be absolute, without any object following, as Prof. Robinson (Lexicon) supposes. The general sense is, that, sending by his angel, he made to John a communication by expressive signs or symbols.
By his angel - That is, an angel was employed to cause these scenic representations to pass before the mind of the apostle. The communication was not made directly to him, but was through the medium of a heavenly messenger employed for this purpose. Thus, in Rev 22:6, it is said, "And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done." Compare Rev 1:8-9 of that chapter. There is frequent allusion in the Scriptures to the fact that angels have been employed as agents in making known the divine will, or in the Revelations which have been made to people. Thus, in Act 7:53, it is said, "Who have received the law by the disposition of angels." "For if the word spoken by angels was stedfast," etc., Heb 2:2; "and it was ordained by angels in the hand of a mediator," Gal 3:19. Compare the notes on Act 7:38, Act 7:53. There is almost no further reference to the agency of the angel employed for this service in the book, and there is no distinct specification of what he did, or of his great agency in the case.
John is everywhere represented as seeing the symbols himself, and it would seem that the agency of the angel was, either to cause those symbols to pass before the apostle, or to convey their meaning to his mind. How far John himself understood the meaning of these symbols, we have not the means of knowing with certainty. The most probable supposition is, that the angel was employed to cause these visions or symbols to pass before his mind, rather than to interpret them. If an interpretation had been given, it is inconceivable that it should not have been recorded, and there is no more probability that their meaning should have been disclosed to John himself, for his private use, than that it should have been disclosed and recorded for the use of others. It would seem probable, therefore, that John had only that view of the meaning of what he saw which anyone else might obtain from the record of the visions. Compare the notes on Pe1 1:10-12.
Unto his servant John - Nothing could be learned from this expression as to what John was the author of the book, whether the apostle of that name or some other. Compare the introduction, section 1. It cannot be inferred from the use of the word "servant," rather than apostle, that the apostle John was not the author, for it was not uncommon for the apostles to designate themselves merely by the words "servants," or "servants of God." Compare the notes on Rom 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Revelation: Dan 2:28, Dan 2:29; Amo 3:7; Rom 16:25; Gal 1:12; Eph 3:3
which God: Joh 3:32, Joh 8:26, Joh 12:49
to show: Rev 22:6; Psa 25:14; Joh 15:15
which must: Rev 1:3, Rev 1:19, Rev 4:1, Rev 22:10, Pe2 3:8
and he: Rev 22:6, Rev 22:16; Dan 8:16, Dan 9:21, Dan 9:23
John: Rev 1:4, Rev 1:9, Rev 21:2
Geneva 1599
1:1 The (1) (a) Revelation of (b) Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:
1 AD The dragon watches the Church of the Jews, which was ready to travail: She brings forth, flees and hides herself, while Christ was yet on the earth.
34 AD The dragon persecutes Christ ascending to heaven, he fights and is thrown down: and after persecutes the Church of the Jews.
67 AD The Church of the Jews is received into the wilderness for three years and a half.
70 AD When the Church of the Jews was overthrown, the dragon invaded the catholic church: all this is in the twelfth chapter. The dragon is bound for a thousand years in chapter twenty. The dragon raises up the beast with seven heads, and the beast with two heads, which make havock of the catholic church and her prophets for 1260 years after the passion of Christ in (Rev_ 13:11).
97 AD The seven churches are admonished of things present, somewhat before the end of Domitian his reign, and are forewarned of the persecution to come under Trajan for ten years, chapter 2,3. God by word and signs provokes the world, and seals the godly in chapter 6 and 7. He shows examples of his wrath on all creatures, mankind excepted in chapter 8.
1073 AD The dragon is let loose after a thousand years, and Gregory the seventh, being Pope, rages against Henry the third, then Emperor in chapter 20.
1217 AD The dragon vexes the world for 150 years to Gregory the ninth, who wrote the Decretals, and most cruelly persecuted the Emperor Fredrick the second.
1295 AD The dragon kills the prophets after 1260 years, when Boniface the eighth was Pope, who was the author of the sixth book of the Decretals: he excommunicated Philip the French King.
1300 AD Boniface celebrates the Jubile.
1301 AD About this time was a great earthquake, which overthrew many houses in Rome.
1305 AD Prophecy ceases for three years and a half, until Benedict the second succeeded after Boniface the eighth. Prophecy is revived in chapter 11. The dragon and the two beasts question prophecy in chapter 13. Christ defends his Church in word and deed, chapter 14, and with threats and arms, chapter 16. Christ gives his Church victory over the harlot, chapter 17 and 18. Over the two beasts, chapter 19. Over the dragon and death, chapter 20. The Church is fully glorified in heaven with eternal glory, in Christ Jesus, chapter 21 and 22.
(1) This chapter has two principal parts, the title or inscription, which stands in place of an introduction: and a narration going before the whole prophecy of this book. The inscription is double, general and particular. In (Rev_ 1:1) the general inscription contains the kind of prophecy, the author, end, matter, instruments, and manner of communication the same, in (Rev_ 1:2) the most religious faithfulness of the apostle as public witness and the use of communicating the same, taken from the promise of God, and from the circumstance of the time, (Rev_ 1:3)
(a) An opening of secret and hidden things.
(b) Which the Son opened to us out of his Father's bosom by angels.
John Gill
1:1 The Revelation of Jesus Christ,.... Either of which he is the author: for it was he that sent and showed it by his angel to John; it was he, the lion of the tribe of Judah, that took the book, and opened the seals of it, and which is a very considerable proof of his deity; since none but God could foreknow and foretell things to come, or declare the end from the beginning, and from ancient times the things that are not yet, as is done in this book: or of which he is the subject; for it treats much of his person, offices, and grace, and of Christ mystical, of the state of his church, in the several ages of time; or it is that revelation which was first made unto him, to which sense the following words incline:
which God gave unto him; not to him as he is God, for as such he is omniscient, and foreknew whatever would come to pass, and needed no revelation to be made to him, but as he was man and Mediator; and this was given him by God the Father, and put into his hands, to make known as being a part of the administration of his prophetic office: the end of its being given him was,
to show unto his servant things which must shortly come to pass: the Arabic version adds, "in future ages"; things that were to be hereafter, the accomplishment of which was necessary, because of the certain and unalterable decree of God, the good of his people, and his own glory; and these were to come to pass quickly, in a very little time; not that they would all be fulfilled in a short space of time, for there are some things not fulfilled yet, though it is nineteen hundred years ago and more, since this revelation was made; and we are sure there are some things that will not be accomplished till a thousand years hence, and more, for the millennium is not yet begun; and after that is ended, there is to be a second resurrection, and a destruction of the Gog and Magog army; but the sense is, that these things should very quickly begin to be fulfilled, and from thenceforward go on fulfilling till all were accomplished. Now to show, to represent these things, in a clear manner, as the nature of them would admit of, to the servants of Christ, all true believers, read and hear and diligently observe them, and especially to the ministers of the Gospel, whose business is to search into them, and point them out to and particularly to his servant John, was this revelation made by Christ, who immediately answered this end:
and he sent, and signified it by his angel unto servant John; he who is the Lord of angels, and to whom they are ministering spirits, sometimes sent one angel and sometimes another; and by various emblems, signs, and visions, represented and set before John, a faithful servant, and a beloved disciple of his, the whole of this revelation.
John Wesley
1:1 The Revelation - Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not of "John the Divine," a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ. Which God gave unto him - According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, Rev_ 22:6; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages. His servants - Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not. The things which must shortly come to pass - The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, "The end of all things is at hand;" and our Lord himself, "Behold, I come quickly." There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it.
Tit is said afterward, "Write what thou seest;" and again, "Write what thou hast seen, and what is, and what shall be hereafter;" but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, Rev_ 17:1; Rev_ 21:9; Rev_ 22:6, Rev_ 22:16. To his servant John - A title given to no other single person throughout the book.
Robert Jamieson, A. R. Fausset and David Brown
1:1 TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev_ 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20)
Rev_elation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-historical" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [AUBERLEN]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand (Rev_ 1:3), is directed to reveal.
of Jesus Christ--coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [BENGEL]. Compare His promise, Jn 15:15, "All things that I have heard of My Father, I have made known unto you"; also, Jn 16:13, "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it.
which God gave unto him--The Father reveals Himself and His will in, and by, His Son.
to show--The word recurs in Rev_ 22:6 : so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (Rev_ 22:18-19), have the effect of marring the sense of the context and the comparison of passages together [BENGEL].
his servants--not merely to "His servant John," but to all His servants (compare Rev_ 22:3).
shortly--Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," Rev_ 1:3; Rev_ 22:6, "shortly"; Rev_ 22:7, "Behold, I come quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (Rev_ 20:1-15) at least are included, the time is declared to be at hand. Lk 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare Dan. 9:1-27). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse.
he sent--Jesus Christ sent.
by his angel--joined with "sent." The angel does not come forward to "signify" things to John until Rev_ 17:1; Rev_ 19:9-10. Previous to that John receives information from others. Jesus Christ opens the Revelation, Rev_ 1:10-11; Rev_ 4:1; in Rev_ 6:1 one of the four living creatures acts as his informant; in Rev_ 7:13, one of the elders; in Rev_ 10:8-9, the Lord and His angel who stood on the sea and earth. Only at the end (Rev_ 17:1) does the one angel stand by Him (compare Dan 8:16; Dan 9:21; Zech 1:19).
1:21:2: Որ վկայեաց զվկայութիւն բանին Աստուծոյ, եւ զվկայութիւն Յիսուսի Քրիստոսի զոր ետես. որ է՛ր, եւ որ լինելո՛ցն էր յետ այնորիկ[5084]: [5084] Ոմանք. Վկայեաց զբանէն Աստուծոյ, եւ զվկայութիւնն Յիսուսի... եւ որ էր։
2 որը վկայեց Աստծու խօսքը եւ Յիսուս Քրիստոսի վկայութիւնը. ինչ որ տեսաւ, ինչ որ կար եւ ինչ որ լինելու էր այնուհետեւ:
2 Որ Աստուծոյ խօսքին վկայութիւնը ըրաւ ու Յիսուս Քրիստոսին վկայութիւնը՝ ինչ որ տեսաւ։
որ վկայեաց զբանէն Աստուծոյ, եւ զվկայութիւն Յիսուսի Քրիստոսի` զոր ետես, [2]որ էր` եւ որ լինելոցն էր յետ այնորիկ:

1:2: Որ վկայեաց զվկայութիւն բանին Աստուծոյ, եւ զվկայութիւն Յիսուսի Քրիստոսի զոր ետես. որ է՛ր, եւ որ լինելո՛ցն էր յետ այնորիկ[5084]:
[5084] Ոմանք. Վկայեաց զբանէն Աստուծոյ, եւ զվկայութիւնն Յիսուսի... եւ որ էր։
2 որը վկայեց Աստծու խօսքը եւ Յիսուս Քրիստոսի վկայութիւնը. ինչ որ տեսաւ, ինչ որ կար եւ ինչ որ լինելու էր այնուհետեւ:
2 Որ Աստուծոյ խօսքին վկայութիւնը ըրաւ ու Յիսուս Քրիստոսին վկայութիւնը՝ ինչ որ տեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: который свидетельствовал слово Божие и свидетельство Иисуса Христа и что он видел.
1:2  ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν ἰησοῦ χριστοῦ, ὅσα εἶδεν.
1:2. ὃς (which) ἐμαρτύρησεν (it-witnessed-unto) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed," ὅσα ( to-which-a-which ) εἶδεν. (it-had-seen)
1:2. qui testimonium perhibuit verbo Dei et testimonium Iesu Christi quaecumque viditWho hath given testimony to the word of God and the testimony of Jesus Christ, what things soever he hath seen.
2. who bare witness of the word of God, and of the testimony of Jesus Christ, of all things that he saw.
Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw:

2: который свидетельствовал слово Божие и свидетельство Иисуса Христа и что он видел.
1:2  ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν ἰησοῦ χριστοῦ, ὅσα εἶδεν.
1:2. qui testimonium perhibuit verbo Dei et testimonium Iesu Christi quaecumque vidit
Who hath given testimony to the word of God and the testimony of Jesus Christ, what things soever he hath seen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: 2-й ст. объясняет, почему св. Иоанн может быть этим достойным посредником, - потому что он свидетельствовал слово Божие... Он, Иоанн, свидетельствовал, т.е. передавал и сообщал то учение Иисуса Христа, которое в Его устах было свидетельством, доказательством Его Божественного посланничества, и те великие чудеса и деяния Иисуса Христа, которые и по слову Его Самого должны были служить в глазах людей удостоверением того же посланничества. Вот ради своей бывшей близости к Иисусу Христу Иоанн теперь выставляет себя достойным и правоспособным передатчиком Божественного откровения, - апостолом Христовым.
Adam Clarke: Commentary on the Bible - 1831
1:2: Who bare record of the word of God - Is there a reference here to the first chapter of John's gospel, In the beginning was the Word, and the Word was with God, etc.? Of this Word John did bear record. Or, does the writer mean the fidelity with which he noted and related the word - doctrines or prophecies, which he received at this time by revelation from God? This seems more consistent with the latter part of the verse.
Albert Barnes: Notes on the Bible - 1834
1:2: Who bare record of the word of God - Who bore witness to, or testified of ἐμαρτύρησεν emarturē sen the Word of God. He regarded himself merely as a "witness" of what he had seen, and claimed only to make a fair and faithful "record" of it. "This is the disciple which "testifieth" (ὁ μαρτυρῶν ho marturō n) of these things, and wrote these things," Joh 21:24. "And he that saw it bare record" - μεμαρτύρηκε memarturē ke Joh 19:35. Compare also the following places, where the apostle uses the same word of himself: Jo1 1:2; Jo1 4:14. The expression here, "the word of God," is one the meaning of which has been much controverted, and is important in its bearing on the question who was the author of the Book of Revelation. The main inquiry is, whether the writer refers to the "testimony" which he bears in this book respecting the "word of God"; or whether he refers to some testimony on that subject in some other book with which those to whom he wrote were so familiar that they would at once recognize him as the author; or whether he refers to the fact that he had borne his testimony to the great truths of religion, and especially respecting Jesus Christ, as a preacher who was well known, and who would be characterized by this expression.
The phrase "the word of God" - τὸν λόγον τοῦ Θεοῦ ton logon tou Theou - occurs frequently in the New Testament (compare Joh 10:35; Act 4:31; Act 6:2, Act 6:7; Act 11:1; Act 12:24); and may either mean the Word or doctrine respecting God - that which teaches what God is - or what he speaks or teaches. It is more commonly used in the latter sense (compare the passages referred to above), and especially refers to what God speaks or commands in the gospel. The fair meaning of this expression would be, that John had borne faithful witness to, or testimony of, the truth which God had spoken to man in the gospel of Christ. So far as the "language" used here is concerned, this might apply either to a written or an oral testimony; either to a treatise like that of his gospel, to his preaching, or to the record which he was then making. Vitringa and others suppose that the reference here is to the gospel which he had published, and which now bears his name; Lucke and others, to the Revelation made to him in Patmos, the record of which he now makes in this book; Prof. Stuart and others, to the fact that he was a teacher or preacher of the gospel, and that (compare Rev 1:9) the allusion is to the testimony which he had borne to the gospel, and for which he was an exile in Patmos. Is it not possible that these conflicting opinions may be to some extent harmonized, by supposing that in the use of the aorist tense - ἐμαρτύρησε emarturē se - the writer meant to refer to a characteristic of himself, to wit, that he was a faithful witness of the Word of God and of Jesus Christ whenever and however made known to him?
With an eye, perhaps, to the record which he was about to make in this book, and intending to include that may he not also refer to what had been and was his well-known character as a witness of what God communicated to him? He had always borne this testimony. He always regarded himself as such a witness. He had been an eyewitness of what had occurred in the life and at the death of the Saviour (see the notes on Pe2 1:17-18), and had, in all his writings and public administrations, horne witness to what he had seen and heard; for that Rev 1:9 he had been banished to Patmos: and he was now about to carry out the same characteristic of himself by bearing witness to what he saw in these new Revelations. This would be much in the manner of John, who often refers to this characteristic of himself (compare Joh 19:35; Joh 21:24; Jo1 1:2), as well as harmonize the different opinions. The meaning, then, of the expression, "who bare record of the word of God," as I understand it, is, that it was a characteristic of the writer to bear simple but faithful testimony to the truth which God communicated to people in the gospel. If this be the correct interpretation, it may be remarked:
(a) that this is such language as John the apostle would be likely to use, and yet
(b) that it is not such language as an author would be likely to adopt if there was an attempt to forge a book in his name.
The artifice would be too refined to occur probably to anyone, for although perfectly natural for John, it would not be so natural for a forger of a book to select this circumstance and weave it thus unostentatiously into his narrative.
And of the testimony of Jesus Christ - That is, in accordance with the interpretation above, of the testimony "which Jesus Christ bore for the truth"; not of a testimony "respecting" Jesus Christ. The idea is, that Jesus Christ was himself "a witness" to the truth, and that the writer of this book was a witness merely of the testimony which Christ had borne. Whether the testimony of Jesus Christ was borne in his preaching when in the flesh, or whether made known to the writer by him at any subsequent period, it was his office to make a faithful record of that testimony. As he had always before done that, so he was about to do it now in the new Revelation made to him in Patmos, which he regarded as a new testimony of Jesus Christ to the truth, Rev 1:1. It is remarkable that, in confirmation of this view, John so often describes the Lord Jesus as a witness, or represents him as having come to hear his faithful testimony to the truth. Thus, in Rev 1:5; "And from Jesus Christ, who is the faithful and true witness." "I am one that bear witness - ὁ μαρτυρῶν ho marturō n - of myself," Joh 8:18. "To this end was I born, and for this cause came I into the world, that I should bear witness - ἵνα μαρτυρήσω hina marturē sō - to the truth," Joh 18:37. "These things saith the Amen, the faithful and true witness" - ὁ μάρτυς ὁ πιστὸς ho martus ho pistos, ... Rev 3:14. Of this testimony which the Lord Jesus came to bring to man respecting eternal realities, the writer of this book says that he regarded himself as a witness. To the office of bearing such testimony he had been dedicated; that testimony he was now to bear, as he had always done.
And of all things that he saw - Ὅσα τε εἰδεν Hosa te eiden. This is the common reading in the Greek, and according to this reading it would properly mean, "and whatsoever he saw"; that is, it would imply that he bore witness to "the Word of God," and to "the testimony of Jesus Christ," and to "whatever he saw" - meaning that the things which he saw, and to which he refers, were things additional to those to which he had referred by "the Word of God," and the "testimony of Christ." From this it has been supposed that in the former part of the verse he refers to some testimony which he had formerly borne, as in his gospel or in his preaching, and that here he refers to what he "saw" in the visions of the Revelation as additional to the former. But it should be remembered that the word rendered "and" - τε te - is missing in a large number of manuscripts (see Wetstein), and that it is now omitted in the best editions of the Greek Testament - as by Griesbach, Tittmann and Hahn. The evidence is clear that it should be omitted; and if so omitted, the reference is to whatever he had at any time borne his testimony to, and not particularly to what passed before him in the visions of this book.
It is a general affirmation that he had always borne a faithful testimony to whatever he had seen respecting the Word of God and the testimony of Christ. The correct rendering of the whole passage then would be, "And sending by his angel, he signifies it to his servant John, who bare record of" (that is, whose character and office it was to bear his testimony to) "the word of God" (the message which God has sent to me), "and the testimony of Jesus Christ" (the testimony which Christ bore to the truth), "whatsoever he saw." He concealed nothing; he held nothing back; he made it known precisely as it was seen by him. Thus interpreted, the passage refers to what was a general characteristic of the writer, and is designed to embrace all that was made known to him, and to affirm that he was a faithful witness to it. There were doubtless special reasons why John was employed as the medium through which this communication was to be made to the church and the world. Among these reasons may have been the following:
(a) That he was the "beloved disciple."
(b) That he was the only surviving apostle.
(c) That his character was such that his statements would be readily received. Compare Joh 19:35; Joh 21:24; Jo3 1:12.
(d) It may be that his mind was better suited to be the medium of these communications than that of any other of the apostles - even if they had been then alive.
There is almost no one whose mental characteristics are less correctly understood than those of the apostle John. Among the most gentle and amiable of people; with a heart so suited for love as to be known as "the beloved disciple" - he yet had mental characteristics which made it proper that he should be called "a son of thunder" Mar 3:17; a mind suited to preserve and record the profound thoughts in his gospel; a mind of high poetic order, suited for the magnificent conceptions in this book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: bare: Rev 1:9, Rev 6:9, Rev 12:11, Rev 12:17; Joh 1:32, Joh 12:17, Joh 19:35, Joh 21:24; Co1 1:6, Co1 2:1; Jo1 5:7-11; Jo3 1:12
and of all: Rev 1:19; Joh 3:11; Act 4:20, Act 22:15, Act 26:16; Jo1 1:1, Jo1 4:14
John Gill
1:2 Who bore record of the word of God,.... Of the essential and eternal Word of God, his only begotten Son; as John the apostle did in his Gospel, and in his epistles, and also in this book; and which is a clear evidence of his being the writer of it,
And of the testimony of Jesus Christ; that is, the Gospel, which testifies of the person of Christ, of the truth of his divinity, and reality of his human nature; of the union of the two natures, divine and human, his person: of his several offices, of prophet, priest and King; of what he did and suffered for his people; and of the blessings of grace which they receive by him:
and of all things that he saw; with his bodily eyes, as the human body of Christ, the miracles he wrought in it, the transfiguration of it on the mount, the crucifixion of it, and the piercing of it with a spear, and the resurrection of it from the dead; and also the visions recorded in this book; and such a faithful witness serves greatly to confirm the authority of this book, and to recommend the perusal of it. The Complutensian edition and the Arabic version read, "which are, and which shall", or "must be hereafter", as in Rev_ 1:19.
John Wesley
1:2 Who hath testified - In the following book. The word of God - Given directly by God. And the testimony of Jesus - Which he hath left us, as the faithful and true witness. Whatsoever things he saw - In such a manner as was a full confirmation of the divine original of this book.
Robert Jamieson, A. R. Fausset and David Brown
1:2 bare record of--"testified the word of God" in this book. Where we would say "testifies," the ancients in epistolary communications use the past tense. The word of God constitutes his testimony; Rev_ 1:3, "the words of this prophecy."
the testimony of Jesus--"the Spirit of prophecy" (Rev_ 19:10).
and of all things that, &c.--The oldest manuscripts omit "and." Translate, "whatsoever things he saw," in apposition with "the word of God and the testimony of Jesus Christ."
1:31:3: Երանի՛ որ կարդասցէ կամ լուիցէ զբանս մարգարէութեանս, եւ պահեսցէ զոր ՚ի նմա՛ գրեալ է. զի ժամանակս մերձեա՛լ է[5085]:[5085] Ոմանք. Երանի որ ընթեռնուն զբանս մարգարէութեանս այսորիկ, եւ որ լսէ եւ պահէ զոր ինչ ՚ի սմա գրեալ է։
3 Երանի՜ նրանց, որ կարդում են այս մարգարէութեան խօսքերը եւ երանի՜ նրան, ով լսում եւ պահում է այն, ինչ որ գրուած է նրա մէջ. որովհետեւ մօտ է ժամանակը:
3 Երանի՜ անոր որ կը կարդայ ու անոնց որ կը լսեն այս մարգարէութեան խօսքերը եւ կը պահեն ինչ որ անոր մէջ գրուած է. վասն զի ժամանակը մօտ է։
Երանի [3]որ ընթեռնուն զբանս մարգարէութեանս այսորիկ, եւ որ լսէ եւ պահէ`` զոր ինչ ի նմա գրեալ է. զի ժամանակս մերձեալ է:

1:3: Երանի՛ որ կարդասցէ կամ լուիցէ զբանս մարգարէութեանս, եւ պահեսցէ զոր ՚ի նմա՛ գրեալ է. զի ժամանակս մերձեա՛լ է[5085]:
[5085] Ոմանք. Երանի որ ընթեռնուն զբանս մարգարէութեանս այսորիկ, եւ որ լսէ եւ պահէ զոր ինչ ՚ի սմա գրեալ է։
3 Երանի՜ նրանց, որ կարդում են այս մարգարէութեան խօսքերը եւ երանի՜ նրան, ով լսում եւ պահում է այն, ինչ որ գրուած է նրա մէջ. որովհետեւ մօտ է ժամանակը:
3 Երանի՜ անոր որ կը կարդայ ու անոնց որ կը լսեն այս մարգարէութեան խօսքերը եւ կը պահեն ինչ որ անոր մէջ գրուած է. վասն զի ժամանակը մօտ է։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Блажен читающий и слушающие слова пророчества сего и соблюдающие написанное в нем; ибо время близко.
1:3  μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
1:3. μακάριος (Bless-belonged) ὁ (the-one) ἀναγινώσκων (acquainting-up) καὶ (and) οἱ (the-ones) ἀκούοντες ( hearing ) τοὺς (to-the-ones) λόγους (to-forthees) τῆς (of-the-one) προφητείας (of-a-declaring-before-of) καὶ (and) τηροῦντες ( keeping-unto ) τὰ (to-the-ones) ἐν (in) αὐτῇ (unto-it) γεγραμμένα , ( to-having-had-come-to-be-scribed ) ὁ (the-one) γὰρ (therefore) καιρὸς (a-time) ἐγγύς. (near)
1:3. beatus qui legit et qui audiunt verba prophetiae et servant ea quae in ea scripta sunt tempus enim prope estBlessed is he that readeth and heareth the words of this prophecy: and keepeth those things which are written in it. For the time is at hand.
3. Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things which are written therein: for the time is at hand.
Blessed [is] he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time [is] at hand:

3: Блажен читающий и слушающие слова пророчества сего и соблюдающие написанное в нем; ибо время близко.
1:3  μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.
1:3. beatus qui legit et qui audiunt verba prophetiae et servant ea quae in ea scripta sunt tempus enim prope est
Blessed is he that readeth and heareth the words of this prophecy: and keepeth those things which are written in it. For the time is at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Слово "блажен" - применительно к XXII:18-19: может означать и свободу от казней последнего времени и радостное вступление в будущий новый Иерусалим. Назвав блаженными читателей и слушателей своего Апокалипсиса, Иоанн поясняет, чего он ожидает и желает от них. К ним он предъявляет требование, чтобы они были соблюдающими написанное. Это подтверждается и окончанием третьего стиха: "ибо время близко". Христианин должен иметь ввиду откровения Апокалипсиса о близкой кончине мира, о блаженстве праведников и мучениях грешников, так как может случиться, что эта кончина застанет его совершенно неожиданно и потому неприготовленным.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Benediction.A. D. 95.
3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5 And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6 And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 7 Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. 8 I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

We have here an apostolic benediction on those who should give a due regard to this divine revelation; and this benediction is given more generally and more especially.

I. More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon account of the obscurity of many things in it; it will repay the labour of the careful and attentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles of God. This was one of the principal advantages the Jews had above the Gentiles. 2. It is a blessed thing to study the scriptures; those are well employed who search the scriptures. 3. It is a privilege not only to read the scriptures ourselves, but to hear them read by others, who are qualified to give us the sense of what they read and to lead us into an understanding of them. 4. It is not sufficient to our blessedness that we read and hear the scriptures, but we must keep the things that are written; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching.

II. The apostolic benediction is pronounced more especially and particularly to the seven Asian churches, v. 4. These seven churches are named in v. 11, and distinct messages sent to each of them respectively in the chapters following. The apostolic blessing is more expressly directed to these because they were nearest to him, who was now in the isle of Patmos, and perhaps he had the peculiar care of them, and superintendency over them, not excluding any of the rest of the apostles, if any of them were now living. Here observe,

1. What the blessing is which he pronounces on all the faithful in these churches: Grace and peace, holiness and comfort. Grace, that is, the good-will of God towards us and his good work in us; and peace, that is, the sweet evidence and assurance of this grace. There can be no true peace where there is not true grace; and, where grace goes before, peace will follow.

2. Whence this blessing is to come. In whose name does the apostle bless the churches? In the name of God, of the whole Trinity; for this is an act of adoration, and God only is the proper object of it; his ministers must bless the people in no name but his alone. And here, (1.) The Father is first named: God the Father, which may be taken either essentially, for God as God, or personally, for the first person in the ever-blessed Trinity, the God and Father of our Lord Jesus Christ; and he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable, the same to the Old-Testament church which was, and to the New-Testament church which is, and who will be the same to the church triumphant which is to come. (2.) The Holy Spirit, called the seven spirits, not seven in number, nor in nature, but the infinite perfect Spirit of God, in whom there is a diversity of gifts and operations. He is before the throne; for, as God made, so he governs, all things by his Spirit. (3.) The Lord Jesus Christ. He mentions him after the Spirit, because he intended to enlarge more upon the person of Christ, as God manifested in the flesh, whom he had seen dwelling on earth before, and now saw again in a glorious form. Observe the particular account we have here of Christ, v. 5. [1.] He is the faithful witness; he was from eternity a witness to all the counsels of God (John i. 18), and he was in time a faithful witness to the revealed will of God, who has now spoken to us by his Son; upon his testimony we may safely depend, for he is a faithful witness, cannot be deceived and cannot deceive us. [2.] He is the first-begotten or first-born from the dead, or the first parent and head of the resurrection, the only one who raised himself by his own power, and who will by the same power raise up his people from their graves to everlasting honour; for he has begotten them again to a lively hope by his resurrection from the dead. [3.] He is the prince of the kings of the earth; from him they have their authority; by him their power is limited and their wrath restrained; by him their counsels are over-ruled, and to him they are accountable. This is good news to the church, and it is good evidence of the Godhead of Christ, who is King of kings and Lord of lords. [4.] He is the great friend of his church and people, one who has done great things for them, and this out of pure disinterested affection. He has loved them, and, in pursuance of that everlasting love, he has, First, Washed them from their sins in his own blood. Sins leave a stain upon the soul, a stain of guilt and of pollution. Nothing can fetch out this stain but the blood of Christ; and, rather than it should not be washed out, Christ was willing to shed his own blood, to purchase pardon and purity for them. Secondly, He has made them kings and priests to God and his Father. Having justified and sanctified them, he makes them kings to his Father; that is, in his Father's account, with his approbation, and for his glory. As kings, they govern their own spirits, conquer Satan, have power and prevalency with God in prayer, and shall judge the world. He hath made them priests, given them access to God, enabled them to enter into the holiest and to offer spiritual and acceptable sacrifices, and has given them an unction suitable to this character; and for these high honours and favours they are bound to ascribe to him dominion and glory for ever. [5.] He will be the Judge of the world: Behold, he cometh, and every eye shall see him, v. 7. This book, the Revelation, begins and ends with a prediction of the second coming of the Lord Jesus Christ. We should set ourselves to meditate frequently upon the second coming of Christ, and keep it in the eye of our faith and expectation. John speaks as if he saw that day: "Behold, he cometh, as sure as if you beheld him with your eyes. He cometh with clouds, which are his chariot and pavilion. He will come publicly: Every eye shall see him, the eye of his people, the eye of his enemies, every eye, yours and mine." He shall come, to the terror of those who have pierced him and have not repented and of all who have wounded and crucified him afresh by their apostasy from him, and to the astonishment of the pagan world. For he comes to take vengeance on those who know not God, as well as on those that obey not the gospel of Christ. [6.] This account of Christ is ratified and confirmed by himself, v. 8. Here our Lord Jesus justly challenges the same honour and power that is ascribed to the Father, v. 4. He is the beginning and the end; all things are from him and for him; he is the Almighty; he is the same eternal and unchangeable one. And surely whoever presumes to blot out one character of this name of Christ deserves to have his name blotted out of the book of life. Those that honour him he will honour; but those who despise him shall be lightly esteemed.
Adam Clarke: Commentary on the Bible - 1831
1:3: Blessed is he that readeth - This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils.
The time is at hand - Either in which they shall be all fulfilled, or begin to be fulfilled. See the note on Rev 1:1.
These three verses contain the introduction; now the dedication to the seven Churches commences.
Albert Barnes: Notes on the Bible - 1834
1:3: Blessed is he that readeth - That is, it is to be regarded as a privilege attended with many blessings, to be permitted to mark the disclosures to be made in this book; the important Revelations respecting future times. Prof. Stuart supposes that this refers to a public reading, and that the phrase "those who hear the words of this prophecy," refers to those who listened to the public reader, and that both the reader and hearer should regard themselves as highly favored. It is, however, more in accordance with the usual meaning of the word rendered "read," to suppose that it refers to the act of one's reading for himself; to learn by reading. So Robinson (Lexicon) understands it. The Greek word, indeed, would bear the other interpretation (see Luk 4:16; Act 13:27; Act 15:21; Co2 3:15); but as this book was sent abroad to be read by Christians, and not merely to be in the hands of the ministers of religion to be read by them to others, it is more natural to interpret the word in the usual sense.
And hear the words of this prophecy - As they shall be declared or repeated by others; or perhaps the word "hear" is used in a sense that is not uncommon, that of giving attention to; taking heed to. The general sense is, that they were to be regarded as highly favored who became acquainted in any way with what is here communicated. The writer does not say that they were blessed who understood it, or that they who read or heard it would fully understand it; but it is clearly implied, that there would be so far an understanding of its meaning as to make it a felicitous condition to have been made acquainted with it. An author could not be supposed to say that one should regard his condition as a favored one who merely heard words that he could not understand, or who had placed before him magnificent symbols that had to him no meaning. The word "prophecy" is used here in its more strict sense as denoting the disclosure of future events - a large portion of the book being of this nature. It is here synonymous with "Revelation" in Rev 1:1.
And keep those things which are written therein - Keep in mind those things which relate to the future; and obey those things which arc required as truth and duty. The blessing which results from having in possession the Rev_ealed truth of God is not merely in reading it, or in hearing it: it results from the fact that the truth is properly regarded, and exerts a suitable influence over our lives. Compare Psa 19:11; "And in keeping of them there is great reward."
For the time is at hand - See Rev 1:1. The word used here - ἐγγύς engus - has the same signification substantially as the word "shortly" in Rev 1:1. It would apply to any event whose beginning was soon to occur, though the end might be remote, for the series of events might stretch far into the future. It cannot be doubted, however, that the writer meant to press upon them the importance of attending to these things, from the fact that either entirely or in part these things were soon to happen. It may be inferred from this verse, that it is possible so to "understand" this book, as that it may convey useful instruction. This is the only book in the Bible of which a special blessing is pronounced on him who reads it; but assuredly a blessing would not be pronounced on the perusal of a book which is entirely unintelligible. While, therefore, there may be many obscurities in this book, it is also to be assumed that it may be so far understood as to be useful to Christians, in supporting their faith, and giving them elevated views of the final triumph of religion, and of the glory of the world to come. Anything is a blessing which enables us with well-founded hope and joy to look forward to the heavenly world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Blessed: Rev 22:7; Pro 8:34; Dan 12:12, Dan 12:13; Luk 11:28
for: Rev 22:6, Rev 22:10, Rev 22:12, Rev 22:20; Rom 13:11; Jam 5:8, Jam 5:9; Pe1 4:7; Pe2 3:8
John Gill
1:3 Blessed is he that readeth,.... This book the Revelation, privately, in his closet or family, carefully and diligently, with a desire of understanding it; or publicly in the church of God, and endeavours open and explain it to others; and may allude to the reading of the law and the prophets in the synagogues, which were not barely read, but expounded; see Acts 13:15; and the rather this may be thought to be the sense of the words, since there is a change of number in the next clause,
and they that hear the words of this prophecy; that listen attentively to the reading and exposition of this book, and have ears to hear, so as to understand the prophecies contained in it: for the whole, when delivered to John, was a prophecy of things to come: but some versions read the number alike in both clauses; as either, "blessed is he that readeth, and he that heareth", as the Vulgate Latin and Ethiopic versions; or "blessed are they that read, and they that hear", as the Arabic version:
and keep those things which are written therein; the last version adds, "concerning this frail world"; who not only read, and hear, but put in practice what they read and hear; for there are some things in this book which are of a practical nature, especially in the epistles to the seven churches; or the sense is, happy are those persons that observe, and take notice of what is written herein, and meditate upon them, and well weigh them in their minds, and retain them in their memories. Now, though eternal happiness does not depend upon, nor is procured by any of these means, as reading, hearing, and observing; yet there is a real happiness, a true pleasure, that does attend these things, which may stir up to a regard unto them; and for which purpose the following words are added:
for the time is at hand; when thee things should begin to be fulfilled.
John Wesley
1:3 Happy is he that readeth, and they that hear, the words of this prophecy - Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, "Happy is he that doth not read this prophecy." Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled.
Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament.
In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises to Sion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding.
Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture. He that readeth and they that hear - St. John probably sent this book by a single person into Asia, who read it in the churches, while many heard. But this, likewise, in a secondary sense, refers to all that shall duly read or hear it in all ages. The words of this prophecy - It is a revelation with regard to Christ who gives it; a prophecy, with regard to John who delivers it to the churches. And keep the things which are written therein - In such a manner as the nature of them requires; namely, with repentance, faith, patience, prayer, obedience, watchfulness, constancy. It behoves every Christian, at all opportunities, to read what is written in the oracles of God; and to read this precious book in particular, frequently, reverently, and attentively. For the time - Of its beginning to be accomplished. Is near - Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!
Robert Jamieson, A. R. Fausset and David Brown
1:3 he that readeth, and they that hear--namely, the public reader in Church assemblies, and his hearers. In the first instance, he by whom John sent the book from Patmos to the seven churches, read it publicly: a usage most scriptural and profitable. A special blessing attends him who reads or hears the apocalyptic "prophecy" with a view to keeping the things therein (as there is but one article to "they that hear and keep those things," not two classes, but only one is meant: "they who not only hear, but also keep those things," Rom 2:13); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. Note: the term "prophecy" has relation to the human medium or prophet inspired, here John: "Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church.
1:41:4: ՚Ի Յովհաննէ՛ առ եւթն եկեղեցիս՝ որ են յԱսիայ, շնո՛րհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ՝ յԷէն՝ եւ որ է՛ն՝ եւ որ գալոցն է, եւ յեւթն զօրութեանց Հոգւոյն՝ որ է առաջի աթոռոյն իւրոյ[5086]. [5086] Ոմանք. Յովհաննէս առ եւթն... որ յԱսիա... եւ խաղաղութիւն յԷէն։ Ոսկան. Եւ եօթն Հոգւոյն զօրութենէ՝ որ է։
4 Յովհաննէսից՝ Ասիայում գտնուող եօթը եկեղեցիներին: Շնո՜րհ ձեզ եւ խաղաղութի՜ւն նրանից, որ Է, որ Էր, եւ որը գալու է. նաեւ՝ Հոգու եօթը զօրութիւններից[1], Հոգու, որ նրա աթոռի առաջ է.[1] Յունարէնում պակասում է զօրութիւններ բառը:
4 Յովհաննէս՝ եօթը եկեղեցիներուն, որոնք Ասիոյ մէջ են, շնորհք եւ խաղաղութիւն ձեզի Անկէ որ է եւ որ էր եւ որ պիտի գայ ու եօթը Հոգիներէն՝ որոնք անոր աթոռին առջեւ են
Ի Յովհաննէ առ եւթն եկեղեցիս որ են յԱսիա, շնորհք ընդ ձեզ եւ խաղաղութիւն [4]յԷէն եւ որ էն`` եւ որ գալոցն է, եւ յեւթն [5]զօրութեանց Հոգւոյն` որ է`` առաջի աթոռոյն իւրոյ:

1:4: ՚Ի Յովհաննէ՛ առ եւթն եկեղեցիս՝ որ են յԱսիայ, շնո՛րհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ՝ յԷէն՝ եւ որ է՛ն՝ եւ որ գալոցն է, եւ յեւթն զօրութեանց Հոգւոյն՝ որ է առաջի աթոռոյն իւրոյ[5086].
[5086] Ոմանք. Յովհաննէս առ եւթն... որ յԱսիա... եւ խաղաղութիւն յԷէն։ Ոսկան. Եւ եօթն Հոգւոյն զօրութենէ՝ որ է։
4 Յովհաննէսից՝ Ասիայում գտնուող եօթը եկեղեցիներին: Շնո՜րհ ձեզ եւ խաղաղութի՜ւն նրանից, որ Է, որ Էր, եւ որը գալու է. նաեւ՝ Հոգու եօթը զօրութիւններից[1], Հոգու, որ նրա աթոռի առաջ է.
[1] Յունարէնում պակասում է զօրութիւններ բառը:
4 Յովհաննէս՝ եօթը եկեղեցիներուն, որոնք Ասիոյ մէջ են, շնորհք եւ խաղաղութիւն ձեզի Անկէ որ է եւ որ էր եւ որ պիտի գայ ու եօթը Հոգիներէն՝ որոնք անոր աթոռին առջեւ են
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1:44: Иоанн семи церквам, находящимся в Асии: благодать вам и мир от Того, Который есть и был и грядет, и от семи духов, находящихся перед престолом Его,
1:4  ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ,
1:4. ΙΩΑΝΗΣ (An-Ioanes) ταῖς (unto-the-ones) ἑπτὰ (unto-seven) ἐκκλησίαις (unto-callings-out-unto) ταῖς (unto-the-ones) ἐν (in) τῇ (unto-the-one) Ἀσίᾳ: (unto-an-Asia) χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) ὢν ἦνἐρχόμενος, (of-a- THE-ONE-BEING -AND-THE-ONE-IT-WAS-AND-THE-ONE-COMING,"καὶ (and) ἀπὸ (off) τῶν (of-the-ones) ἑπτὰ (of-seven) πνευμάτων (of-currentings-to) ἃ ( which ) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου (of-a-throne) αὐτοῦ, (of-it,"
1:4. Iohannes septem ecclesiis quae sunt in Asia gratia vobis et pax ab eo qui est et qui erat et qui venturus est et a septem spiritibus qui in conspectu throni eius suntJohn to the seven churches which are in Asia. Grace be unto you and peace, from him that is and that was and that is to come: and from the seven spirits which are before his throne:
4. John to the seven churches which are in Asia: Grace to you and peace, from him which is and which was and which is to come; and from the seven Spirits which are before his throne;
John to the seven churches which are in Asia: Grace [be] unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne:

4: Иоанн семи церквам, находящимся в Асии: благодать вам и мир от Того, Который есть и был и грядет, и от семи духов, находящихся перед престолом Его,
1:4  ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ,
1:4. Iohannes septem ecclesiis quae sunt in Asia gratia vobis et pax ab eo qui est et qui erat et qui venturus est et a septem spiritibus qui in conspectu throni eius sunt
John to the seven churches which are in Asia. Grace be unto you and peace, from him that is and that was and that is to come: and from the seven spirits which are before his throne:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Иоанн - это тот, который назван был рабом Иисуса Христа в первом стихе. Он обращается с полученным откровением к семи церквам Азии - той передней части малоазийского полуострова, которая была местом проповеднической деятельности Ап. Павла и Иоанна, и где было основано несколько христианских обществ - церквей. Обращается только к этим семи церквам как к типу соборной церкви и еще потому, что именно эти семь церквей Иисус Христос избрал сосудом для восприятия тайн грядущего. К этим церквам Иоанн обращается с обычным апостольским приветствием, которому апостолы были научены Самим Иисусом Христом. Эта благодать и мир преподаются не от него, Иоанна, а от "Того, Который есть, и был, и грядет". Это последнее выражение повторяется в Апокалипсисе еще два раза: I:8: и IV:8. В обоих случаях это имя прилагается к Богу Отцу, к первой Ипостаси Св. Троицы, - так и здесь. О преподании же мира и благодати от других лиц Св. Троицы говорится св. Иоанном в дальнейшем течении речи. Именно о благодати и мире от Св. Духа говорится в словах: "и от семи духов, находящихся пред престолом Его". Это - не силы или добродетели Божии, не высшие Ангелы, - ибо Ангелы сами по себе никогда не называются подателями благодати и мира, как существа творные, хотя бы и высшие. Большинство толкователей [Андрей Кесар., Викторин, Ebrard, Жданов.] под семью духами разумеют Св. Духа. Право на такое толкование дают те аналогии, которые мы находим в других местах св. Писания (Ис XI:2-3; Зах IV:6, 10). Единая Ипостась Св. Духа символически изображается седмерицею духов (ни более ни менее) потому, что число семь - как бы печать духа и выражает собою полноту благодатных даров, раздаваемых от Св. Духа (1Кор XII:4-11).
Adam Clarke: Commentary on the Bible - 1831
1:4: John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc.
The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries.
Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles.
From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more.
The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on Gen 11:7 : God said to the Seven Angels which stand before him, Come now, etc.
In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders.
That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Rev 3:1; Rev 4:5; and particularly Rev 5:6, where they are called the seven spirits of God Sent Forth into All the Earth.
Albert Barnes: Notes on the Bible - 1834
1:4: John to the seven churches which are in Asia - The word "Asia" is used in quite different senses by different writers. It is used:
(1) as referring to the whole eastern continent now known by that name;
(2) either Asia or Asia Minor;
(3) that part of Asia which Attalus III, king of Pergamos, gave to the Romans, namely, Mysia, Phrygia, Lycaonia, Lydia, Carla, Pisidia, and the southern coast - that is, all in the western, southwestern, and southern parts of Asia Minor; and,
(4) in the New Testament, usually the southwestern part of Asia Minor, of which Ephesus was the capital. See the notes at Act 2:9.
The word "Asia" is not found in the Hebrew Scriptures, but it occurs often in the Books of Maccabees, and in the New Testament. In the New Testament it is not used in the large sense in which it is now, as applied to the whole continent, but in its largest signification it would include only Asia Minor. It is also used, especially by Luke, as denoting the country that was called "Ionia," or what embraced the provinces of Caria and Lydia. Of this region Ephesus was the principal city, and it was in this region that the "seven churches" were situated. Whether there were more than seven churches in this region is not intimated by the writer of this book, and on that point we have no certain knowledge. it is evident that these seven were the principal churches, even if there were more, and that there was some reason why they should be particularly addressed.
There is mention of some other churches in the neighborhood of these. Colosse was near to Laodicea; and from Col 4:13, it would seem not improbable that there was a church also at Hierapolis. But there may have been nothing in their circumstances that demanded particular instruction or admonition, and they may have been on that account omitted. There is also some reason to suppose that, though there had been other churches in that vicinity besides the seven mentioned by John, they had become extinct at the time when he wrote the Book of Revelation. It appears from Tacitus (History, xiv, 27; compare also Pliny, N. H., v. 29), that in the time of Nero, 61 a. d., the city of Laodicea was destroyed by an earthquake, in which earthquake, according to Eusebius, the adjacent cities of Colosse and Hierapolis were involved. Laodicea was, indeed, immediately rebuilt, but there is no evidence of the re-establishment of the church there before the time when John wrote this book.
The earliest mention we have of a church there, after the one referred to in the New Testament by Paul Col 2:1; Col 4:13, Col 4:15-16, is in the time of Trajan, when Papias was bishop there, sometime between 98 a. d. and 117 a. d. It would appear, then, to be not improbable that at the time when the Apocalypse was written, there were in fact but seven churches in the vicinity. Prof. Stuart (i., 219) supposes that "seven, and only so many, may have been named, because the sevenfold divisions and groups of various objects constitute a conspicuous feature in the Apocalypse throughout." But this reason seems too artificial; and it can hardly be supposed that it would influence the mind of John, in the specification by name of the churches to which the book was sent. If no names had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number seven might have been selected for some such purpose.
Grace be unto you, and peace - The usual form of salutation in addressing a church. See the notes on Rom 1:7.
From him which is, and which was, and which is to come - From him who is everlasting - embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name Yahweh, the name by which the true God is appropriately designated in the Scriptures. That name יהוה Yahweh, from היה haayah, to be, to exist, seems to have been adopted because it denotes existence, or being, and as denoting simply one who exists; and has reference merely to the fact of existence. The word has no variation of form, and has no reference to time, and would embrace all time: that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase "who is, and who was, and who is to come," or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated existence, and as the great and original fountain of all being.
They who desire to find a full discussion in regard to the origin of the name Yahweh, may consult an article by Prof. Tholuck, in the "Biblical Repository," vol. iv., pp. 89-108. It is remarkable that there are some passages in pagan inscriptions and writings which bear a very strong resemblance to the language used here by John respecting God. Thus, Plutarch (De isa et Osir., p. 354.), speaking of a temple of Isis, at Sais, in Egypt, says, "It bore this inscription - 'I am all that was, and is, and shall be, and my vail no mortal can remove'" - Ἐγώ εἰμι πᾶν τὸ γεγονός, καὶ ὅν, καὶ ἐσόμενον καὶ τὸν ἐμὸν πέπλον οὐδείς τω θνητὸς ἀνεκάλυψεν Egō eimi pan to gegonos, kai hon, kai esomenon kai ton emon peplon oudeis tō thnē tos anekalupsen. So Orpheus (in Auctor. Lib. de Mundo), "Jupiter is the head, Jupiter is the middle, and all things are made by Jupiter." So in Pausanias (Phocic. 12), "Jupiter was; Jupiter is; Jupiter shall be." The reference in the phrase before us is to God as such, or to God considered as the Father.
And from the seven Spirits which are before his throne - After all that has been written on this very difficult expression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following:
I. That it refers to God, as such. This opinion is held by Eichhorn, and is favored by Ewald. No arguments derived from any parallel passages are urged for this opinion, nor can any such be found, where God is himself spoken of under the representation of a sevenfold Spirit. But the objections to this view are so obvious as to be insuperable:
(1) If it refers to God as such, then it would be mere tautology, for the writer had just referred to him in the phrase "from him who was," etc.
(2) it is difficult to perceive in what sense "seven spirits" could be ascribed to God, or how he could be described as a being of "Seven Spirits." At least, if he could be spoken of as such, there would be no objection to applying the phrase to the Holy Spirit.
(3) how could it be said of God himself that he was "before the throne?" He is everywhere represented as sitting on the throne, not as before it. It is easy to conceive of angels as standing before the throne; and of the Holy Spirit it is more easy to conceive as being represented thus as ready to go forth and convey a heavenly influence from that throne, but it is impossible to conceive in what sense this could be applied to God as such.
II. The opinion held by Grotius, and by John Henry Heinrichs, that it refers to "the multiform providence of God," or to God considered as operating in seven or many different ways. In support of this Grotius appeals to Rev 5:12; Rev 7:12. But this opinion is so far-fetched, and it is so destitute of support, as to have found, it is believed, no other advocates, and to need no further notice. It cannot be supposed that John meant to personify the attributes of the Deity, and then to unite them with God himself, and with the Lord Jesus Christ, and to represent them as real subsistences from which important blessings descend to people. It is clear that as by the phrase, "who is, and who was, and who is to come," and by "Jesus Christ, the faithful and true witness," he refers to real subsistences, so he must here. Besides, if the attributes of God, or the modes of divine operation, are denoted why is the number seven chosen? And why are they represented as standing before the throne?
III. A third opinion is, that the reference is to seven attending and ministering presence-angels - angels represented as standing before the throne of God, or in his presence. This opinion was adopted among the ancients by Clemens of Alexandria Andreas of Cesarea, and others; among the moderns by Beza, Drusius, Hammond, Wetstein, Rosenmuller, Clarke, Prof. Stuart, and others. This opinion, however, has been held in somewhat different forms; some maintaining that the seven angels are referred to because it was a received opinion among the Hebrews that there were seven angels standing in the presence of God as seven princes stood in the Persian court before the king; others, that the angels of the seven churches are particularly referred to, represented now as standing in the presence of God; others, that seven angels, represented as the principal angels employed in the government of the world, are referred to; and others, that seven archangels are particularly designated. Compare Poole, Synoptists in loco. The arguments which are relied on by those who suppose that seven angels are here referred to are briefly these:
(1) The nature of the expression used here. The expression, it is said, is such as would naturally denote beings who were before his throne - beings who were different from him who was on the throne - and beings more than one in number. That it could not refer to one on the throne, but must mean those distinct and separate from one on the throne, is argued from the use of the phrases "before the throne," and "before God," in Rev 4:5; Rev 7:9, Rev 7:15; Rev 8:2; Rev 11:4, Rev 11:16; Rev 12:10; Rev 14:3; Rev 20:12; in all which places the representation denotes those who were in the presence of God, and standing before him.
(2) it is argued from other passages in the Book of Revelation which, it is said (Prof. Stuart), go directly to confirm this opinion. Thus, in Rev 8:2; "And I saw the seven angels which stood before God." So Rev 4:5; the seven lamps of fire burning before the throne, are said to be "the seven Spirits of God." In these passages, it is alleged that the article "the" designates the well-known angels; or those which had been before specified, and that this is the first mention of any such angels after the designation in the passage before us.
(3) it is said that this is in accordance with what was usual among the Hebrews, who were accustomed to speak of seven presence-angels, or angels standing in the presence of Yahweh. Thus, in the Book of Tobit (12:15), Raphael is introduced as using this language: "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The apocryphal Book of Enoch (chapter 20) gives the names of the seven angels who watch; that is, of the watchers (compare the notes on Dan 4:13, Dan 4:17) who stand in the presence of God waiting for the divine commands, or who watch over the affairs of people. So in the Zendavesta of Zoroaster, seven amshaspends, or archangels, are mentioned. See Prof. Stuart, in loco.
To these views, however, there are objections of great weight, if they are not in fact quite insuperable. They are such as the following:
(1) That the same rank should be given to them as to God, as the source of blessings. According to the view which represents this expression as referring to angels, they are placed on the same level, so far as the matter before us is concerned, with "him who was, and is, and is to come," and with the Lord Jesus Christ - a doctrine which does not elsewhere occur in the Scriptures, and which we cannot suppose the writer designed to teach.
(2) that blessings should be invoked from angels - as if they could impart "grace and peace." It is evident that, whoever is referred to here by the phrase "the seven Spirits," he is placed on the same level with the others mentioned as the source of "grace and peace." But it cannot be supposed that an inspired writer would invoke that grace and peace from any but a divine being.
(3) that as two persons of the Trinity are mentioned here, it is to be presumed that the third would not be omitted; or to put this argument in a stronger form, it cannot be supposed that an inspired writer would mention two of the persons of the Trinity in this connection, and then not only not mention the third, but refer to angels - to creatures - as bestowing what would be appropriately sought from the Holy Spirit. The incongruity would be not merely in omitting all reference to the Spirit - which might indeed occur, as it often does in the Scriptures - but in putting in the place which that Spirit would naturally occupy an allusion to angels as conferring blessings.
(4) if this refer to angels, it is impossible to avoid the inference that angel-worship, or invocation of angels, is proper. To all intents and purposes, this is an act of worship; for it is an act of solemn invocation. It is an acknowledgment of the "seven Spirits," as the source of "grace and peace." It would be impossible to resist this impression on the popular mind; it would not be possible to meet it if urged as an argument in favor of the propriety of angel-invocation, or angel-worship. And yet, if there is anything clear in the Scriptures, it is that God alone is to he worshipped. For these reasons, it seems to me that this interpretation cannot be well founded.
IV. There remains a fourth opinion, that it refers to the Holy Spirit, and in favor of that opinion it may be urged:
(1) That it is most natural to suppose that the Holy Spirit would be invoked on such an occasion, in connection with him "who was, and is, and is to come," and with "Jesus Christ." If two of the persons of the Trinity were addressed on such an occasion, it would be properly supposed that the Holy Spirit would not be omitted, as one of the persons from whom the blessing was to descend. Compare Co2 13:14; "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all."
(2) it would be unnatural and improper, in such an invocation, to unite angels with God as imparting blessings, or as participating with God and with Christ in communicating blessings to man. An invocation to God to send his angels, or to impart grace and favor through angelic help, would be in entire accordance with the usage in Scripture, but it is not in accordance with such usage to invoke such blessings from angels.
(3) it cannot be denied that an invocation of grace from "him who is, and was, and is to come," is of the nature of worship. The address to him is as God, and the attitude of the mind in such an address is that of one who is engaged in an act of devotion. The effect of uniting any other being with him in such a case, would be to lead to the worship of one thus associated with him. In regard to the Lord Jesus, "the faithful and true witness," it is from such expressions as these that we are led to the belief that he is divine, and that it is proper to worship him as such. The same effect must be produced in reference to what is here called "the seven Spirits before the throne." We cannot well resist the impression that someone with divine attributes is intended; or, if it refer to angels, we cannot easily show that it is not proper to render divine worship to them. If they were thus invoked by an apostle, can it be improper to worship them now?
(4) the word used here is not "angels," but "spirits"; and though it is true that angels are spirits, and that the word "spirit" is applied to them Heb 1:7, yet it is also true that that is not a word which would be understood to refer to them without designating that angels were meant. If angels had been intended here, that word would naturally have been used, as is the case elsewhere in this book.
(5) in Rev 4:5, where there is a reference to "the seven lamps before the throne," it is said of them that they "are," that is, they represent "the seven Spirits of God." This passage may be understood as referring to the same thing as that before us, but it cannot he well understood of angels; because:
(a) if it did, it would have been natural to use that language for the reason above mentioned;
(b) the angels are nowhere called "the spirits of God," nor would such language be proper.
The phrase, "Spirit of God" naturally implies divinity, and could not be applied to a creature. For these reasons it seems to me that the interpretation which applies the phrase to the Holy Spirit is to be preferred; and though that interpretation is not free from difficulties, yet there are fewer difficulties in that than in either of the others proposed. Though it may not be possible wholly to remove the difficulties involved in that interpretation, yet perhaps something may be done to diminish their force:
(1) First, as to the reason why the number seven should be applied to the Holy Spirit:
(a) There would be as much propriety certainly in applying it to the Holy Spirit as to God as such. And yet Grotius, Eichhorn, Ewald, and others saw no difficulty in such an application considered as representing a sevenfold mode of operation of God, or a manifold divine agency.
(b) The word "seven" often denotes a full or complete number, and may be used to denote what is full, complete, or manifold; and might thus be used in reference to an all-perfect Spirit, or to a spirit which was manifold in its operations.
(c) The number seven is evidently a favorite number in the Book of Revelation, and it might be used by the author in places, and in a sense, such as it would not be likely to be used by another writer. Thus, there are seven epistles to the seven churches; there are seven seals, seven trumpets, seven vials of the wrath of God, seven last plagues; there are seven lamps, and seven Spirits of God; the Lamb has seven horns and seven eyes. In Rev 1:16, seven stars are mentioned; in Rev 5:12, seven attributes of God; Rev 12:3, the dragon has seven heads; Rev 13:1, the beast has seven heads.
(d) The number seven, therefore, may have been given to the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of people, and to his manifold agency on the affairs of the world, as further developed in this book.
(2) as to his being represented as "before the throne," this may be intended to designate the fact that the Divine Spirit was, as it were, prepared to go forth, or to be sent forth, in accordance with a common representation in the Scriptures, to accomplish important purposes on human affairs. The posture does not necessarily imply inferiority of nature, anymore than the language does respecting the Son of God, when he is represented as being sent into the world to execute an important commission from the Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: John: Rev 1:1
to the: Rev 1:11, Rev 1:20, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14; Act 19:10; Pe1 1:1
Grace: Rom 1:7; Co1 1:3; Co2 1:2; Pe1 1:2
him: Rev 1:8; Exo 3:14; Psa 90:2, Psa 102:25-27; Isa 41:4, Isa 57:15; Mic 5:2; Joh 1:1; Heb 1:10-13, Heb 13:8; Jam 1:17
from the: Rev 3:1, Rev 4:5, Rev 5:6; Zac 3:9, Zac 4:10, Zac 6:5; Co1 12:4-13
Geneva 1599
1:4 (2) John to the seven churches which are in Asia: Grace [be] unto you, and peace, (3) from him (c) which is, and which was, and which is to come; and from (4) the (d) seven Spirits which are before his throne;
(2) This is the particular or singular inscription, in which salutation is written to certain churches by name, who represent the catholic church: and the certainty and truth of this is declared, from the author of it, in (Rev_ 1:8). (3) That is, from God the Father, eternal, immortal, immutable: wholly unchangeable, John declares in a form of speech which is undeclined. For there is no incongruity in this place, where, of necessity the words must be adapted to the mystery, not the mystery corrupted or impaired by the words.
(c) These three, Is, Was, and Shall be, signify the word Jehovah, which is the proper name for God. (4) That is, from the Holy Spirit who proceeds from the Father and the Son. This Spirit is one in person according to his subsistence: but in communication of his power, and in demonstration of his divine works in those seven churches, perfectly manifests himself as if there were many spirits, every one perfectly working in his own church. Which is why in (Rev_ 5:6) they are called the seven horns and seven eyes of the Lamb, as if to say, as his most absolute power and wisdom. In (Rev_ 3:1) Christ is said to have those seven spirits of God, and in (Rev_ 4:5) it is said that seven lamps burn before his throne, which also are those seven spirits of God. That this place ought to be so understood, it is thus proved. For first, grace and peace is asked by prayer from this Spirit, which is a divine work, and an action incommunicable in respect to God. Secondly, he is placed between the Father and the Son, as set in the same degree of dignity and operation with them, besides, he is before the throne, as of the same substance with the Father and the Son: as the seven eyes and seven horns of the Lamb. Moreover, these spirits are never said to adore God, as all other things are. Finally, this is the power by which the Lamb opened the book, and loosed the seven seals of it, when no one could be found among all creatures by whom the book might be opened (Rev_ 5:1-10); Of these things long ago Master John Luide of Oxford wrote to me. Now the Holy Spirit is named before Christ because a long speech about Christ follows.
(d) These are the seven spirits, which are later called the horns and eyes of the Lamb in (Rev_ 5:6) and are now acting as a guard waiting on God.
John Gill
1:4 John to the seven churches which are in Asia,.... In lesser Asia; their names are mentioned in Rev_ 1:11,
grace be unto you, and peace; which is the common salutation of the apostles in all their epistles, and includes all blessings of grace, and all prosperity, inward and outward: See Gill on Rom 1:7. The persons from whom they are wished are very particularly described,
from him which is, and which was, and which is to come; which some understand of the whole Trinity; the Father by him "which is", being the I am that I am; the Son by him "which was", which was with God the Father, and was God; and the Spirit by him "which is to come", who was promised to come from the Father and the Son, as a Comforter, and the Spirit of truth: others think Christ is here only intended, as he is in Rev_ 1:8 by the same expressions; and is he "which is", since before Abraham he was the "I am"; and he "which was", the eternal Logos or Word; and "is to come", as the Judge of quick and dead. But rather this is to be understood of the first Person, of God the Father; and the phrases are expressive both of his eternity, he being God from everlasting to everlasting; and of his immutability, he being now what he always was, and will be what he now is, and ever was, without any variableness, or shadow of turning: they are a periphrasis, and an explanation of the word "Jehovah", which includes all tenses, past, present, and to come. So the Jews explain this name in Ex 3:14,
"Says R. Isaac (k), the holy blessed God said to Moses, Say unto them, I am he that was, and I am he that now is, and I am he that is to come, wherefore is written three times.
And such a periphrasis of God is frequent in their writings (l),
And from the seven spirits which are before his throne; either before the throne of God the Father; or, as the Ethiopic version reads, "before the throne of the Lord Jesus Christ"; by whom are meant not angels, though these are spirits, and stand before the throne of God, and are ready to do his will: this is the sense of some interpreters, who think such a number of them is mentioned with reference to the seven angels of the churches; or to the seven last "Sephirot", or numbers in the Cabalistic tree of the Jews; the three first they suppose design the three Persons in the Godhead, expressed in the preceding clause, and the seven last the whole company of angels: or to the seven principal angels the Jews speak of. Indeed, in the Apocrypha,
"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)
Raphael is said to be one of the seven angels; but it does not appear to be a generally received notion of theirs that there were seven principal angels. The Chaldee paraphrase on Gen 11:7 is misunderstood by Mr. Mede, for not "seven", but "seventy angels" are there addressed. It was usual with the Jews only to speak of four principal angels, who stand round about the throne of God; and their names are Michael, Uriel, Gabriel, and Raphael; according to them, Michael stands at his right hand, Uriel at his left, Gabriel before him, and Raphael behind him (m). However, it does not seem likely that angels should be placed in such a situation between the divine Persons, the Father and the Son; and still less that grace and peace should be wished for from them, as from God the Father, and the Lord Jesus Christ; and that any countenance should be given to angel worship, in a book in which angels are so often represented as worshippers, and in which worship is more than once forbidden them, and that by themselves: but by these seven spirits are intended the Holy Spirit of God, who is one in his person, but his gifts and graces are various; and therefore he is signified by this number, because of the fulness and perfection of them, and with respect to the seven churches, over whom he presided, whom he influenced, and sanctified, and filled, and enriched with his gifts and graces,
(k) Shemot Rabba, sect. 3. fol. 73. 2. (l) Targum. Jon. in Deut. xxxii. 39. Zohar in Exod. fol. 59. 3. & in Numb. fol. 97. 4. & 106. 2. Seder Tephillot, fol. 205. 1. Ed. Basil. fol. 2. 2. Ed. Amsterd. (m) Bemidbar Rabba, sect. 2. fol. 179. 1.
John Wesley
1:4 John - The dedication of this book is contained in Rev_ 1:4-6; but the whole Revelation is a kind of letter. To the seven churches which are in Asia - That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever. And from the seven spirits which are before his throne - Christ is he who "hath the seven spirits of God." "The seven lamps which burn before the throne are the seven spirits of God." " The lamb hath seven horns and seven eyes, which are the seven spirits of God." Seven was a sacred number in the Jewish church: but it did not always imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these "seven spirits of God," the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and "the seven angels which stand before God." He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations.
Robert Jamieson, A. R. Fausset and David Brown
1:4 John--the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.
seven churches--not that there were not more churches in that region, but the number seven is fixed on as representing totality. These seven represent the universal Church of all times and places. See TRENCH'S [Commentary on the Epistles to the Seven Churches in Asia] interesting note, Rev_ 1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (Gen 2:3; Ezek 20:12). Circumcision, the sign of the covenant, after seven days (Gen 17:12). Sacrifices (Num 23:1; Num 14:29; 2Chron 29:21). Compare also God's acts typical of His covenant (Josh 6:4, Josh 6:15-16; 4Kings 5:10). The feasts ordered by sevens of time (Deut 15:1; Deut 16:9, Deut 16:13, Deut 16:15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, Is 6:3; the blessing, Num 6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, Rev_ 4:6; Ezek 1:5-6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, Dan 2:32-33; Dan 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, Acts 10:11; the four horns, the sum of the world's forces against the Church, Zech 1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture.
Asia--Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.
Grace . . . peace--Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2Jn 1:3.
him which is . . . was . . . is to come--a periphrasis for the incommunicable name JEHOVAH, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's coming (Rev_ 1:7). Still it is THE FATHER as distinguished from "Jesus Christ" (Rev_ 1:5) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father.
the seven Spirits which are before his throne--The oldest manuscripts omit "are."
before--literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (Rev_ 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.
1:51:5: եւ ՚ի Յիսուսէ Քրիստոսէ հաւատարիմ վկայէն, որ է անդրանիկ ՚ի մեռեալս, եւ իշխա՛ն թագաւորութեանց երկրի. որ սիրեաց զմեզ, եւ ելոյծ զկապանս մեղաց մերոց արեամբն իւրով[5087]. [5087] Ոմանք. Եւ ՚ի Յիսուսէ Քրիստոսէ... որ սիրեացն։ Ոմանք. Անդրանիկ ՚ի մեռելոց։
5 եւ Յիսուս Քրիստոսից՝ հաւատարիմ վկայից, որ անդրանիկն է մեռելների միջից եւ իշխանը երկրի թագաւորների. նա, որ սիրեց մեզ եւ արձակեց մեր մեղքերի կապանքները իր արեամբ
5 Եւ Յիսուս Քրիստոս հաւատարիմ վկայէն, որ մեռելներէն յարութիւն առնողներէն անդրանիկն է ու երկրի թագաւորներուն իշխանը. Անոր որ մեզ սիրեց ու մեզ իր արիւնովը մեր մեղքերէն լուաց
եւ ի Յիսուսէ Քրիստոսէ հաւատարիմ վկայէն, որ է անդրանիկ ի մեռելոց, եւ իշխան թագաւորութեանց երկրի. որ սիրեաց զմեզ, եւ [6]ելոյծ զկապանս մեղաց մերոց`` արեամբն իւրով:

1:5: եւ ՚ի Յիսուսէ Քրիստոսէ հաւատարիմ վկայէն, որ է անդրանիկ ՚ի մեռեալս, եւ իշխա՛ն թագաւորութեանց երկրի. որ սիրեաց զմեզ, եւ ելոյծ զկապանս մեղաց մերոց արեամբն իւրով[5087].
[5087] Ոմանք. Եւ ՚ի Յիսուսէ Քրիստոսէ... որ սիրեացն։ Ոմանք. Անդրանիկ ՚ի մեռելոց։
5 եւ Յիսուս Քրիստոսից՝ հաւատարիմ վկայից, որ անդրանիկն է մեռելների միջից եւ իշխանը երկրի թագաւորների. նա, որ սիրեց մեզ եւ արձակեց մեր մեղքերի կապանքները իր արեամբ
5 Եւ Յիսուս Քրիստոս հաւատարիմ վկայէն, որ մեռելներէն յարութիւն առնողներէն անդրանիկն է ու երկրի թագաւորներուն իշխանը. Անոր որ մեզ սիրեց ու մեզ իր արիւնովը մեր մեղքերէն լուաց
zohrab-1805▾ eastern-1994▾ western am▾
1:55: и от Иисуса Христа, Который есть свидетель верный, первенец из мертвых и владыка царей земных. Ему, возлюбившему нас и омывшему нас от грехов наших Кровию Своею
1:5  καὶ ἀπὸ ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. τῶ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῶ αἵματι αὐτοῦ _
1:5. καὶ (and) ἀπὸ (off) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed," ὁ ( the-one ) μάρτυς ( a-witness ) ὁ ( the-one ) πιστός , ( trusted ) ὁ (the-one) πρωτότοκος ( most-before-produced ) τῶν (of-the-ones) νεκρῶν ( of-en-deaded ) καὶ (and) ὁ (the-one) ἄρχων ( a-firsting ) τῶν ( of-the-ones ) βασιλέων ( of-rulers-of ) τῆς ( of-the-one ) γῆς . ( of-a-soil ) Τῷ (Unto-the-one) ἀγαπῶντι (unto-excessing-off-unto) ἡμᾶς (to-us) καὶ (and) λύσαντι ( unto-having-loosed ) ἡμᾶς (to-us) ἐκ (out) τῶν ( of-the-ones ) αμαρτιῶν ( of-un-adjustings-along-unto ) [ἡμῶν] "[of-us]"ἐν (in) τῷ (unto-the-one) αἵματι (unto-a-blood) αὐτοῦ,-- (of-it,"
1:5. et ab Iesu Christo qui est testis fidelis primogenitus mortuorum et princeps regum terrae qui dilexit nos et lavit nos a peccatis nostris in sanguine suoAnd from Jesus Christ, who is the faithful witness, the first begotten of the dead and the prince of the kings of the earth, who hath loved us and washed us from our sins in his own blood
5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Unto him that loveth us, and loosed us from our sins by his blood;
And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood:

5: и от Иисуса Христа, Который есть свидетель верный, первенец из мертвых и владыка царей земных. Ему, возлюбившему нас и омывшему нас от грехов наших Кровию Своею
1:5  καὶ ἀπὸ ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. τῶ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῶ αἵματι αὐτοῦ _
1:5. et ab Iesu Christo qui est testis fidelis primogenitus mortuorum et princeps regum terrae qui dilexit nos et lavit nos a peccatis nostris in sanguine suo
And from Jesus Christ, who is the faithful witness, the first begotten of the dead and the prince of the kings of the earth, who hath loved us and washed us from our sins in his own blood
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Третьим источником благодати и мира, наравне с Богом Отцом и Св. Духом, является Иисус Христос. Тайнозритель характеризует Его: 1) как свидетеля. Иисус Христос свидетельствовал, учил о Божественной любви к людям и о призвании всех людей к божеству, - подобно древним пророкам, и подобно исповедникам и мученикам, за которыми и утвердилось это название - мучеников; 2) Иисус Христос характеризуется как свидетель верный, - в том смысле, что Он Свое учение, Свою проповедь о спасении запечатлел Своими страданиями; 3) характеристика Иисуса Христа заключается в словах "первенец из мертвых" (ср. Кол I:18). Название Иисуса Христа первенцем из мертвых должно быть понимаемо как указание на Его совершенство и превосходство пред всеми рожденными от смертных. Он первый, единственный из всех смертных, ибо только Он один воскрес своею собственною силою и властью. Это же есть и указание на Его Богочеловеческую природу. 4) Характеристикою Иисуса Христа служит указание на Его царское достоинство: Он есть "владыка царей земных". Здесь цари земные берутся, очевидно, как представители всего человечества, всей его власти и силы. Непосредственно к характеристике Иисуса Христа как подателя благодати и мира, св. Иоанном присоединяется прославление. В этом прославлении обращает на себя внимание своеобразность конструкции речи. Своеобразность произошла вследствие крайнего возбуждения тайнозрителя и крайней быстроты течения представлений в его уме: это есть новое свидетельство особенности Апокалипсиса как книги, отличной от других пророческих книг и написанной в состоянии высшего пророческого экстаза.
Adam Clarke: Commentary on the Bible - 1831
1:5: The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass.
The first-begotten of the dead - See the note on Col 1:18.
The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will.
Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See Joh 3:16.
Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.
Albert Barnes: Notes on the Bible - 1834
1:5: And from Jesus Christ, who is the faithful witness - See the notes on Rev 1:2. He is faithful in the sense that he is one on whose testimony there may be entire reliance, or who is entirely worthy to be believed. From him "grace and peace" are appropriately sought, as one who hears such a testimony, and as the first-begotten from the dead, and as reigning over the kings of the earth. Thus, grace and peace are invoked from the infinite God in all his relations and operations: as the Father, the Source of all existence; as the Sacred Spirit, going forth in manifold operations upon the hearts of people; and as the Son of God, the one appointed to bear faithful testimony to the truth respecting God and future events.
And the first-begotten of the dead - The same Greek expression - πρωτότοκος prō totokos - occurs in Col 1:18. See it explained in the notes on that passage. Compare the notes at Co1 15:20.
And the prince of the kings of the earth - Who has over all the kings of the earth the pre-eminence which kings have over their subjects. He is the Ruler of rulers; King of kings. In Rev 17:14; Rev 19:16, the same thought is expressed by saying that he is the "King of kings." No language could more sublimely denote his exalted character, or his supremacy. Kings and princes sway a scepter over the million of the earth, and the exaltation of the Saviour is here expressed by supposing that all those kings and princes constitute a community over which he is the head. The exaltation of the Redeemer is elsewhere expressed in different language, but the idea is one that everywhere pRev_ails in regard to him in the Scriptures. Compare Mat 28:18; Mat 11:27; Joh 17:2; Eph 1:20-22; Phi 2:9-11; Col 1:15-18. The word "prince" - ὁ ἄρχων ho archō n - means properly, "ruler, leader, the first in rank." We often apply the word "prince" to an heir to a throne who is not invested with absolute sovereignty. The word here, however, denotes that he actually exercises dominion over the rulers of the earth. As this is an authority which is claimed by God (compare Isa 10:5 ff; Isa 45:1 ff; Psa 47:2; Psa 99:1; Psa 103:9; Dan 4:34), and which can only pertain to God, it is clear that in ascribing this to the Lord Jesus it is implied that he is possessed of divine attributes. As much of the Revelations of this book pertained to the assertion of power over the princes and rulers of this world, there was a propriety that, in the commencement, it should be asserted that he who was to exert that power was invested with the prerogative of a ruler of the nations, and that he had this right of control.
Unto him that loved us - This refers undoubtedly to the Lord Jesus, whose love for people was so strong that nothing more was necessary to characterize him than to speak of him as the one "who loved us." It is manifest that the division in the verses should have been made here, for this commences a new subject, not having any special connection with what precedes. In Rev 1:4, and the first part of this verse, the writer had invoked grace from the Father, the Spirit, and the Saviour. In the latter clause of the verse there commences an ascription of praise to the Redeemer; an ascription to him particularly, because the whole book is regarded as a Revelation from him Rev 1:1; because he was the one who especially appeared to John in the visions of Patmos; and because he was to be the great agent in carrying into execution the purposes Rev_ealed in this book.
And washed us from our sins in his own blood - He has removed the pollution of sin from our souls by his blood; that is, his blood has been applied to cleanse us from sin. Blood can be represented as having a cleansing power only as it makes an expiation for sin, for considered literally its effect would be the Rev_erse. The language is such as would be used only on the supposition that he had made an atonement, and that it was by the atonement that we are cleansed; for in what sense could it be said of a martyr that he "had washed us from our sins in his blood?" How could this language be used of Paul or Polycarp; of Ridley or Cranmer? The doctrine that the blood of Christ cleanses us from sin, or purifies us, is one that is common in the Scriptures. Compare Jo1 1:7; Heb 9:14. The specific idea of washing, however - representing that blood as washing sin away - is one which does not elsewhere occur. It is evidently used in the sense of "cleansing" or "purifying," as we do this by "washing," and as the blood of Christ accomplishes in respect to our souls, what washing with water does in respect to the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: who is: Rev 3:14; Psa 89:36, Psa 89:37; Isa 55:4; Joh 3:11, Joh 3:32, Joh 8:14-16, Joh 18:37; Ti1 6:13; Jo1 5:7-10
and the first: Act 26:23; Co1 15:20-23; Col 1:18
and the prince: Rev 11:15, Rev 17:14, Rev 19:16; Psa 72:11, Psa 89:27; Pro 8:15, Pro 8:16; Dan 2:2, Dan 7:14; Mat 28:18; Eph 1:20-22; Ti1 6:15
him: Deu 7:8, Deu 23:5; Joh 13:1, Joh 13:34, Joh 15:9; Rom 8:37; Gal 2:20; Eph 2:4, Eph 5:2, Eph 5:25-27; Jo1 4:10
washed: Rev 7:14; Zac 13:1; Joh 13:8-10; Act 20:28; Co1 6:11; Heb 9:14; Pe1 1:19; Jo1 1:7
Geneva 1599
1:5 And from Jesus Christ, (5) [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,
(5) A most ample and honourable commendation of Christ, first from his offices of the priesthood and kingdom: secondly from his benefits, as his love toward us, and washing us with his blood, in this verse, and communication of his kingdom and priesthood with us: thirdly, from his eternal glory and power, which is always to be celebrated by us; (Rev_ 1:6) Finally, from the accomplishment of all things once to be effected by him, at his second coming, at which time he shall openly destroy the wicked, and comfort the godly in the truth; (Rev_ 1:7).
John Gill
1:5 And from Jesus Christ,.... Who, though the second Person in the Trinity, is mentioned last, because many things were to be said of him; and who is described in all his offices: in his prophetic office,
the faithful witness; as he is of his Father, of his mind and will, with respect to doctrine and worship; of his truth and faithfulness in his promises; and of his love, grace, and mercy, to his chosen; and of himself, of his true deity, proper sonship, and perfect equality with the Father; of his Messiahship, and of salvation through his obedience, sufferings, and death; and of all truth in general, to which he has bore a faithful testimony several ways, in his ministry, by his miracles, at his death, and by the shedding of his blood to seal it; by his Spirit since, and by the ministers of his word: he is described in his priestly office be
the first begotten of the dead: being the first that rose from the dead by his own power, and to an immortal life; for though some few were raised before him, yet not by themselves, nor to live for ever, but to die again. Moreover, he is the firstfruits of the resurrection, the pledge and earnest of it, as well as the efficient cause and exemplar of it. This character supposes that he died, as he did, for the sins of his people; and that he rose again from the dead, as he did, for their justification; and that he rose first as their head and representative, and opened the way of life for them. And he is described in his kingly office, for it follows,
and the Prince of the kings of the earth: which is not to be understood figuratively of the saints, who have power over sin, Satan, and the world, through the efficacious grace of Christ, and of whom he is Prince or King; but literally of the kings and princes of this world, over whom Christ is King and Lord, who receive their crowns and kingdoms from him, and rule by him, and are accountable to him, as they one day must be. Next follows a doxology, or an ascription of glory to him,
unto him that hath loved us; his own, his people, his church, his chosen, and who are given him by his Father; these he has loved with an everlasting and unchangeable love, with a love of complacency and delight, which passes knowledge, and will never end: and which he has shown in espousing their persons, undertaking their cause, assuming their nature, and in nothing more than in giving himself for them as a propitiatory sacrifice, or in dying and shedding his precious blood for them, as is next expressed:
and washed us from our sins in his own blood; which shows that these persons were loved before washed; they were not first washed, and then loved, but first loved, and then washed. Love was the cause of washing, and not washing the cause of love; hence it appears that they were in themselves filthy, and unclean through sin; and that they could not cleanse themselves by anything they could do; and that such was the love of Christ to them, that he shed his precious blood for them, which is a fountain opened, to wash in for sin, and which cleanses from all sin. This is to be understood, not of the sanctification of their natures, which is the work of the Spirit, but of atonement for their sins, and justification from them by the blood of Christ, whereby they are so removed, that they are all fair, and without spot. It is afterwards said, that these same persons are made priests; and it may be observed, that the priests were always washed, before they performed their service, as such (n). The Alexandrian copy and the Syriac and Arabic versions read, "and hath loosed us from our sins in", or "by his blood"; that is, from the guilt of them, which was bound upon them,
(n) Misn. Yoma, c. 3. sect. 2, 3, 4, 5, 6.
John Wesley
1:5 And from Jesus Christ, the faithful witness, the first begotten from the dead, and the prince of the kings of the earth - Three glorious appellations are here given him, and in their proper order. He was the faithful witness of the whole will of God before his death, and in death, and remains such in glory. He rose from the dead, as "the first fruits of them that slept;" and now hath all power both in heaven and earth. He is here styled a prince: but by and by he hears his title of king; yea, King of kings, and Lord of lords." This phrase, the kings of the earth, signifies their power and multitude, and also the nature of their kingdom. It became the Divine Majesty to call them kings with a limitation; especially in this manifesto from his heavenly kingdom; for no creature, much less a sinful man, can bear the title of king in an absolute sense before the eyes of God.
Robert Jamieson, A. R. Fausset and David Brown
1:5 the faithful witness--of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father He faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment" [RICHARD OF ST. VICTOR in TRENCH]. The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness."
the first-begotten of the dead-- (Col 1:18). Lazarus rose, to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [ALFORD]; but as Acts 13:33; Rom 1:4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Ps 2:7, "This day (at the resurrection) have I begotten Thee." It was then that His divine Sonship as the God-man was manifested and openly attested by the Father. So our resurrection and our manifested sonship, or generation, are connected. Hence "regeneration" is used of the resurrection-state at the restitution of all things (Mt 19:28).
the prince--or Ruler. The kingship of the world which the tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Ps 2:2): these He shall break in pieces (Ps 2:9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes.
Unto him that loved us--The oldest manuscripts read the present, ". . . loveth us." It is His ever-continuing character, He loveth us, and ever shall love us. His love rests evermore on His people.
washed us--The two oldest manuscripts read, "freed (loosed as from a bond) us": so ANDREAS and PRIMASIUS. One very old manuscript, Vulgate, and Coptic read as English Version, perhaps drawn from Rev_ 7:4. "Loosed us in (virtue of) His blood," being the harder reading to understand, is less likely to have come from the transcribers. The reference is thus to Greek, "lutron," the ransom paid for our release (Mt 20:28). In favor of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every stain before they can serve God aright now, or hereafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God in heaven.
1:61:6: եւ արար զմեզ թագաւորս եւ քահանայս Աստուծոյ եւ Հօր իւրոյ. որում փա՛ռք եւ զօրութիւն՝ այժմ եւ միշտ եւ յաւիտեանս յաւիտենից. ա՛մէն[5088]: [5088] Ոմանք. Իւրոյ. Նմա փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ահաւ՛՛։
6 եւ մեզ թագաւորներ ու քահանաներ դարձրեց Աստծու եւ իր Հօր համար. նրան փա՜ռք եւ զօրութի՜ւն յաւիտեանս յաւիտենից. Ամէն:
6 Եւ մեզ թագաւորներ ու քահանաներ ըրաւ Աստուծոյ ու իր Հօրը քով. անոր փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ամէն։
եւ արար զմեզ [7]թագաւորս եւ քահանայս`` Աստուծոյ եւ Հօր իւրոյ. նմա փառք եւ զօրութիւն յաւիտեանս յաւիտենից: Ամէն:

1:6: եւ արար զմեզ թագաւորս եւ քահանայս Աստուծոյ եւ Հօր իւրոյ. որում փա՛ռք եւ զօրութիւն՝ այժմ եւ միշտ եւ յաւիտեանս յաւիտենից. ա՛մէն[5088]:
[5088] Ոմանք. Իւրոյ. Նմա փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ահաւ՛՛։
6 եւ մեզ թագաւորներ ու քահանաներ դարձրեց Աստծու եւ իր Հօր համար. նրան փա՜ռք եւ զօրութի՜ւն յաւիտեանս յաւիտենից. Ամէն:
6 Եւ մեզ թագաւորներ ու քահանաներ ըրաւ Աստուծոյ ու իր Հօրը քով. անոր փառք եւ զօրութիւն յաւիտեանս յաւիտենից։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: и соделавшему нас царями и священниками Богу и Отцу Своему, слава и держава во веки веков, аминь.
1:6  καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῶ θεῶ καὶ πατρὶ αὐτοῦ _ αὐτῶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας [τῶν αἰώνων]· ἀμήν.
1:6. καὶ (and) ἐποίησεν (it-did-unto) ἡμᾶς (to-us) βασιλείαν , ( to-a-ruling-of ) ἱερεῖς ( to-sacreders-of ) τῷ ( unto-the-one ) θεῷ ( unto-a-Deity ) καὶ (and) πατρὶ (unto-a-Father) αὐτοῦ,-- (of-it,"αὐτῷ (unto-it) ἡ (the-one) δόξα (a-recognition) καὶ (and) τὸ (the-one) κράτος (a-securement) εἰς (into) τοὺς (to-the-ones) αἰῶνας: (to-ages,"ἀμήν. (amen)
1:6. et fecit nostrum regnum sacerdotes Deo et Patri suo ipsi gloria et imperium in saecula saeculorum amenAnd hath made us a kingdom, and priests to God and his Father. To him be glory and empire for ever and ever. Amen.
6. and he made us a kingdom, priests unto his God and Father; to him the glory and the dominion for ever and ever. Amen.
And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen:

6: и соделавшему нас царями и священниками Богу и Отцу Своему, слава и держава во веки веков, аминь.
1:6  καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῶ θεῶ καὶ πατρὶ αὐτοῦ _ αὐτῶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας [τῶν αἰώνων]· ἀμήν.
1:6. et fecit nostrum regnum sacerdotes Deo et Patri suo ipsi gloria et imperium in saecula saeculorum amen
And hath made us a kingdom, and priests to God and his Father. To him be glory and empire for ever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Смысл выражения 6-го ст. может быть выяснен по аналогии с выражением Ап. Петра: "народ избранный, царское священство" (1Пет II:5). Христиане начинают составлять Царство Христово, поскольку господствуют при помощи Божией благодати над своими человеческими страстями и вожделениями, поскольку следуют Иисусу Христу, отрекаясь от себя и неся свой крест. В соответственном сему смысле христиане могут быть названы и священниками. Они священники Богу и Отцу Его, т.е. они служат Ему, принося бескровную жертву, принося Ему свои молитвы и сердца, сокрушенные и смиренные. В этом жертвоприношении священнодействует и должен священнодействовать всякий христианин. За все Ему (Иисусу Христу) слава, т.е. прославление, хвала благодарности, и держава, т.е. подчинение Его могуществу.
Adam Clarke: Commentary on the Bible - 1831
1:6: Kings and priests - See on Pe1 2:5 (note), Pe1 2:9 (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.
To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other.
For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.
Amen - A word of affirmation and approbation; so it shall be, and so it ought to be.
Albert Barnes: Notes on the Bible - 1834
1:6: And hath made us kings and priests unto God - In Pe1 2:9 the same idea is expressed by saying of Christians that they are "a royal priesthood." See the notes on that verse. The quotation in both places is from Exo 19:6; "And ye shall be unto me a kingdom of priests." This idea is expressed here by saying that Christ had made us in fact kings and priests; that is, Christians are exalted to the dignity and are invested with the office, implied in these words. The word "kings," as applied to them, refers to the exalted rank and dignity which they will have; to the fact that they, in common with their Saviour, will reign triumphant over all enemies; and that, having gained a victory over sin and death and hell, they may be represented as reigning together. The word "priests" refers to the fact that they are engaged in the holy service of God, or that they offer to him acceptable worship. See the notes on Pe1 2:5.
And his Father - Even his Father; that is, the Saviour has redeemed them, and elevated them to this exalted rank, in order that they may thus be engaged in the service of his Father.
To him be glory - To the Redeemer; for so the construction Rev 1:5 demands. The word "glory" here means praise, or honor, implying a wish that all honor should be shown him.
And dominion - This word means literally "strength" - κράτος kratos; but it here means the strength, power, or authority which is exercised over others, and the expression is equivalent to a wish that he may reign.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: made: Rev 5:10, Rev 20:6; Exo 19:6; Isa 61:6; Rom 12:1; Pe1 2:5-9
to him: Rev 4:11, Rev 5:12-14; Psa 72:18, Psa 72:19; Dan 4:34; Mat 6:13; Joh 5:23; Phi 2:11; Ti1 6:16; Heb 13:21; Pe1 4:11, Pe1 5:11; Pe2 3:18; Jde 1:25
John Gill
1:6 And hath made us kings and priests,.... The Alexandrian copy, and Complutensian edition, read, "a kingdom, priests"; and the Vulgate Latin version, "a kingdom and priests"; and the Arabic version, "a kingdom of priesthood"; reference seems to be had to Ex 19:6, "and ye shall be unto me a kingdom of priests"; which the Jerusalem Targum renders, "ye shall be unto me", , "kings and priests"; and so the Targum of Jonathan ben Uzziel paraphrases it thus, "and ye shall be before me", "kings" crowned with a crown, "and priests" ministering. Hence it is a common saying with the Jews, that all Israelites are the sons of kings (o); and sometimes their doctors are called , "kings of the law" (p): and they ascribe the same thing to the word of the Lord as is here attributed to Jesus Christ: so the Targum of Jonathan on Deut 28:13 paraphrases the words,
"the word of the Lord shall appoint or constitute you kings, and not private persons.
Likewise they say (q).
"that even a Gentile, if he studies in the law, is , "as an high priest".
All which may serve to show to what the reference is had in the text, and from whence the language is taken. But the words are used in a higher and greater sense. The saints are made "kings" by Christ; they are so now; they have received a kingdom of grace, which cannot be taken away; and they have the power of kings over sin, Satan, and the world, and all their enemies; and they live and fare like kings, and are clothed like them, in rich apparel, the righteousness of Christ; and are attended as kings, angels being their lifeguards; and they will appear much more so hereafter, when they shall reign on earth with Christ a thousand years, shall sit upon the same throne, and have a crown of life and righteousness given them, and at last be introduced into the kingdom of glory. And they become such by being the sons of God, which power and privilege they receive from Christ, and so are heirs of God, and joint heirs with him, and by being united to him. And he also makes them "priests" to offer up the spiritual sacrifices of prayer and praise, and those of a broken heart, and of a contrite spirit, and even their souls and bodies, as a holy, living, and acceptable sacrifice unto God, by anointing and sanctifying them by his Spirit: and they are made such by him
to God, and his Father; not to men, nor to angels. Now to him that has shown so much love, and bestowed such high favours and honours, is the following ascription made,
to him be glory and dominion for ever and ever, Amen. The glory of his deity, and of all his offices; of his being the faithful witness, the first begotten of the dead, and the Prince of the kings of the earth; and of all the benefits and blessings, favours and honours, received from him by his people: and "dominion"; over all creatures, and over all his saints, and especially in his kingdom, in the last days, which will be an everlasting one; and which is continually to be wished and prayed for, that it would come, and come quickly. "Amen"; so let it be, and so it shall be,
(o) Misn. Sabbat, c. 14. sect. 9. T. Bab. Sabbat, fol. 67. 1. & 111. 1. & 128. 1. Raya Mehimna in Zohar in Lev. xii. 1. (p) Shirhashirim Rabba, fol. 1. 2. Vid. Jarchium in. Psal. lxviii. 14. (q) T. Bab. Bava Kama, fol. 38. 1.
John Wesley
1:6 To him that loveth us, and, out of that free, abundant love, hath washed us from the guilt and power of our sins with his own blood, and hath made us kings - Partakers of his present, and heirs of his eternal, kingdom. And priests unto his God and Father - To whom we continually offer ourselves, an holy, living sacrifice. To him be the glory - For his love and redemption. And the might - Whereby he governs all things.
Robert Jamieson, A. R. Fausset and David Brown
1:6 And hath--rather as Greek, "And (He) hath."
made us kings--The oldest manuscripts read, "a kingdom." One oldest manuscript reads the dative, "for us." Another reads "us," accusative: so Vulgate, Syriac, Coptic, and ANDREAS. This seems preferable, "He made us (to be) a kingdom." So Ex 19:6, "a kingdom of priests"; 1Pet 2:9, "a royal priesthood." The saints shall constitute peculiarly a kingdom of God, and shall themselves be kings (Rev_ 5:10). They shall share His King-Priest throne in the millennial kingdom. The emphasis thus falls more on the kingdom than on priests: whereas in English Version reading it is equally distributed between both. This book lays prominent stress on the saints' kingdom. They are kings because they are priests: the priesthood is the continuous ground and legitimization of their kingship; they are kings in relation to man, priests in relation to God, serving Him day and night in His temple (Rev_ 7:15; Rev_ 5:10). The priest-kings shall rule, not in an external mechanical manner, but simply in virtue of what they are, by the power of attraction and conviction overcoming the heart [AUBERLEN].
priests--who have pre-eminently the privilege of near access to the king. David's sons were priests (Hebrew), 2Kings 8:18. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord.
God and his Father--There is but one article to both in the Greek, therefore it means, "Unto Him who is at once God and His Father."
glory and dominion--Greek, "the glory and the might." The fuller threefold doxology occurs, Rev_ 4:9, Rev_ 4:11; fourfold, Rev_ 5:13; Jude 1:25; sevenfold, Rev_ 7:12; 1Chron 29:11. Doxology occupies the prominent place above, which prayer does below. If we thought of God's glory first (as in the Lord's Prayer), and gave the secondary place to our needs, we should please God and gain our petitions better than we do.
for ever and ever--Greek, "unto the ages."
1:71:7: Ահաւասիկ գալո՛ց է ընդ ամպս. եւ տեսցեն զնա ամենայն ազգք, եւ տեսցեն զնա ծագք երկրի, եւ որք խոցեցին զնա՝ ամենեքեան յերկրի, եւ կոծեսցի՛ն ՚ի վերայ նորա. այո՝ ամէն[5089]: [5089] Ոմանք. Ընդ ամպս երկնից, եւ տեսցեն զնա ամենայն աչք, եւ որք խոցեցինն, եւ կոծեսցին ՚ի վերայ նորա ամենայն ազգք երկրի, այո ամէն։ Բազումք. Զնա ամենայն աչք։
7 Ահա՛ւասիկ նա, որ գալու է ամպերի հետ, եւ նրան պիտի տեսնեն բոլոր աչքերը, նաեւ նրանք, որ խոցեցին նրան. եւ երկրի բոլոր ազգերը պիտի ողբան նրա վրայ: Այո՛, Ամէն:
7 Ահա ամպերով կու գայ ու ամէն աչք պիտի տեսնէ զանիկա եւ անոնք որ զանիկա խոցեցին։ Անոր վրայ կոծ պիտի ընեն երկրին բոլոր ազգերը։ Այո՛, Ամէն։
Ահաւասիկ [8]գալոց է`` ընդ ամպս. եւ տեսցեն զնա ամենայն աչք, եւ որք խոցեցինն զնա. եւ կոծեսցին ի վերայ նորա ամենայն ազգք երկրի: Այո, Ամէն:

1:7: Ահաւասիկ գալո՛ց է ընդ ամպս. եւ տեսցեն զնա ամենայն ազգք, եւ տեսցեն զնա ծագք երկրի, եւ որք խոցեցին զնա՝ ամենեքեան յերկրի, եւ կոծեսցի՛ն ՚ի վերայ նորա. այո՝ ամէն[5089]:
[5089] Ոմանք. Ընդ ամպս երկնից, եւ տեսցեն զնա ամենայն աչք, եւ որք խոցեցինն, եւ կոծեսցին ՚ի վերայ նորա ամենայն ազգք երկրի, այո ամէն։ Բազումք. Զնա ամենայն աչք։
7 Ահա՛ւասիկ նա, որ գալու է ամպերի հետ, եւ նրան պիտի տեսնեն բոլոր աչքերը, նաեւ նրանք, որ խոցեցին նրան. եւ երկրի բոլոր ազգերը պիտի ողբան նրա վրայ: Այո՛, Ամէն:
7 Ահա ամպերով կու գայ ու ամէն աչք պիտի տեսնէ զանիկա եւ անոնք որ զանիկա խոցեցին։ Անոր վրայ կոծ պիտի ընեն երկրին բոլոր ազգերը։ Այո՛, Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: Се, грядет с облаками, и узрит Его всякое око и те, которые пронзили Его; и возрыдают пред Ним все племена земные. Ей, аминь.
1:7  ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ᾽ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς. ναί, ἀμήν.
1:7. Ἰδοὺ ( Thou-should-have-had-seen ," ἔρχεται ( it-cometh ) μετὰ ( with ) τῶν ( of-the-ones ) νεφελῶν , ( of-cloudings ,"καὶ (and) ὄψεται ( it-shall-behold ) αὐτὸν (to-it,"πᾶς (all) ὀφθαλμὸς (an-eye) καὶ (and) οἵτινες (which-ones) αὐτὸν (to-it) ἐξεκέντησαν , ( they-pricked-out-unto ," καὶ ( and ) κόψονται ( they-shall-fell ) ἐπ' ( upon ) αὐτὸν ( to-it ," πᾶσαι ( all ) αἱ ( the-ones ) φυλαὶ ( tribings ) τῆς ( of-the-one ) γῆς . ( of-a-soil ) ναί, (Yea,"ἀμήν. (amen)
1:7. ecce venit cum nubibus et videbit eum omnis oculus et qui eum pupugerunt et plangent se super eum omnes tribus terrae etiam amenBehold, he cometh with the clouds, and every eye shall see him: and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen.
7. Behold, he cometh with the clouds; and every eye shall see him, and they which pierced him; and all the tribes of the earth shall mourn over him. Even so, Amen.
Behold, he cometh with clouds; and every eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen:

7: Се, грядет с облаками, и узрит Его всякое око и те, которые пронзили Его; и возрыдают пред Ним все племена земные. Ей, аминь.
1:7  ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ᾽ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς. ναί, ἀμήν.
1:7. ecce venit cum nubibus et videbit eum omnis oculus et qui eum pupugerunt et plangent se super eum omnes tribus terrae etiam amen
Behold, he cometh with the clouds, and every eye shall see him: and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Стих седьмой, хотя также говорит об Иисусе Христе, но уже по отношению к будущему, по отношению к Его второму пришествию. Изображение этого второго пришествия, которое должно быть напечатлено в памяти христиан, отчасти такое же, какое находим и в других местах св. Писания (Мф XXIV:30; ср. XXVI:64; Дан VII:13). Иоанн мог почерпнуть это выражение из своей памяти как слышатель беседы Иисуса Христа или из пророчества Захарии: они воззрят на Него, Которого пронзили, и будут рыдать о Нем (Зах XII:10). Достойно примечания, что это пророчество св. Иоанн приводит и в своем Евангелии, как, очевидно, ему хорошо известное. Под выражением: "и те, которые пронзили Его", нужно разуметь не только потомков Иудеи по плоти, но лиц других народностей, которые своею греховною жизнью, своим отвержением Евангелия будут вторично пронзать Спасителя (Гал II:17, 19, 21).
Adam Clarke: Commentary on the Bible - 1831
1:7: Behold, he cometh with clouds - This relates to his coming to execute judgment on the enemies of his religion; perhaps to his coming to destroy Jerusalem, as he was to be particularly manifested to them that pierced him, which must mean the incredulous and rebellious Jews.
And all kindreds of the earth - Πασαι αἱ φυλαι της γης· All the tribes of the land. By this the Jewish people are most evidently intended, and therefore the whole verse may be understood as predicting the destruction of the Jews; and is a presumptive proof that the Apocalypse was written before the final overthrow of the Jewish state.
Even so, Amen - Ναι, αμην· Yea, Amen. It is true, so be it. Our Lord will come and execute judgment on the Jews and Gentiles. This the Jews and Romans particularly felt.
Albert Barnes: Notes on the Bible - 1834
1:7: Behold he cometh with clouds - That is, the Lord Jesus, when he returns, will come accompanied with clouds. This is in accordance with the uniform representation respecting the return of the Saviour. See the notes on Mat 24:30. Compare Mat 26:64; Mar 13:26; Mar 14:62; Act 1:9, Act 1:11. Clouds are appropriate symbols of majesty, and God is often represented as appearing in that manner. See Exo 19:18; Psa 18:11 ff; Isa 19:1. So, among the pagan, it was common to represent their divinities as appearing clothed with a cloud:
"tandem venias, precamur,
Nube candentes humeros amictus.
Augur Apollo"
The design of introducing this representation of the Saviour, and of the manner in which he would appear, seems to be to impress the mind with a sense of the majesty and glory. of that being from whom John received his Revelations. His rank, his character, his glory were such as to demand respect; all should Rev_erence him, and all should feel that his communications about the future were important to them, for they must soon appear before him.
And every eye shall see him - He will be made visible in his glory to all that dwell upon the earth; to all the children of men. Everyone, therefore, has an interest in what he says; everyone has this in certain prospect, that he shall see the Son of God coming as a Judge.
And they also which pierced him - When he died; that is, they who pierced his hands, his feet, and his side. There is probably an allusion here to Zac 12:10; "They shall look upon me whom they have pierced, and they shall mourn." The language here is so general that it may refer to any act of looking upon the pierced Saviour, and might be applied to those who would see him on the cross and to their compunctious visitings then; or to their subsequent reflections, as they might look by faith on him whom they had crucified; or to the feeling of any sinners who should reflect that their sins had been the cause of the death of the Lord Jesus; or it might be applied, as it is here, more specifically to the feelings which his murderers will have when they shall see him coming in his glory. All sinners who have pierced his heart by their crimes will then behold him and will mourn over their treatment of him; they, in a special manner, who imbrued their hands in his blood will then remember their crime and be overwhelmed with alarm. The design of what is here said seems to be, to show that the coming of the Saviour will be an event of great interest to all mankind. None can be indifferent to it, for all will see him. His friends will hail his advent (compare Rev 22:20), but all who were engaged in putting him to death, and all who in any manner have pierced his heart by sin and ingratitude, unless they shall have repented, will have occasion of bitter lamentation when he shall come. There are none who have a more fearful doom to anticipate than the murderers of the Son of God, including those who actually put him to death, and those who would have engaged in such an act had they been present, and those who, by their conduct, have done all they could to pierce and wound him by their ingratitude.
And all kindreds of the earth - Greek, "All the tribes - φυλαὶ phulai of the earth." This language is the same which the Saviour uses in Mat 24:30. See the notes on that passage. The word "tribes" is what is commonly applied to the twelve tribes of Israel, and thus used, it would describe the inhabitants of the Holy Land; but it may be used to denote nations and people in general, as descended from a common ancestor, and the connection requires that it should be understood in this sense here, since it is said that "every eye shall see him"; that is, all that dwell on the face of the earth.
Shall wail because of him - On account of him; on account of their treatment of him. The word rendered "wail" - κόπτω koptō - means properly to beat, to cut; then to beat or cut oneself in the breast as an expression of sorrow; and then to lament, to cry aloud in intense grief. The coming of the Saviour will be an occasion of this:
(a) because it will be an event which will call the sins of people to remembrance, and
(b) because they will be overwhelmed with the apprehension of the wrath to come.
Nothing would fill the earth with greater consternation than the coming of the Son of God in the clouds of heaven; nothing could produce so deep and universal alarm. This fact, which no one can doubt, is proof that people feel that they are guilty, since, if they were innocent, they would have nothing to dread by his appearing. It is also a proof that they believe in the doctrine of future punishment, since, if they do not, there is no reason why they should be alarmed at his coming. Surely people would not dread his appearing if they really believed that all will be saved. Who dreads the coming of a benefactor to bestow favors on him? Who dreads the appearing of a jailer to deliver him from prison; of a physician to raise him up from a bed of pain; of a deliverer to knock off the fetters of slavery? And how can it be that people should be alarmed at the coming of the Saviour, unless their consciences tell them that they have much to fear in the future? The presence of the Redeemer in the clouds of heaven would destroy all the hopes of those who believe in the doctrine of universal salvation - as the approach of death now often does. People believe that there is much to be dreaded in the future world, or they would not fear the coming of Him who shall wind up the affairs of the human race.
Even so, Amen - ναὶ, ἀμήν nai, amē n. "A double expression of "so be it, assuredly, certainly," one in Greek and the other in Hebrew" (Prof. Stuart). Compare Rom 8:16, "Abba, Father" - ἀββᾶ, ὁ πατήρ abba, ho patē r. The idea which John seems to intend to convey is, that the coming of the Lord Jesus, and the consequences which he says will follow, are events which are altogether certain. This is not the expression of a wish that it may be so, as our common translation would seem to imply, but a strong affirmation that it will be so. In some passages, how. over, the word (ναὶ nai) expresses assent to what is said, implying approbation of it as true, or as desirable. "Even so, Father: for so it seemed good in thy sight," Mat 11:26; Luk 10:21. So in Rev 16:7, "Even so (ναὶ nai), Lord God Almighty." So in Rev 22:20, "Even so (ναὶ nai), come, Lord Jesus." The word "Amen" here seems to determine the meaning of the phrase, and to make it the affirmation of a "certainty," rather than the expression of a "wish."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: he cometh: Rev 14:14-16; Psa 97:2; Isa 19:1; Dan 7:13; Nah 1:3; Mat 24:30, Mat 26:64; Mar 13:26, Mar 14:62; Luk 21:27; Act 1:9-11; Th1 4:17
and every: Rev 22:4; Num 24:17; Job 19:26, Job 19:27, Job 33:26; Th1 1:10; Jo1 3:2; Jde 1:14
and they: Psa 22:16; Zac 12:10; Joh 19:34, Joh 19:37; Heb 6:6, Heb 10:29
and all: Rev 6:15-17, Rev 18:15-19; Mat 24:30; Luk 23:28-30
Even So: Rev 18:20, Rev 19:1-3, Rev 22:20; Jdg 5:31; Psa 68:1
Geneva 1599
1:7 Behold, he cometh with clouds; and every (e) eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
(e) All men.
John Gill
1:7 Behold he cometh with clouds,.... John carries on the account of Christ in his kingly office, one branch of which is to execute judgment; and describes him by a future coming of his, which cannot be understood of his coming to take vengeance on the Jews, at the time of Jerusalem's destruction, though that is sometimes expressed in such language, and with such circumstances, as here; see Mt 24:30; because if this revelation was made to John, in the latter end of Domitian's reign, as is commonly reported by the ancients, and in the year 95 or 96, as chronologers generally place it, it must be upwards of twenty years after the destruction of Jerusalem, and therefore cannot relate to that; nor to his coming in a spiritual sense to convert the Jews in the latter day; for this coming is personal, and with clouds, when he will be seen by every eye; all which circumstances do not so well agree with that; besides, all the kindreds of the earth will not lament on that account: the wicked will take little notice of it, the tribes of the Jews will rejoice at it, and so will all the converted Gentiles: it is better therefore to understand this of Christ's second coming to judge the quick and dead, which is represented as just at hand, to denote the certainty of it; and a "behold" is prefixed to it, to excite attention, and to denote the importance of it: things of great moment, and very surprising, will then be done; Christ will appear in great glory and majesty, the dead in Christ will be raised, Christ's personal kingdom will take place, and the general judgment come on. The manner of his coming will be "with clouds"; either figuratively, with angels, who will attend him both for grandeur and service, or literally, in the clouds of heaven; he shall descend in like manner as he ascended, and as Daniel prophesied he should, Dan 7:13. Hence, one of the names of the Messiah, with the Jews, is, "Anani" (r), which signifies "clouds"; and his coming is so described, both to denote the grand and magnificent manner, in which he will come, making the clouds his chariots; and to strike terror into his enemies, clouds and darkness being about him, thunder and lightning breaking out of them, as tokens of that vengeance he comes to take upon them; as also the visibility of his coming, he shall descend from the third heaven, where he now is, into the airy heaven, and sit upon the clouds, as on his throne, and be visible to all: hence it follows,
and every eye shall see him; that is, everyone that has eyes shall see him, or all men shall see him; the righteous shall see him, and be glad; they shall see him in his glory, as he is, and for themselves, and be satisfied; they shall rejoice at the sight of him; they will be filled with joy unspeakable, and full of glory: but the wicked will see him and tremble; they will be filled with the utmost consternation and astonishment; they will not be able to bear the sight of him; they will flee from him, and call to the rocks and mountains to fall on them, and hide them from his face,
And they also which pierced him; his hands, feet, and side, when they crucified him; both the Roman soldiers, who actually did it, and the body of the Jewish nation, the rulers and common people, who consented to it, and at whose instigation it was done; these, being raised from the dead, shall see him with their bodily eyes, whom they so used,
And all kindreds of the earth shall wail because of him; all the wicked, in the several parts of the world, will lament, and wring their hands, and express the inward terror and horror of their minds, at his appearing; they will fear his resentment of all their wicked words and actions; will dread his wrath, and tremble at his righteous judgment:
even so, Amen, says John, and so say all true believers; what the wicked lament, they rejoice at; they desire the coming of Christ, they love it, look and long for it; they believe it shall be, and wish it may be quickly, as in Rev_ 22:20; This expression of faith in, and desire after the coming of Christ, is signified by two words, the one Greek and the other Hebrew; suggesting, that this is an article of faith among all the saints of all nations, Jews and Gentiles, and is what they are wishing and waiting for,
(r) Targum in 1 Chron. iii. 24. vid. Beckii Not. in ib. Yalkut Simeoni, par. 2. fol. 85. 2.
John Wesley
1:7 Behold - In this and the next verse is the proposition, and the summary of the whole book. He cometh - Jesus Christ. Throughout this book, whenever it is said, He cometh, it means his glorious coming. The preparation for this began at the destruction of Jerusalem, and more particularly at the time of writing this book; and goes on, without any interruption, till that grand event is accomplished. Therefore it is never said in this book, He will come; but, He cometh. And yet it is not said, He cometh again: for when he came before, it was not like himself, but in "the form of a servant." But his appearing in glory is properly his coming; namely, in a manner worthy of the Son of God. And every eye - Of the Jews in particular. Shall see him - But with what different emotions, according as they had received or rejected him. And they who have pierced him - They, above all, who pierced his hands, or feet, or side. Thomas saw the print of these wounds even after his resurrection; and the same, undoubtedly, will be seen by all, when he cometh in the clouds of heaven. And all the tribes of the earth - The word tribes, in the Revelation, always means the Israelites: but where another word, such as nations or people, is joined with it, it implies likewise (as here) all the rest of mankind. Shall wail because of him - For terror and pain, if they did not wail before by true repentance. Yea, Amen - This refers to, every eye shall see him. He that cometh saith, Yea; he that testifies it, Amen. The word translated yea is Greek; Amen is Hebrew: for what is here spoken respects both Jew and gentile.
Robert Jamieson, A. R. Fausset and David Brown
1:7 with clouds--Greek, "the clouds," namely, of heaven. "A cloud received Him out of their sight" at His ascension (Acts 1:9). His ascension corresponds to the manner of His coming again (Acts 1:11). Clouds are the symbols of wrath to sinners.
every eye--His coming shall therefore be a personal, visible appearing.
shall see--It is because they do not now see Him, they will not believe. Contrast Jn 20:29.
they also--they in particular; "whosoever." Primarily, at His pre-millennial advent the Jews, who shall "look upon Him whom they have pierced," and mourn in repentance, and say, "Blessed is He that cometh in the name of the Lord." Secondarily, and here chiefly, at the general judgment all the ungodly, not only those who actually pierced Him, but those who did so by their sins, shall look with trembling upon Him. John is the only one of the Evangelists who records the piercing of Christ's side. This allusion identifies him as the author of the Apocalypse. The reality of Christ's humanity and His death is proved by His having been pierced; and the water and blood from His side were the antitype to the Levitical waters of cleansing and blood offerings.
all kindreds . . . shall wail--all the unconverted at the general judgment; and especially at His pre-millennial advent, the Antichristian confederacy (Zech 12:3-6, Zech 12:9; Zech 14:1-4; Mt 24:30). Greek, "all the tribes of the land," or "the earth." See the limitation to "all," Rev_ 13:8. Even the godly while rejoicing in His love shall feel penitential sorrow at their sins, which shall all be manifested at the general judgment.
because of--Greek, "at," or "in regard to Him."
Even so, Amen--Gods seal of His own word; to which corresponds the believer's prayer, Rev_ 22:20. The "even so" is Greek; "Amen" is Hebrew. To both Gentiles and Jews His promises and threats are unchangeable.
1:81:8: Ե՛ս եմ Այբ, եւ ես եմ Քէ՛, ասէ Տէր Աստուած, որ էն՝ եւ որ է՝ եւ որ գալոցն է՝ Ամենակալ[5090]: [5090] ՚Ի լուս՛՛. Ես եմ Ալփայ եւ Ով. զոր ոմանք ունին ՚ի բնաբանին, եւ սոքա ՚ի լուս՛՛. դնեն. այբ եւ քէ։ Ոսկան Յունական տառիւք եդեալ ունի այսպէս. Ես եմ ⍺, եւ ω, Առաջին եւ Վերջին, ասէ Տէր։ Ոմանք. Է՝ Տէր Ամենակալ։
8 «Ես եմ Ալֆան եւ ես եմ Օմեղան», - ասում է Տէր Աստուածը, - նա, որ Է, որ Էր եւ որ գալու է. Ամենակալը:
8 «Ես եմ Ալֆան եւ Օմէղան*», կ’ըսէ Տէր Աստուած, «որ է եւ որ էր եւ որ պիտի գայ, Ամենակալը»։
Ես եմ Այբ եւ ես եմ Քէ[9], ասէ Տէր Աստուած, որ էն եւ [10]որ է`` եւ որ գալոցն է, Ամենակալ:

1:8: Ե՛ս եմ Այբ, եւ ես եմ Քէ՛, ասէ Տէր Աստուած, որ էն՝ եւ որ է՝ եւ որ գալոցն է՝ Ամենակալ[5090]:
[5090] ՚Ի լուս՛՛. Ես եմ Ալփայ եւ Ով. զոր ոմանք ունին ՚ի բնաբանին, եւ սոքա ՚ի լուս՛՛. դնեն. այբ եւ քէ։ Ոսկան Յունական տառիւք եդեալ ունի այսպէս. Ես եմ ⍺, եւ ω, Առաջին եւ Վերջին, ասէ Տէր։ Ոմանք. Է՝ Տէր Ամենակալ։
8 «Ես եմ Ալֆան եւ ես եմ Օմեղան», - ասում է Տէր Աստուածը, - նա, որ Է, որ Էր եւ որ գալու է. Ամենակալը:
8 «Ես եմ Ալֆան եւ Օմէղան*», կ’ըսէ Տէր Աստուած, «որ է եւ որ էր եւ որ պիտի գայ, Ամենակալը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Я есмь Альфа и Омега, начало и конец, говорит Господь, Который есть и был и грядет, Вседержитель.
1:8  ἐγώ εἰμι τὸ ἄλφα καὶ τὸ ὦ, λέγει κύριος ὁ θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.
1:8. Ἐγώ ( I ) εἰμι ( I-be ) τὸ (the-one) Ἄλφα (an-Alfa) καὶ (and) τὸ (the-one) Ὦ, (an-W,"λέγει (it-fortheth," Κύριος , ( Authority-belonged ," ὁ ( the-one ) θεός , ( a-Deity ," ὢν ἦνἐρχόμενος, (a- THE-ONE-BEING -AND-THE-ONE-IT-WAS-AND-THE-ONE-COMING," ὁ ( the-one ) παντοκράτωρ . ( an-all-securer )
1:8. ego sum Alpha et Omega principium et finis dicit Dominus Deus qui est et qui erat et qui venturus est OmnipotensI am Alpha and Omega, the beginning and the end, saith the Lord God, who is and who was and who is to come, the Almighty.
8. I am the Alpha and the Omega, saith the Lord God, which is and which was and which is to come, the Almighty.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty:

8: Я есмь Альфа и Омега, начало и конец, говорит Господь, Который есть и был и грядет, Вседержитель.
1:8  ἐγώ εἰμι τὸ ἄλφα καὶ τὸ ὦ, λέγει κύριος ὁ θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.
1:8. ego sum Alpha et Omega principium et finis dicit Dominus Deus qui est et qui erat et qui venturus est Omnipotens
I am Alpha and Omega, the beginning and the end, saith the Lord God, who is and who was and who is to come, the Almighty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: В 8: ст. говорится о Боге Отце - первопричине Божественного ведения, который по 1: ст. дал откровение Христу для сообщения верующим. Так что и этот стих, так как и предыдущий, имеет целью еще более усилить авторитетность сообщенного в Апокалипсисе. - "Я есмь Альфа и Омега, начало и конец". Смысл этого выражения тот, что Бог, как Вседержитель, есть действительное начало и первопричина всякого бытия. Вместе с тем Он и конец (альфа - первая буква греческой азбуки, омега - последняя), конечная цель всего бытия; все, как созданное Им, должно и стремиться к Нему, при Его помощи стремиться к совершенству и у Него просить себе блаженства (Кол I:17). Обыкновенно толкователи оканчивают введение в Апокалипсис 8: ст. и ст. 9: относят уже к первой части его. Но можно отнести 9: ст. и к введению и начинать первую часть только с 10: ст. Только этот последний стоит в непосредственной связи с последующим, стих же 9: может быть понимаем и как предварительное пояснение дальнейшего и как окончание предыдущего.
Adam Clarke: Commentary on the Bible - 1831
1:8: I am Alpha and Omega - I am from eternity to eternity. This mode of speech is borrowed from the Jews, who express the whole compass of things by א aleph and ת tau, the first and last letters of the Hebrew alphabet; but as St. John was writing in Greek, he accommodates the whole to the Greek alphabet, of which Α alpha and Ω omega are the first and last letters. With the rabbins מא ועד ת meeleph vead tau, "from aleph to tau," expressed the whole of a matter, from the beginning to the end. So in Yalcut Rubeni, fol. 17, 4: Adam transgressed the whole law from aleph to tau; i.e., from the beginning to the end.
Ibid., fol. 48, 4: Abraham observed the law, from aleph to tau; i.e., he kept it entirely, from beginning to end.
Ibid., fol. 128, 3: When the holy blessed God pronounced a blessing on the Israelites, he did it from aleph to tau; i.e., he did it perfectly.
The beginning and the ending - That is, as aleph or alpha is the beginning of the alphabet, so am I the author and cause of all things; as tau or omega is the end or last letter of the alphabet, so am I the end of all thinks, the destroyer as well as the establisher of all things. This clause is wanting in almost every MS. and version of importance. It appears to have been added first as an explanatory note, and in process of time crept into the text. Griesbach has left it out of the text. It is worthy of remark, that as the union of א aleph and ת tau in Hebrew make את eth, which the rabbins interpret of the first matter out of which all things were formed, (see on Gen 1:1 (note)); so the union of Α alpha and Ω omega, in Greek, makes the verb αω, I breathe, and may very properly, in such a symbolical book, point out Him in whom we live, and move, and have our being; for, having formed man out of the dust of the earth, he breathed into his nostrils the breath of life, and he became a living soul; and it is by the inspiration or inbreathing of his Spirit that the souls of men are quickened, made alive from the dead, and fitted for life eternal. He adds also that he is the Almighty, the all-powerful framer of the universe, and the inspirer of men.
Albert Barnes: Notes on the Bible - 1834
1:8: I am Alpha and Omega - These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Rev 22:13, where the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." So in Rev 1:17, the speaker says of himself, "I am the first and the last." Among the Jewish rabbis it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus, it is said, "Adam transgressed the whole law, from 'Aleph (א) to Taw (תּ)." "Abraham kept the whole law, from 'Aleph (א) to Taw (תּ)." The language here is what would properly denote "eternity" in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isa 41:4, "I the Lord, the first, and with the last"; Isa 44:6, "I am the first, and I am the last; and beside me there is no God"; Isa 48:12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for:
(a) it is he who is spoken of in the verses preceding, and
(b) there can be no doubt that the same language is applied to him in Rev 1:11.
As there is, however, a difference of reading in this place in the Greek text, and as it can. not be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many mss., instead of "Lord," κυρίος kurios, read "God," Θεὸς Theos and this reading is adopted by Griesbach, Tittman, and Hahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language used here, "which is, and was, and is to come," is what would more naturally suggest a reference to God as such, than to the Lord Jesus Christ. See Rev 1:4. The object for which this passage referring to the "first and the last - to him who was, and is, and is to come," is introduced here evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute.
Saith the Lord - Or, saith God, according to what is now regarded as the correct reading.
Which is, and which was, ... - See the notes on Rev 1:4.
The Almighty - An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Alpha: Rev 1:11, Rev 1:17, Rev 2:8, Rev 21:6, Rev 22:13; Isa 41:4, Isa 43:10, Isa 44:6, Isa 48:12
which is: Rev 1:4
the Almighty: Rev 4:8, Rev 11:17, Rev 16:14, Rev 19:15, Rev 21:22; Gen 17:1, Gen 28:3, Gen 35:11, Gen 43:14, Gen 48:3; Gen 49:25; Exo 6:3; Num 24:4; Isa 9:6; Co2 6:18
Geneva 1599
1:8 (6) I am (f) Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.
(6) A confirmation of the greeting earlier, taken from the words of God himself: in which he affirms his operation in every single creature, the immutable eternity that is in himself, and his omnipotence in all things: and concludes in the unity of his own essence, that Trinity of persons which was spoken of before.
(f) I am he before whom there was nothing, indeed, by whom everything that is made, was made: and I shall remain though everything else should perish.
John Gill
1:8 I am Alpha and Omega,.... These are the words of Christ himself, appearing at once, and confirming what John had said of him, concerning his person, offices, and future coming: Alpha is the first letter, and Omega the last in the Greek alphabet, and signifies that Christ is the first and the last, as it is interpreted in Rev_ 1:11, and is a character often given to the divine Being in prophetic writings; see Is 41:4; and is no small proof of the proper deity of Christ. Alpha is used by the Jews for the chief of persons or things,
"Macmas and Mezonicha (names of places) are , "Alpha for fine flour";
that is, the best fine flour is there, they are the chief places for it: and again,
"Tekoah is , "Alpha for oil",
or the chief place for oil; the best oil was to be had there (s): so Christ, he is the Alpha, the chief as to his divine nature, being God over all, blessed for ever; and in his divine sonship, none, angels or men, are in such sense the Son of God as he is; and in all his offices, of prophet, priest, and King; he is the prophet, the great prophet of the church, never man spake like him, or taught as he did; he is the most excellent priest, that exceeds Aaron and all his sons, having an unchangeable priesthood; and he is the King of kings, and Lord of lords; he has the chief place in the church, he is the head of it, and has in all things the preeminence; he is the chief in honour and dignity, is at the right hand of God, and has a name above every name: he also in some sense may be said to be the Omega, the last and the lowest; as in his state of humiliation, he was not only made lower than the angels, but than man; he was despised and rejected of men, and scarcely reckoned a man, a worm, and no man; and he humbled himself, and became obedient to death, even the death of the cross. Moreover, these letters, Alpha and Omega, being the first and the last in the alphabet, may stand for the whole; and it seems to be a proverbial expression taken from the Jews, who use the phrase, from Aleph to Tau, for the whole of any thing, which two letters in the Hebrew alphabet stand in the same place as these; accordingly the Syriac version renders it Olaph and Tau; and the Arabic version Aleph and Ye. It is said in Ezek 9:6, "begin at my sanctuary",
"R. Joseph taught, do not read "my sanctuary", but "sanctified ones", these are the children of men who confirm "the whole law", , "from Aleph to Tau";
the same as from Alpha to Omega, or from one end to the other: and a little after,
"says R. Levi, Tau is the end of the seal of the holy blessed God, for says R. Chanina, the seal of the holy blessed God is "truth": says R. Samuel bar Nachmani, these are the children of men who confirm the whole law "from Aleph to Tau" (t).
So Christ, he is the Alpha and Omega, the first and last, the chief, the whole of things; as of the covenant of grace, he is the first and last of it, he is the Mediator, surety, and messenger of it, and the ratifier and confirmer of it, he is the covenant itself, all its blessings and promises are in him; he is the sum and substance of the Scriptures, both of the law and of the Gospel; he is the fulfilling end of the law, and he is the subject matter of the Gospel; he stands in the first verse in Genesis, and in the last of the Revelation; he is the Alpha and Omega, the first and last, the whole and all in the business of salvation, in the affair of justification before God, in the sanctification of his people, in their adoption, and eternal glorification; he stands first and last in the book of God's purposes and decrees, in the book of the covenant, in the book of the creatures, or creation, being the first cause, and last end of all things, in the book of Providence, and in the book of the Scriptures: likewise, as these two letters include all the rest, this phrase may be expressive of the perfection of Christ, who as God has the fulness of the Godhead, all the perfections of the divine nature in him; and, as man, is in all things made like unto his brethren; and, as Mediator, has all fulness of power, wisdom, grace, and righteousness in him, in whom all the saints are complete; and this may also denote his eternity, he having none before him, nor any after him; and which also is signified by some other following expressions:
the beginning and the ending; the Alexandrian copy, the Complutensian edition, the Syriac and Ethiopic versions, leave out this; which seems to be explanative of the former clause, Alpha being the beginning of the alphabet, and Omega the ending of it; and properly belongs to Christ, who knows no beginning, nor will he have any end with respect to time, being from everlasting to everlasting; and agrees with him as the first cause of all things, both of the old and new creation, and the last end to which they are all referred, being made for his pleasure, honour, and glory: these things now
saith the Lord; that is, the Lord Jesus Christ; the Alexandrian copy, the Complutensian edition, and the Vulgate Latin, Syriac, and Arabic versions, read, "the Lord God"; and the Ethiopic version only God:
which is, and which was, and which is to come; who is God over all, "was" God from all eternity, and is to come as such; which he will show by: his omniscience and omnipotence, displayed in the judgment of the world: who "is" now a Saviour of all that come to God by him; "was" so under the Old Testament dispensation, being the Lamb slain from the foundation of the world; and "is to come", as such, and shall appear a second time unto salvation to them that look for him: particularly this phrase is expressive of the eternity of Christ, who is, was, and ever will be; and of his immutability, who is the same he was, and will be for ever the same he is, and was, unchangeable in his person, in his love, and in the virtue of his blood, righteousness, and sacrifice; he is the same today, yesterday, and for ever. This same phrase is used of God the Father in Rev_ 1:4; and is a further proof of the deity of Christ; and which is still more confirmed by the following character,
the Almighty; as he appears to be, by creating all things but of nothing; by upholding all creatures in their beings; by the miracles he wrought on earth; by the resurrection of himself from the dead; by obtaining eternal redemption for his people; and by his having the care and government of them upon him, whom he keeps, upholds, bears, and carries to the end, through all their infirmities, afflictions, temptations, and trials,
(s) Misn. Menachot, c. 8. sect. 1. 3. & Bartenora in ib. So Alpha penulatorum, "the chief of beggars", in Martial, l. 50. 2. Ep. 57. (t) T. Bab. Sabbat, fol. 55. 1. & Avoda Zara, fol. 4. 1. Echa Rabbati, fol. 52. 1. Baal Hatturim in Deut. xxxiii. 21. & Raziel, fol. 9. & 12. & Yalkut Simeoni, par. 2. fol. 70. 1, 2.
John Wesley
1:8 I am the Alpha and the Omega, saith the Lord God - Alpha is the first, Omega, the last, letter in the Greek alphabet. Let his enemies boast and rage ever so much in the intermediate time, yet the Lord God is both the Alpha, or beginning, and the Omega, or end, of all things. God is the beginning, as he is the Author and Creator of all things, and as he proposes, declares, and promises so great things: he is the end, as he brings all the things which are here revealed to a complete and glorious conclusion. Again, the beginning and end of a thing is in scripture styled the whole thing. Therefore God is the Alpha and the Omega, the beginning and the end; that is, one who is all things, and always the same.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Greek, "I am the Alpha and the Omega." The first and last letters of the alphabet. God in Christ comprises all that goes between, as well as the first and last.
the beginning and the ending--omitted in the oldest manuscripts, though found in Vulgate and Coptic. Transcribers probably inserted the clause from Rev_ 21:6. In Christ, Genesis, the Alpha of the Old Testament, and Revelation, the Omega of the New Testament, meet together: the last book presenting to us man and God reconciled in Paradise, as the first book presented man at the beginning innocent and in God's favor in Paradise. Accomplishing finally what I begin. Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under the coming trials of the Church.
the Lord--The oldest manuscripts read "the Lord God."
Almighty--Hebrew, "Shaddai," and "Jehovah Sabaoth," that is, "of hosts"; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occurs often in Revelation, but nowhere else in the New Testament save 2Cor 6:18, a quotation from Isaiah.
1:91:9: Ես Յովհաննէս եղբայր ձեր եւ հաւասարակից նեղութեան՝ եւ արքայութեան՝ եւ համբերութեան որ ՚ի Քրիստոս Յիսուս. եղէ՛ ես ՚ի կղզւոջն որ անուանեալ կոչի Պա՛տմոս՝ վասն բանին եւ վասն վկայութեանն Յիսուսի Քրիստոսի[5091]:[5091] Ոմանք. Հաւասարակից վշտաց եւ արքայութեան... ես ՚ի կղզիս որ կոչի Պատմոս, վասն բանին Աստուծոյ, եւ վկայութեան։
9 Ես՝ Յովհաննէսը՝ ձեր եղբայրը եւ Յիսուս Քրիստոսի միջոցով ձեր վիճակակիցը նեղութեան, թագաւորութեան եւ համբերութեան, եղայ այն կղզում, որ կոչւում է Պատմոս՝ Աստծու խօսքի եւ Յիսուս Քրիստոսի վկայութեան համար:
9 Ես Յովհաննէս ձեր եղբայրը եւ Յիսուս Քրիստոսին նեղութեանը ու արքայութեանը եւ համբերութեանը մէջ ընկերակիցը, Պատմոս ըսուած կղզին էի՝ Աստուծոյ խօսքին համար ու Յիսուս Քրիստոսին վկայութեանը համար։
Ես Յովհաննէս եղբայր ձեր եւ հաւասարակից նեղութեան եւ արքայութեան եւ համբերութեան որ ի [11]Քրիստոս Յիսուս. եղէ ես ի կղզւոջն որ անուանեալ կոչի Պատմոս` վասն բանին Աստուծոյ եւ վասն վկայութեան Յիսուսի [12]Քրիստոսի:

1:9: Ես Յովհաննէս եղբայր ձեր եւ հաւասարակից նեղութեան՝ եւ արքայութեան՝ եւ համբերութեան որ ՚ի Քրիստոս Յիսուս. եղէ՛ ես ՚ի կղզւոջն որ անուանեալ կոչի Պա՛տմոս՝ վասն բանին եւ վասն վկայութեանն Յիսուսի Քրիստոսի[5091]:
[5091] Ոմանք. Հաւասարակից վշտաց եւ արքայութեան... ես ՚ի կղզիս որ կոչի Պատմոս, վասն բանին Աստուծոյ, եւ վկայութեան։
9 Ես՝ Յովհաննէսը՝ ձեր եղբայրը եւ Յիսուս Քրիստոսի միջոցով ձեր վիճակակիցը նեղութեան, թագաւորութեան եւ համբերութեան, եղայ այն կղզում, որ կոչւում է Պատմոս՝ Աստծու խօսքի եւ Յիսուս Քրիստոսի վկայութեան համար:
9 Ես Յովհաննէս ձեր եղբայրը եւ Յիսուս Քրիստոսին նեղութեանը ու արքայութեանը եւ համբերութեանը մէջ ընկերակիցը, Պատմոս ըսուած կղզին էի՝ Աստուծոյ խօսքին համար ու Յիսուս Քրիստոսին վկայութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Я, Иоанн, брат ваш и соучастник в скорби и в царствии и в терпении Иисуса Христа, был на острове, называемом Патмос, за слово Божие и за свидетельство Иисуса Христа.
1:9  ἐγὼ ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν ἰησοῦ.
1:9. Ἐγὼ (I) Ἰωάνης, (an-Ioanes) ὁ (the-one) ἀδελφὸς (brethrened) ὑμῶν (of-ye) καὶ (and) συγκοινωνὸς (en-commoned-together) ἐν (in) τῇ (unto-the-one) θλίψει (unto-a-pressing) καὶ (and) βασιλείᾳ (unto-a-ruling-of) καὶ (and) ὑπομονῇ (unto-a-staying-under) ἐν (in) Ἰησοῦ, (unto-an-Iesous," ἐγενόμην ( I-had-became ) ἐν (in) τῇ (unto-the-one) νήσῳ (unto-an-isle) τῇ (unto-the-one) καλουμένῃ (unto-being-called-unto) Πάτμῳ (unto-a-Patmos) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) Ἰησοῦ. (of-an-Iesous)
1:9. ego Iohannes frater vester et particeps in tribulatione et regno et patientia in Iesu fui in insula quae appellatur Patmos propter verbum Dei et testimonium IesuI, John, your brother and your partner in tribulation and in the kingdom and patience in Christ Jesus, was in the island which is called Patmos, for the word of God and for the testimony of Jesus.
9. I John, your brother and partaker with you in the tribulation and kingdom and patience in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ:

9: Я, Иоанн, брат ваш и соучастник в скорби и в царствии и в терпении Иисуса Христа, был на острове, называемом Патмос, за слово Божие и за свидетельство Иисуса Христа.
1:9  ἐγὼ ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν ἰησοῦ.
1:9. ego Iohannes frater vester et particeps in tribulatione et regno et patientia in Iesu fui in insula quae appellatur Patmos propter verbum Dei et testimonium Iesu
I, John, your brother and your partner in tribulation and in the kingdom and patience in Christ Jesus, was in the island which is called Patmos, for the word of God and for the testimony of Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Тайнозритель называет себя по имени - это согласно с ветхозаветною и новозаветною апокалиптикою (Дан VII:15; VIII:1). - В дополнение к сказанному во 2: ст. тайнозритель в 9: ст. говорит о себе как о брате. Название брата и здесь, как и в других местах Апокалипсиса (VI:11; XII:10; ХIX:10), употреблено не с целью особенного отличить себя от других верующих, но с целью указания большего сродства и близости. Последующие же слова: "и соучастник в скорби" являются дальнейшим раскрытием той же мысли. Иоанн не только брат по своей природе, но подобен им и в других условиях жизни. Он также подвергся гонению за имя Христа; не один, а вместе с другими он участвует и в Царствии Христовом, и в терпеливой надежде на Иисуса Христа. Указав на свою близость ко всем христианам, св. Иоанн в словах: "был на острове, называемом Патмос" определяет и то место, откуда он шлет свой Апокалипсис. Сюда он был сослан в царствование Домициана за слово Божие и за свидетельство Иисуса Христа. Он был сослан за то, что его проповедь слова Божия слишком возбуждала против него языческий народ и языческие римские власти. Они послали его на тяжелую работу в рудники о. Патмоса, как поступали и с другими христианами. Так заканчивает св. Иоанн свое введение в Апокалипсис. Теперь читатели уже знают, с кем они имеют дело, кто будет говорить им, о чем и от чьего имени.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
John's Vision of Christ.A. D. 95.
9 I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. 12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; 15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. 16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. 17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. 19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe,

I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature.

II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet.

III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him.

1. He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God.

2. He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe,

(1.) The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold.

(2.) The impression this appearance of Christ made upon the apostle John (v. 17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live!

(3.) The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, v. 17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.
Adam Clarke: Commentary on the Bible - 1831
1:9: Your brother - A Christian, begotten of God, and incorporated in the heavenly family.
Companion in tribulation - Suffering under the persecution in which you also suffer.
In the kingdom - For we are a kingdom of priests unto God.
And patience of Jesus - Meekly bearing all indignities, privations, and sufferings, for the sake and after the example of our Lord and Master.
The isle that is called Patmos - This island is one of the Sporades, and lies in the Aegean Sea, between the island of Icaria, and the promontory of Miletus. It is now called Pactino, Patmol, or Palmosa. It has derived all its celebrity from being the place to which St. John was banished by one of the Roman emperors; whether Domitian, Claudius, or Nero, is not agreed on, but it was most probably the latter. The island has a convent on a well fortified hill, dedicated to John the apostle; the inhabitants are said to amount to about three hundred men, and about twenty women to one man. It is very barren, producing very little grain, but abounding in partridges, quails, turtles, pigeons, snipes, and rabbits. It has many good harbours, and is much infested by pirates. Patmos, its capital and chief harbour, lies in east Long. 26 24', north Lat. 37 24'. The whole island is about thirty miles in circumference.
For the testimony of Jesus Christ - For preaching Christianity, and converting heathens to the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
1:9: I John, who also am your brother - Your Christian brother; who am a fellow-Christian with you. The reference here is doubtless to the members of the seven churches in Asia, to whom the epistles in the following chapters were addressed, and to whom the whole book seems to have been sent. In the pRev_ious verse, the writer had closed the salutation, and he here commences a description of the circumstances under which the vision appeared to him. He was in a lonely island, to which he had been banished on account of his attachment to religion; he was in a state of high spiritual enjoyment on the day devoted to the sacred remembrance of the Redeemer; he suddenly heard a voice behind him, and turning saw the Son of man himself, in glorious form, in the midst of seven golden lamps, and fell at his feet as dead.
And companion in tribulation - Your partner in affliction. That is, he and they were suffering substantially the same kind of trials on account of their religion. It is evident from this that some form of persecution was then raging, in which they were also sufferers, though in their case it did not lead to banishment. The leader, the apostle, the aged and influential preacher, was banished; but there were many other forms of trial which they might be called to endure who remained at home. What they were we have not the means of knowing with certainty.
And in the kingdom and patience of Jesus Christ - The meaning of this passage is, that he, and those whom he addressed, were not only companions in affliction, but were fellow-partners in the kingdom of the Redeemer; that is, they shared the honor and the privileges pertaining to that kingdom; and that they were fellow-partners in the "patience" of Jesus Christ, that is, in enduring with patience whatever might follow from their being his friends and followers. The general idea is, that alike in privileges and sufferings they were united. They shared alike in the results of their attachment to the Saviour.
Was in the isle that is called Patmos - Patmos is one of the cluster of islands in the Aegean Sea anciently called the "Sporades." It lies between the island of Icaria and the promontory of Miletus. It is merely mentioned by the ancient geographers (Plin. Hist. Nat., iv., 23; Strabo, x., 488). It is now called Patino or Patmoso. It is some six or eight miles in length, and not more than a mile in breadth, being about fifteen miles in circumference. It has neither trees nor rivers, nor has it any land for cultivation, except some little nooks among the ledges of rocks. On approaching the island, the coast is high, and consists of a succession of capes, which form so many ports, some of which are excellent. The only one in use, however, is a deep bay, sheltered by High mountains on every side but one, where it is protected by a projecting cape. The town attached to this port is situated upon a high rocky mountain, rising immediately from the sea, and this, with the Scala below upon the shore, consisting of some ships and houses, forms the only inhabited site of the island.
Though Patmos is deficient in trees, it abounds in flowery plants and shrubs. Walnuts and other fruit trees are raised in the orchards, and the wine of Patmos is the strongest and the best flavored in the Greek islands. Maize and barley are cultivated, but not in a quantity sufficient for the use of the inhabitants and for a supply of their own vessels, and others which often put into their good harbor for provisions. The inhabitants now do not exceed four or five thousand; many of whom are emigrants from the neighboring continent. About halfway up the mountain there is shown a natural grotto in a rock, where John is said to have seen his visions and to have written this book. Near this is a small church, connected with which is a school or college, where the Greek language is taught; and on the top of the hill, and in the center of the island, is a monastery, which, from its situation, has a very majestic appearance (Kitto's Cyclopoedia of Bib. Literally). The annexed engraving is supposed to give a good representation of the appearance of the island,
It is commonly supposed that John was banished to this island by Domitian, about 94 a. d. No place could have been selected for banishment which would accord better with such a design than this. Lonely, desolate, barren, uninhabited, seldom visited, it had all the requisites which could be desired for a place of punishment; and banishment to that place would accomplish all that a persecutor could wish in silencing an apostle, without putting him to death. It was no uncommon thing, in ancient times, to banish people from their country; either sending them forth at large, or specifying some particular place to which they were to go. The whole narrative leads us to suppose that this place was designated as that to which John was to be sent. Banishment to an island was a common mode of punishment; and there was a distinction made by this act in favor of those who were thus banished. The more base, low, and vile of criminals were commonly condemned to work in the mines; the more decent and respectable were banished to some lonely island. See the authorities quoted in Wetstein, "in loco."
For the word of God - On account of the word of God; that is, for holding and preaching the gospel. See the notes on Rev 1:2. It cannot mean that he was sent there with a view to his "preaching" the Word of God; for it is inconceivable that he should have been sent from Ephesus to preach in such a little, lonely, desolate place, where indeed there is no evidence that there were any inhabitants; nor can it mean that he was sent there by the Spirit of God to receive and record this Revelation, for it is clear that the Revelation could have been made elsewhere, and such a place afforded no special advantages for this. The fair interpretation is, in accordance with all the testimony of antiquity, that he was sent there in a time of persecution, as a punishment for preaching the gospel.
And for the testimony of Jesus Christ - See the notes on Rev 1:2. He did not go there to bear testimony to Jesus Christ on that island, either by preaching or recording the visions in this book, but he went because he had preached the doctrines which testified of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: John: Rev 1:4
companion: Rev 2:9, Rev 2:10, Rev 7:14; Joh 16:33; Act 14:22; Rom 8:17; Co1 4:9-13; Phi 1:7, Phi 4:14; Ti2 1:8, Ti2 2:3-12
in the: Rev 3:10, Rev 13:10, Rev 14:12; Rom 2:7, Rom 2:8, Rom 5:3, Rom 5:4, Rom 8:25; Th2 1:4, Th2 1:5, Th2 3:5; Heb 10:36; Jam 5:7, Jam 5:8
for the word: Rev 1:2, Rev 6:9, Rev 11:7, Rev 12:11, Rev 12:17, Rev 19:10
Geneva 1599
1:9 (7) I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is (g) called Patmos, for the word of God, and for the testimony of Jesus Christ.
(7) The narration, opening the way to the declaring of the authority and calling of John the evangelist in this singular revelation, and to procure faith and credit to this prophecy. This is the second part of this chapter, consisting of a proposition, and an exposition. The proposition shows, in (Rev_ 1:9) first who was called to this revelation, in what place, and how occupied. Then at what time, and by what means, namely, by the Spirit and the word, and that on the Lord's day, which ever since the resurrection of Christ, was consecrated for Christians: that is to say, to be a day of rest, as in (Rev_ 1:10) Thirdly, who is the author that calls him, and what is the sum of his calling.
(g) Patmos is one of the islands of Sporas, where John was banished according to some historians.
John Gill
1:9 I, John, who also am your brother,.... Here begins the narrative of the visions and prophecies of this book, the former verses containing a general preface to the whole; and this, and the two following verses, are the introduction to the first vision, which John saw; who describes himself by his name, "I John", the evangelist and apostle, a servant of Christ, and a beloved disciple of his; one that was well known to the seven churches to whom he writes, and who had no reason to doubt of his fidelity in the account he gives them; and also by his relation to them as a "brother", not in a natural, but in a spiritual sense, they and he belonging to that family that is named of Christ, to the household of God, and of faith, and having one and the same Father, even God: thus, though he was an elder, an evangelist, yea, an apostle by office, yet he puts himself on a level with the several members of these churches, as he was a believer in Christ:
and companion in tribulation, and in the kingdom and patience of Jesus Christ; many are the afflictions and tribulations of the saints; these lie in the way to the kingdom; and they are companions and partners with one another in them, both by enduring the same, and by their sympathy and compassion with each other; and as they go sharers in the troubles of this life, so they do, and shall in the kingdom; in the kingdom of grace now, being all of them made kings and priests unto God, and in the kingdom of Christ on earth, where they will all reign with him a thousand years, and in the kingdom of glory, where they shall reign together to all eternity; and in the mean while, they join in the exercise of the grace of patience, of which Christ is the author, exemplar, and object; they are directed by the Spirit of God into a patient waiting for Christ, or a patient expectation of his coming, kingdom, and glory: the Alexandrian copy reads, "patience in Christ"; and the Complutensian edition, "patience in Christ Jesus": this same person John, who gives this account of himself,
was in the isle that is called Patmos; but now "Palmosa"; it is one of the islands of the Cyclades, in the Archipelago, or Icarian sea, and sometimes called the Aegean sea, and had its name from the turpentine trees in it; it is, as Pliny (u) says, about thirty miles in circumference; and it lay next to the churches on the continent, and is said to be about forty miles southwest of Ephesus, from whence John came thither, and to which church he writes first; how he came here he does not say, concealing, through modesty, his sufferings; he did not come here of his own accord; Ignatius says (w), John "was banished to Patmos": by Domitian emperor of Rome, as Irenaeus says (x), at the latter end of his reign, about the year 95 or 96; and, as Tertullian (y) after he had been cast into a vessel of flaming oil, where he got no hurt: and this banishment was not for any immorality, and capital sin he had committed, but
for the word of God; for believing in Christ, the essential Word of God, and for professing and bearing record of him, both in preaching and writing:
and for the testimony of Jesus; for the Gospel of Christ, see Rev_ 1:2; for embracing it, adhering to it, and publishing it: it is generally thought that John wrote his Revelation in this isle, though some think it is not to be concluded from these words, but the contrary that he had been here, but now was not, but at Ephesus, where he wrote what he had a vision of there,
(u) Nat. Hist. l. 4. c. 12. (w) Epist. ad Tarsenses, p. 76. (x) Irenaeus adv. Haeres. l. 5. c. 30. (y) De Praescript. Haeret. c. 36.
John Wesley
1:9 I John - The instruction and preparation of the apostle for the work are described from Rev_ 1:9-20. Your brother - In the common faith. And companion in the affliction - For the same persecution which carried him to Patmos drove them into Asia. This book peculiarly belongs to those who are under the cross. It was given to a banished man; and men in affliction understand and relish it most. Accordingly, it was little esteemed by the Asiatic church, after the time of Constantine; but highly valued by all the African churches, as it has been since by all the persecuted children of God. In the affliction, and kingdom and patience of Jesus - The kingdom stands in the midst. It is chiefly under various afflictions that faith obtains its part in the kingdom; and whosoever is a partaker of this kingdom is not afraid to suffer for Jesus, Ti2 2:12. I was in the island Patmos - In the reign of Domitian and of Nerva. And there he saw and wrote all that follows. It was a place peculiarly proper for these visions. He had over against him, at a small distance, Asia and the seven churches; going on eastward, Jerusalem and the land of Canaan; and beyond this, Antioch, yea, the whole continent of Asia. To the west, he had Rome, Italy, and all Europe, swimming, as it were, in the sea; to the south, Alexandria and the Nile with its outlets, Egypt, and all Africa; and to the north, what was afterwards called Constantinople, on the straits between Europe and Asia. So he had all the three parts of the world which were then known, with all Christendom, as it were, before his eyes; a large theatre for all the various scenes which were to pass before him: as if this island had been made principally for this end, to serve as an observatory for the apostle. For preaching the word of God he was banished thither, and for the testimony of Jesus - For testifying that he is the Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:9 I John--So "I Daniel" (Dan 7:28; Dan 9:2; Dan 10:2). One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase.
also--as well as being an apostle. The oldest manuscripts omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar humility, though naming himself, he does not mention his apostleship.
companion--Greek, "fellow partaker in the tribulation." Tribulation is the necessary precursor of the kingdom," therefore "the" is prefixed. This must be borne with "patient endurance." The oldest manuscripts omit "in the" before "kingdom." All three are inseparable: the tribulation, kingdom and endurance.
patience--Translate, "endurance." "Persevering, enduring continuance" (Acts 14:22); "the queen of the graces (virtues)" [CHRYSOSTOM].
of, &c.--The oldest manuscripts read "IN Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for it.
was--Greek, "came to be."
in . . . Patmos--now Patmo or Palmosa. See Introduction on this island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus John drank of Christ's cup, and was baptized with His baptism (Mt 20:22).
for--Greek, "for the sake of," "on account of"; so, "because of the word of God and . . . testimony." Two oldest manuscripts omit the second "for"; thus "the Word of God" and "testimony of Jesus" are the more closely joined. Two oldest manuscripts omit "Christ." The Apocalypse has been always appreciated most by the Church in adversity. Thus the Asiatic Church from the flourishing times of Constantine less estimated it. The African Church being more exposed to the cross always made much of it [BENGEL].
1:101:10: Եւ եղեւ յիս Հոգի ՚ի կիւրակէի աւուր, եւ լուայ զձայն զհե՛տ իմ զմե՛ծ իբրեւ զձայն զփողոյ՝ որ ասէր ցիս. Ես եմ Ալփա եւ Ով. Առաջին եւ Վերջին[5092]. [5092] Ոմանք. Յաւուր կիւրակէի, եւ լուայ զկնի իմ ձայն մեծ իբրեւ զփողոյ ասելով. (11) Զոր տեսանեսդ։
10 Կիրակի օրը Հոգին եկաւ ինձ վրայ, եւ իմ յետեւից լսեցի փողի ձայնի նման մի բարձր ձայն, որ ասում էր ինձ. «Ես եմ Ալֆան եւ Օմեղան, Առաջինը եւ Վերջինը.
10 Եւ կիրակի* օրը Հոգին իմ վրաս եկաւ ու ետեւէս մեծ ձայն մը լսեցի փողի ձայնի պէս, որ կ’ըսէր.
Եւ [13]եղեւ յիս Հոգի`` յաւուր կիւրակէի, եւ լուայ զկնի իմ ձայն մեծ իբրեւ զփողոյ, որ ասէր ցիս. [14]Ես եմ Ալփա եւ Ով, Առաջին եւ Վերջին:

1:10: Եւ եղեւ յիս Հոգի ՚ի կիւրակէի աւուր, եւ լուայ զձայն զհե՛տ իմ զմե՛ծ իբրեւ զձայն զփողոյ՝ որ ասէր ցիս. Ես եմ Ալփա եւ Ով. Առաջին եւ Վերջին[5092].
[5092] Ոմանք. Յաւուր կիւրակէի, եւ լուայ զկնի իմ ձայն մեծ իբրեւ զփողոյ ասելով. (11) Զոր տեսանեսդ։
10 Կիրակի օրը Հոգին եկաւ ինձ վրայ, եւ իմ յետեւից լսեցի փողի ձայնի նման մի բարձր ձայն, որ ասում էր ինձ. «Ես եմ Ալֆան եւ Օմեղան, Առաջինը եւ Վերջինը.
10 Եւ կիրակի* օրը Հոգին իմ վրաս եկաւ ու ետեւէս մեծ ձայն մը լսեցի փողի ձայնի պէս, որ կ’ըսէր.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Я был в духе в день воскресный, и слышал позади себя громкий голос, как бы трубный, который говорил: Я есмь Альфа и Омега, Первый и Последний;
1:10  ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος
1:10. ἐγενόμην ( I-had-became ) ἐν (in) πνεύματι (unto-a-currenting-to) ἐν (in) τῇ (unto-the-one) κυριακῇ (unto-authority-belonged-of) ἡμέρᾳ, (unto-a-day,"καὶ (and) ἤκουσα (I-heard) ὀπίσω (aback-unto-which) μου (of-me) φωνὴν (to-a-sound) μεγάλην (to-great) ὡς (as) σάλπιγγος (of-a-trumpet,"
1:10. fui in spiritu in dominica die et audivi post me vocem magnam tamquam tubaeI was in the spirit on the Lord's day and heard behind me a great voice, as of a trumpet,
10. I was in the Spirit on the Lord’s day, and I heard behind me a great voice, as of a trumpet
I was in the Spirit on the Lord' s day, and heard behind me a great voice, as of a trumpet:

10: Я был в духе в день воскресный, и слышал позади себя громкий голос, как бы трубный, который говорил: Я есмь Альфа и Омега, Первый и Последний;
1:10  ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος
1:10. fui in spiritu in dominica die et audivi post me vocem magnam tamquam tubae
I was in the spirit on the Lord's day and heard behind me a great voice, as of a trumpet,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Свое сообщение откровения для семи малоазийских церквей Иоанн предваряет изображением своего собственного внутреннего состояния, при котором им получено это откровение. "Я, пишет он, был в духе в день воскресный". Очевидно, это был тот день недели, который св. Иоанн вместе с другими христианами привык проводить в служении Господу. Он совершенно отрешился от тела, от земли и от земных интересов и был, как он выражается, в духе (состояние экстаза). Иоанн услыхал громкий голос, очевидно, духовным слухом (2Кор XII:2), и сила звука выражалась в той силе впечатления, которое производило на тайнозрителя все виденное и слышанное им.
Adam Clarke: Commentary on the Bible - 1831
1:10: I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited.
The Lord's day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world.
And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented.
As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Exo 19:16, Exo 19:19, etc.
Albert Barnes: Notes on the Bible - 1834
1:10: I was in the Spirit - This cannot refer to his own spirit, for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word "Spirit" may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces - a spirit of elevated devotion, a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to. The fair meaning of the passage is, that he was at that time favored, in a large measure, with the influences of the Holy Spirit - the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day.
The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration (compare Eze 1:1; Eze 8:3; Eze 40:2; Jer 24:1), and which was often accompanied with an entire prostration of bodily strength (compare Num 24:4); Sa1 19:24; Eze 1:28; Dan 10:8-10; Rev 1:17), but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstasy (compare Act 10:10; Act 11:5; Act 22:17), but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy, in a high degree, the consolations of religion - an illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, He can meet them with the abundant consolations of His grace, and pour joy and peace into their souls. This state was not inappropriate to the Revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and, by honoring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rick spiritual influences on his soul.
On the Lord's day - The word rendered here as "Lord's" (κυριακῇ kuriakē), occurs only in this place and in Co1 11:20, where it is applied to the Lord's supper. It properly means "pertaining to the Lord"; and, so far as this word is concerned, it might mean a day "pertaining to the Lord," in any sense, or for any reason; either because he claimed it as his own, and had set it apart for his own service, or because it was designed to commemorate some important event pertaining to him, or because it was observed in honor of him. It is clear:
(1) That this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.
(2) that it was a day which was for some reason regarded as especially a day of the Lord, or especially devoted to him.
(3) it would further appear that this was a day particularly devoted to the Lord Jesus; for:
(a) that is the natural meaning of the word "Lord" as used in the New Testament (compare the notes on Act 1:24); and
(b) if the Jewish Sabbath were intended to be designated, the word "Sabbath" would have been used.
The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians (about 101 a. d.), who calls the Lord's day "the queen and prince of all days." Chrysostom (on Ps. 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later fathers make a marked distinction between the "Sabbath" and the "Lord's day"; meaning by the former the Jewish "Sabbath," or the seventh day of the week, and by the latter the first day of the week, kept holy by Christians. So Theodoret (Fab. Haeret. ii. 1), speaking of the Ebionites, says, "They keep the Sabbath according to the Jewish law, and sanctify the Lord's day in like manner as we do" (Prof. Stuart). The strong probability is, that the name was given to this day in honor of the Lord Jesus, and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week; and the passage, therefore, proves:
(1) that that day was thus early distinguished in some special manner, so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote;
(2) that it was in some sense regarded as devoted to the Lord Jesus, or was designed in some way to commemorate what he had done; and,
(3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a pRev_ailing custom, set apart this day in honor of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark, in view of this statement:
(a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness, if in a land of strangers, if on the deep, if in a foreign clime, if on a lonely island, as John was, where we have none of the advantages of public worship, we should yet honor the Sabbath. We should worship God alone, if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, by a serious and devent manner, by abstinence from labor, and by a resting from travel, that we devoutly regard this day as set apart for God.
(b) We may expect, in such circumstances, and with such a devout observance of the day, that God will meet with us and bless us. It was on a lonely island, far away from the sanctuary and from the society of Christian friends, that the Saviour met "the beloved disciple," and we may trust it will be so with us. For on such a desert island, in a lonely forest, on the deep, or amid strangers in a foreign land, he can as easily meet us as in the sanctuary where we have been accustomed to worship, and when surrounded by all the privileges of a Christian land. No man, at home or abroad, among friends or strangers, enjoying the privileges of the sanctuary, or deprived of those privileges, ever kept the Christian Sabbath in a devout manner without profit to his own soul; and, when deprived of the privileges of public worship, the visitations of the Saviour to the soul may be more than a compensation for all our privations. Who would not be willing to be banished to a lonely island like Patmos, if he might enjoy such a glorious vision of the Redeemer as John was favored with there?
And heard behind me a great voice - A loud voice. This was of course sudden, and took him by surprise.
As of a trumpet - Loud as a trumpet. This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but only that it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument, distinguished for the clearness of its sounds, and was used for calling assemblies together, for marshalling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet שׁופר showpar means "bright" and "clear," and is supposed to have been given to the instrument on account of its clear and shrill sound, as we now give the name "clarion" to a certain wind-instrument. The Hebrew trumpet is often referred to as employed, on account of its clearness, to summon people together, Exo 19:13; Num 10:10; Jdg 7:18, etc.; Sa1 13:3; Sa2 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: in: Rev 4:2, Rev 17:3, Rev 21:10; Mat 22:43; Acts 10:10-33; Co2 12:2-4
on the: Joh 20:19, Joh 20:26; Act 20:7; Co1 16:2
as: Rev 4:1, Rev 10:3-8
Geneva 1599
1:10 I was in the (h) Spirit on the (i) Lord's day, and heard behind me a great voice, as of a trumpet,
(h) This is a holy trance expressed, with which the prophets were entranced, and being carried out of the world, conversed with God: and so Ezekiel says often, that he was carried from place to place by the Spirit, and that the Spirit of the Lord came on him.
(i) He calls it the Lord's day, which Paul calls the first day of the week; (1Cor 16:2).
John Gill
1:10 I was in the Spirit on the Lord's day,.... Not on the Jewish sabbath, which was now abolished, nor was that ever called the Lord's day, and had John meant that, he would have said on the sabbath day; much less the Jewish passover, but the first day of the week is designed; so the Ethiopic version renders it "on the first day"; and is so called just as the ordinance of the supper is called the Lord's supper, being instituted by the Lord, and the Lord's table, 1Cor 10:21, and that because it was the day in which our Lord rose from the dead, Mk 16:9; and in which he appeared at different times to his disciples, Jn 20:19, and which the primitive churches set apart for his worship and service, and on which they met together to hear the word, and attend on ordinances, Acts 20:7; and Justin Martyr (z) tells us, who lived within about fifty years after this time, that on the day called , "Sunday", (by the Greeks,) the Christians met together in one place, and read the Scriptures, and prayed together, and administered the ordinance of the supper; and this, he adds, was the first day in which God created the World, and our Saviour Jesus Christ rose from the dead; yea, Barnabas (a), the companion of the Apostle Paul, calls this day the eighth day, in distinction from the seventh day sabbath of the Jews, and which he says is the beginning of another world; and therefore we keep the eighth day, adds he, joyfully, in which Jesus rose from the dead, and being manifested, ascended unto heaven: and this day was known by the ancients by the name of "the Lord's day"; as by Ignatius (b), Irenaeus (c), Tertullian (d), Origen (e), and others; for it must be some day that was known by this name, otherwise it is mentioned to no purpose, because it would not be distinctive from others; for which reason it cannot merely design the day in which John saw this vision, because the Lord appeared on it to him, for this would not distinguish it from any other day. Some have conjectured that this was not the weekly Lord's day observed by the Christians, but the anniversary of Christ's resurrection; and so the Ethiopians still call Easter "Schambatah Crostos", the sabbath of Christ: to understand it of the former is best. Now, though John was driven from the house and worship of God, and could not join with the saints in the public worship of that day; yet he was employed in spiritual contemplations and exercises, and was under a more than ordinary influence of the Spirit of God; and his spirit or soul was wholly intent upon, and taken up with divine and spiritual things, with visions and representations that were made unto his mind, which he perceived in his spirit, and not with the organs of his body; he was in an ecstasy of spirit, and knew not scarcely whether he was in the body or out of it:
and heard behind me a great voice, as of a trumpet; which was the voice of the Son of God, as appears by what it uttered, Rev_ 1:11; and is afterwards said to be as the sound of many waters; and it was behind him, as in Is 30:21, it came to him at an unawares, and surprised him, while he was in deep meditation on spiritual things: and it was a very "great" one; it was the voice of a great person, of the Son of God, and expressed great things, and was very sonorous and loud, it was like the sound of a trumpet; and this was partly to awaken the attention of John to it, and partly to express the certainty of the relation he gives of what it said; had it been a low muttering voice, it might be questioned whether John rightly understood it, and whether he might not be mistaken in the account of what he heard; but it being so loud and clear, there is no room for such a doubt,
(z) Apolog. 2. p. 98, 99. (a) Epist. c. 11. p. 244. Ed. Voss. (b) Epist. ad. Magnes. c. 9. (c) Apud Script. Quaest. & Respons. ad Orthodox. inter Justin. Opera, p. 468. (d) De Corona, c. 3. (e) Homil. in Exod. fol. 41. 7.
John Wesley
1:10 I was in the Spirit - That is, in a trance, a prophetic vision; so overwhelmed with the power, and filled with the light, of the Holy Spirit, as to be insensible of outward things, and wholly taken up with spiritual and divine. What follows is one single, connected vision, which St. John saw in one day; and therefore he that would understand it should carry his thought straight on through the whole, without interruption. The other prophetic books are collections of distinct prophecies, given upon various occasions: but here is one single treatise, whereof all the parts exactly depend on each other. Rev_ 4:1 is connected with Rev_ 1:19 and what is delivered in the fourth chapter goes on directly to the twenty - second. On the Lord's day - On this our Lord rose from the dead: on this the ancients believed he will come to judgment. It was, therefore, with the utmost propriety that St. John on this day both saw and described his coming. And I heard behind me - St. John had his face to the east: our Lord, likewise, in this appearance looked eastward toward Asia, whither the apostle was to write. A great voice, as of a trumpet - Which was peculiarly proper to proclaim the coming of the great King, and his victory over all his enemies.
Robert Jamieson, A. R. Fausset and David Brown
1:10 I was--Greek, "I came to be"; "I became."
in the Spirit--in a state of ecstasy; the outer world being shut out, and the inner and higher life or spirit being taken full possession of by God's Spirit, so that an immediate connection with the invisible world is established. While the prophet "speaks" in the Spirit, the apocalyptic seer is in the Spirit in his whole person. The spirit only (that which connects us with God and the invisible world) is active, or rather recipient, in the apocalyptic state. With Christ this being "in the Spirit" was not the exception, but His continual state.
on the Lord's day--Though forcibly detained from Church communion with the brethren in the sanctuary on the Lord's day, the weekly commemoration of the resurrection, John was holding spiritual communion with them. This is the earliest mention of the term, "the Lord's day." But the consecration of the day to worship, almsgiving, and the Lord's Supper, is implied in Acts 20:7; 1Cor 16:2; compare Jn 20:19-26. The name corresponds to "the Lord's Supper," 1Cor 11:20. IGNATIUS seems to allude to "the Lord's day" [Epistle to the Magnesians, 9], and IRENÆUS [QuÃ&brvbr;st ad Orthod., 115] (in JUSTIN MARTYR). JUSTIN MARTYR [Apology, 2.98], &c., "On Sunday we all hold our joint meeting; for the first day is that on which God, having removed darkness and chaos, made the world, and Jesus Christ our Saviour rose from the dead. On the day before Saturday they crucified Him; and on the day after Saturday, which is Sunday, having appeared to His apostles and disciples, He taught these things." To the Lord's day PLINY doubtless refers [Epistles, Book X., p. 97], "The Christians on a fixed day before dawn meet and sing a hymn to Christ as God," &c. TERTULLIAN [The Chaplet, 3], "On the Lord's day we deem it wrong to fast." MELITO, bishop of Sardis (second century), wrote a book on the Lord's day [EUSEBIUS 4.26]. Also, DIONYSIUS OF CORINTH, in EUSEBIUS [Ecclesiastical History, 4.23,8]. CLEMENT OF ALEXANDRIA [Miscellanies, 5. and 7.12]; ORIGEN [Against Celsus, 8. 22]. The theory that the day of Christ's second coming is meant, is untenable. "The day of the Lord" is different in the Greek from "the Lord's (an adjective) day," which latter in the ancient Church always designates our Sunday, though it is not impossible that the two shall coincide (at least in some parts of the earth), whence a tradition is mentioned in JEROME [Commentary on Matthew, 25], that the Lord's coming was expected especially on the Paschal Lord's day. The visions of the Apocalypse, the seals, trumpets, and vials, &c., are grouped in sevens, and naturally begin on the first day of the seven, the birthday of the Church, whose future they set forth [WORDSWORTH].
great voice--summoning solemn attention; Greek order, "I heard a voice behind me great (loud) as (that) of a trumpet." The trumpet summoned to religious feasts, and accompanies God's revelations of Himself.
1:111:11: զոր տեսանես՝ գրեա՛ ՚ի գիրս, եւ տո՛ւր տանել յեւթն եկեղեցիս՝ որ յԵփեսոս, եւ ՚ի Զմիւռնիա՛, եւ ՚ի Պերգամո՛վն, եւ ՚ի Թիւատրիա, եւ ՚ի Սարդիկէ, եւ ՚ի Փիլադելփեա եւ ՚ի Լաւոդիկիա՛[5093]: [5093] Ոմանք. Տանել առ եւթն եկեղեցիսն. յԵփեսոս, եւ ՚ի Զմիւ՛՛... եւ ՚ի Թիւատիր, եւ ՚ի Սարդիս, եւ ՚ի։ Ոսկան յաւելու. Եկեղեցիսն որք են յԱսիա. յԵփեսոս։
11 ինչ որ տեսնում ես, գրի՛ր գրքում եւ տո՛ւր, որ տանեն եօթը եկեղեցիներին, որ գտնւում են Եփեսոսում, Զմիւռնիայում, Պերգամոնում, Թիւատիրում, Սարդիկէում, Փիղադեղփիայում եւ Լաւոդիկիայում»:
11 «Ինչ* որ կը տեսնես, գրքի մը մէջ գրէ ու ղրկէ եօթը* եկեղեցիներուն, որոնք Եփեսոսի, Զմիւռնիայի, Պերգամոնի, Թիւատիրի, Սարդիկէի, Փիղադեղփիայի եւ Լաւոդիկիայի մէջ են»։
զոր տեսանես գրեա ի գիրս, եւ տուր տանել յեւթն եկեղեցիս, որ յԵփեսոս եւ ի Զմիւռնիա եւ ի Պերգամոն եւ ի Թիւատիր եւ ի Սարդիկէ եւ ի Փիղադեղփիա եւ ի Լաւոդիկիա:

1:11: զոր տեսանես՝ գրեա՛ ՚ի գիրս, եւ տո՛ւր տանել յեւթն եկեղեցիս՝ որ յԵփեսոս, եւ ՚ի Զմիւռնիա՛, եւ ՚ի Պերգամո՛վն, եւ ՚ի Թիւատրիա, եւ ՚ի Սարդիկէ, եւ ՚ի Փիլադելփեա եւ ՚ի Լաւոդիկիա՛[5093]:
[5093] Ոմանք. Տանել առ եւթն եկեղեցիսն. յԵփեսոս, եւ ՚ի Զմիւ՛՛... եւ ՚ի Թիւատիր, եւ ՚ի Սարդիս, եւ ՚ի։ Ոսկան յաւելու. Եկեղեցիսն որք են յԱսիա. յԵփեսոս։
11 ինչ որ տեսնում ես, գրի՛ր գրքում եւ տո՛ւր, որ տանեն եօթը եկեղեցիներին, որ գտնւում են Եփեսոսում, Զմիւռնիայում, Պերգամոնում, Թիւատիրում, Սարդիկէում, Փիղադեղփիայում եւ Լաւոդիկիայում»:
11 «Ինչ* որ կը տեսնես, գրքի մը մէջ գրէ ու ղրկէ եօթը* եկեղեցիներուն, որոնք Եփեսոսի, Զմիւռնիայի, Պերգամոնի, Թիւատիրի, Սարդիկէի, Փիղադեղփիայի եւ Լաւոդիկիայի մէջ են»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: то, что видишь, напиши в книгу и пошли церквам, находящимся в Асии: в Ефес, и в Смирну, и в Пергам, и в Фиатиру, и в Сардис, и в Филадельфию, и в Лаодикию.
1:11  λεγούσης, ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς ἔφεσον καὶ εἰς σμύρναν καὶ εἰς πέργαμον καὶ εἰς θυάτειρα καὶ εἰς σάρδεις καὶ εἰς φιλαδέλφειαν καὶ εἰς λαοδίκειαν.
1:11. λεγούσης (of-forthing,"Ὃ (To-which) βλέπεις (thou-view) γράψον (thou-should-have-scribed) εἰς (into) βιβλίον (to-a-paperlet) καὶ (and) πέμψον (thou-should-have-dispatched) ταῖς (unto-the-ones) ἑπτὰ (unto-seven) ἐκκλησίαις, (unto-callings-out-unto,"εἰς (into) Ἔφεσον (to-an-Efesos) καὶ (and) εἰς (into) Σμύρναν (to-a-Smurna) καὶ (and) εἰς (into) Πέργαμον (to-a-Pergamos) καὶ (and) εἰς (into) Θυάτειρα (to-Thuateiron') καὶ (and) εἰς (into) Σάρδεις (to-Sardis') καὶ (and) εἰς (into) Φιλαδελφίαν (to-a-Filadelfia) καὶ (and) εἰς (into) Λαοδικίαν. (to-a-Laodikia)
1:11. dicentis quod vides scribe in libro et mitte septem ecclesiis Ephesum et Zmyrnam et Pergamum et Thyatiram et Sardis et Philadelphiam et LaodiciamSaying: What thou seest, write in a book and send to the seven churches which are in Asia: to Ephesus and to Smyrna and to Pergamus and to Thyatira and to Sardis and to Philadelphia and to Laodicea.
11. saying, What thou seest, write in a book, and send to the seven churches; unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send [it] unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea:

11: то, что видишь, напиши в книгу и пошли церквам, находящимся в Асии: в Ефес, и в Смирну, и в Пергам, и в Фиатиру, и в Сардис, и в Филадельфию, и в Лаодикию.
1:11  λεγούσης, ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς ἔφεσον καὶ εἰς σμύρναν καὶ εἰς πέργαμον καὶ εἰς θυάτειρα καὶ εἰς σάρδεις καὶ εἰς φιλαδέλφειαν καὶ εἰς λαοδίκειαν.
1:11. dicentis quod vides scribe in libro et mitte septem ecclesiis Ephesum et Zmyrnam et Pergamum et Thyatiram et Sardis et Philadelphiam et Laodiciam
Saying: What thou seest, write in a book and send to the seven churches which are in Asia: to Ephesus and to Smyrna and to Pergamus and to Thyatira and to Sardis and to Philadelphia and to Laodicea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Этот голос предупредил Иоанна, что он видит и слышит не только для себя, но и для других, и потому должен записать, чтобы иметь возможность передать не только близким, но и дальним. Непосредственно же это откровение должно быть передано семи церквам - христианским обществам: в Ефесе, Смирне, Пергаме, Фиатире, Сардисе, Филадельфии и Лаодикии.
Adam Clarke: Commentary on the Bible - 1831
1:11: I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.
Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner.
Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text.
Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians.
Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25' E., lat. 38 28' N.
Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27 0' E., lat. 39 13' N.
Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27 49' E., lat. 38 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place.
Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28 5' E., lat. 37 51' N.
Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28 15' E., lat. 38 28' N.
Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on Col 2:1. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3.
Albert Barnes: Notes on the Bible - 1834
1:11: Saying - That is, literally, "the trumpet saying." It was, however, manifestly the voice that addressed these words to John, though they seemed to come through a trumpet, and hence the trumpet is represented as uttering them.
I am Alpha and Omega - Rev 1:8.
The first and the last - An explanation of the terms Alpha and Omega. See the notes on Rev 1:8.
And, What thou seest - The voice, in addition to the declaration, "I am Alpha and Omega," gave this direction that he should record what he saw. The phrase, "what thou seest," refers to what would pass before him in vision, what he there saw, and what he would see in the extraordinary manifestations which were to be made to him.
Write in a book - Make a fair record of it all; evidently meaning that he should describe things as they occurred, and implying that the vision would be held so long before the eye of his mind that he would be able to transfer it to the "book." The fair and obvious interpretation of this is, that he was to make the record in the island of Patmos, and then send it to the churches. Though Patmos was a lonely and barren place, and though probably here were few or no inhabitants there, yet there is no improbability in supposing that John could have found writing materials there, nor even that he may have been permitted to take such materials with him. He seems to have been banished for "preaching," not for "writing"; and there is no evidence that the materials for writing would be withheld from him. John Bunyan, in Bedford jail, found materials for writing the "Pilgrim's Progress," and there is no evidence that the apostle John was denied the means of recording his thoughts when in the island of Patmos. The word "book" here (βιβλίον biblion), would more properly mean a roll or scroll, that being the form in which books were anciently made. See the notes on Luk 4:17.
And send it unto the seven churches which are in Asia - The churches which are immediately designated, not implying that there were no other churches in Asia, but that there were particular reasons for sending it to these. He was to send all that he should "see"; to wit, all that is recorded in this volume or book of "Revelation." Part of this Rev_. 2; Rev_. 3 would pertain particularly to them; the remainder Rev_. 4-22 would pertain to them no more than to others, but still they would have the common interest in it which all the church would have, and, in their circumstances of trial, there might be important reasons why they should see the assurance that the church would ultimately triumph over all its enemies. They were to derive from it themselves the consolation which it was suited to impart in time of trial, and to transmit it to future times, for the welfare of the church at large.
Unto Ephesus - Perhaps mentioned first as being the capital of that portion of Asia Minor; the most important city of the seven; the place where John had preached, and whence he had been banished. For a particular description of these seven churches, see the notes on the epistles addressed to them in Rev_. 2-3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: I am: Rev 1:8, Rev 1:17
What: Rev 1:19, Rev 2:1, Rev 10:4, Rev 14:13, Rev 19:9, Rev 21:5; Deu 31:19; Isa 30:8; Jer 30:2; Hab 2:2
seven: Rev 1:4, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14
Ephesus: Act 18:19-21, Act 18:24, Act 19:1-41, Act 20:17; Co1 15:32, Co1 16:8; Eph 1:1; Ti1 1:3
Laodicea: Col 4:15, Col 4:16
John Gill
1:11 Saying, I am Alpha and Omega, the first and the last,.... These characters, which are repeated here; see Gill on Rev_ 1:8; are left out in the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions; but are very fitly retained, to point out the person that speaks; to express his dignity, deity, and eternity; to excite the attention of John, and to give weight to what he said:
and, what thou seest, write in a book; that it might remain, and be read of all men, and be profitable to the churches in the then present age, and in all future ones:
and send it unto the seven churches which are in Asia; from whence it appears, that not only the seven following epistles were sent to the churches, but that after John had written in a book the account of all the visions that he saw, the whole was sent unto them, for their use and benefit; and who are particularly named:
unto Ephesus; which was a city of Ionia, and which Pliny calls (f) the work of the Amazons, and the light of Asia; it was famous for the temple of Diana, but more so for having a church of Christ in it: hither the Apostle Paul came and preached, and continued for the space of two years; where a very famous church was planted by him, and proper officers appointed, to whom he wrote a very excellent epistle: this is now a miserable desolate place, not a city, but a village; and is called by the Turks, Aiasalik: of this place and church; See Gill on Acts 18:19, Acts 20:17,
and unto Smyrna; another city of Ionia, so called from Smyrna, the wife of Theseus (g), the builder of it; or from Smyrna, an Amazon (h), the relies of whose marble bust are to be seen there to this day: it lies about forty six miles from Ephesus, and is by the Turks now called Esmir, and is still a place famous, not for pompous buildings, but for number of inhabitants, riches, and commerce:
and unto Pergamos; this was a city of Mysia, situated by the river Caicus, formerly the seat of the kings of Attalia, and was bequeathed by Attalus, their last king, to the Romans: it is famous for being the native place of Galen the physician, and of Apollodorus the rhetorician, master to Augustus Caesar, and for the invention of parchment in it, from whence it seems to have its name: it is now called by the Turks Bergamo, and is almost sixty four miles from Smyrna:
and unto Thyatira; a city of Lydia, near the river Lycus, formerly called Pelopia, and Euhippia, and now, by the Turks, Ak Hissar, or "the white camp", and is distant from Pergamos about forty eight miles; See Gill on Acts 16:14,
and unto Sardis; this was another city of Lydia, situated at the side of Mount Tmolus, it was the metropolis of Lydia, and the seat of King Croesus, and is now called, by the Turks, Sart; and instead of a famous city, it is now an obscure little village, of mean houses, and scarce any other inhabitants in it than shepherds and cow keepers, and is thirty three miles from Thyatira:
and unto Philadelphia; another city of Lydia, situated at the foot of Mount Tmolus; it had its name from Attalus Philadelphus, the builder of it; it is now called, by the Turks, Alah Shahr, or "the fair city", though there is nothing beautiful or magnificent in it; it is distant from Thyatira about twenty seven miles:
and unto Laodicea; another city of Lydia, near the river Lycus, first named Diospolis, afterwards Rhoas, and is now, by the Turks, called Eski Hissar, or "the old camp"; and is inhabited by none, unless it be in the night, by wolves, foxes, and jackals, as our countryman Dr. Smith affirms, in his "Notitia" of the seven churches of Asia; from whom I have taken the account of these cities as they now are, and the rest from Pliny and Ptolomy chiefly,
(f) Nat. Hist. l. 5. c. 29. (g) Herodot. de Vita Homeri. c. 2. (h) Vid. Hiller. Onomastic. p. 932.
John Wesley
1:11 Saying, What thou seest - And hearest. He both saw and heard. This command extends to the whole book. All the books of the New Testament were written by the will of God; but none were so expressly commanded to be written. In a book - So all the Revelation is but one book: nor did the letter to the angel of each church belong to him or his church only; but the whole book was sent to them all. To the churches - Hereafter named; and through them to all churches, in all ages and nations. To Ephesus - Mr. Thomas Smith, who in the year 1671 travelled through all these cities, observes, that from Ephesus to Smyrna is forty - six English miles; from Smyrna to Pergamos, sixty - four; from Pergamos to Thyatira, forty - eight; from Thyatira to Sardis, thirty - three; from Sardis to Philadelphia, twenty - seven; from Philadelphia to Laodicea, about forty - two miles.
Robert Jamieson, A. R. Fausset and David Brown
1:11 I am Alpha and Omega, the first and the last; and--The oldest manuscripts, omit all this clause.
write in a book--To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [BENGEL].
seven churches--As there were many other churches in Proconsular Asia (for example, Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number seven is fixed upon because of its mystical signification, expressing totality and universality. The words, "which are in Asia" are rejected by the oldest manuscripts, A, B, C, CYPRIAN, Vulgate, and Syriac; Coptic alone supports them of old authorities. These seven are representative churches; and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodicea, in its own estimate rich and having need of nothing, with ample talents, yet lukewarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, intolerant of evil and of false apostles, yet having left its first love; on the other hand, Thyatira, abounding in works, love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, that is fleshly licentiousness (the Nicolaitanes); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats; and on the other side, Philadelphia in conflict with the Jewish synagogue, that is, legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired" [STIER]) represents the waning period of the apostolic age. Smyrna ("myrrh"), bitter suffering, yet sweet and costly perfume, the martyr period of the Decian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages; like "Jezebel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelphia ("brotherly love"), the first century of the Reformation. Laodicea, the Reformed Church after its first zeal had become lukewarm.
1:121:12: Եւ դարձայ տեսանե՛լ զձայնն՝ որ խօսէր ցիս. եւ ՚ի դառնալն իմում տեսի եւթն ճրագարան ոսկի[5094]: [5094] Ոմանք. Որ խօսէր ընդ իս... ՚ի դառնալն իմ տե՛՛։
12 Դարձայ այդ ձայնի կողմը՝ տեսնելու համար, թէ ո՛վ է ինձ հետ խօսողը: Եւ իմ դառնալու ժամանակ տեսայ եօթը ոսկէ ճրագակալներ.
12 Եւ դարձայ այն ձայնին կողմը, տեսնելու թէ ո՞վ է ինծի խօսողը։ Երբ դարձայ՝ եօթը ոսկեղէն աշտանակներ տեսայ
Եւ դարձայ տեսանել զձայնն որ խօսէր ցիս. եւ ի դառնալն իմում տեսի եւթն ճրագարան ոսկի:

1:12: Եւ դարձայ տեսանե՛լ զձայնն՝ որ խօսէր ցիս. եւ ՚ի դառնալն իմում տեսի եւթն ճրագարան ոսկի[5094]:
[5094] Ոմանք. Որ խօսէր ընդ իս... ՚ի դառնալն իմ տե՛՛։
12 Դարձայ այդ ձայնի կողմը՝ տեսնելու համար, թէ ո՛վ է ինձ հետ խօսողը: Եւ իմ դառնալու ժամանակ տեսայ եօթը ոսկէ ճրագակալներ.
12 Եւ դարձայ այն ձայնին կողմը, տեսնելու թէ ո՞վ է ինծի խօսողը։ Երբ դարձայ՝ եօթը ոսկեղէն աշտանակներ տեսայ
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Я обратился, чтобы увидеть, чей голос, говоривший со мною; и обратившись, увидел семь золотых светильников
1:12  καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς,
1:12. Καὶ (And) ἐπέστρεψα (I-beturned-upon) βλέπειν (to-view) τὴν (to-the-one) φωνὴν (to-a-sound) ἥτις (which-a-one) ἐλάλει (it-was-speaking-unto) μετ' (with) ἐμοῦ: (of-ME,"καὶ (and) ἐπιστρέψας (having-beturned-upon) εἶδον (I-had-seen) ἑπτὰ (to-seven) λυχνίας (to-luminatings-of-unto) χρυσᾶς , ( to-golden ,"
1:12. et conversus sum ut viderem vocem quae loquebatur mecum et conversus vidi septem candelabra aureaAnd I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:
12. And I turned to see the voice which spake with me. And having turned I saw seven golden candlesticks;
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks:

12: Я обратился, чтобы увидеть, чей голос, говоривший со мною; и обратившись, увидел семь золотых светильников
1:12  καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ᾽ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς,
1:12. et conversus sum ut viderem vocem quae loquebatur mecum et conversus vidi septem candelabra aurea
And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Видение семи золотых светильников указывает на свойство Божественной природы, по которому Бог есть свет (1Ин I:5). Но чтобы удостоиться созерцания этого света, требуется то, что Иоанн выражает словом "обратиться", т.е. отрешиться от мирских попечений, нужно возвести духовные очи горе.
Adam Clarke: Commentary on the Bible - 1831
1:12: And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came.
Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See Exo 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.
Albert Barnes: Notes on the Bible - 1834
1:12: And I turned to see the voice that spake with me - He naturally turned round to see who it was that spake to him in this solitary and desolate place, where he thought himself to be alone. To see the "voice" here means to see the "person" who spake.
And being turned, I saw seven golden candlesticks - These were the "first" things that met his eye. This must have been in "vision," of course, and the meaning is, that there "seemed" to be there seven such lamps or candelabras. The word rendered "candlesticks" (λυχνία luchnia) means properly a light-stand, lampstand - something to bear up a light. It would be applied to anything that was used for this purpose; and nothing is intimated, in the use of the word, in regard to the form or dimensions of the light-bearers. Lamps were more commonly used at that time than candles, and it is rather to be supposed that these were designed to be lamp-bearers, or lamp-sustainers, than candle-sticks. They were seven in number; not one branching into seven, but seven standing apart, and so far from each other that he who appeared to John could stand among them. The lamp-bearers evidently sustained each a light, and these gave a special brilliancy to the scene. It is not improbable that, as they were designed to represent the seven churches of Asia, they were arranged in an order resembling these churches. The scene is not laid in the temple, as many suppose, for there is nothing that resembles the arrangements in the temple except the mere fact of the lights. The scene as yet is in Patmos, and there is no evidence that John did not regard himself as there, or that he fancied for a moment that he was translated to the temple in Jerusalem. There can be no doubt as to the design of this representation, for it is expressly declared Rev 1:20 that the seven lamp-bearers were intended to represent the seven churches. Light is often used in the Scriptures as an emblem of true religion; Christians are represented as "the light of the world" (Mat 5:14; compare Phi 2:15; Joh 8:12), and a Christian church may be represented as a light standing in the midst of surrounding darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: see: Eze 43:5, Eze 43:6; Mic 6:9
I saw: Rev 1:13, Rev 1:20, Rev 2:1; Exo 25:37; Zac 4:2
Geneva 1599
1:12 (8) And I turned to (k) see the voice that spake with me. (9) And being turned, I saw seven golden candlesticks;
(8) The exposition, declaring the third and last point of the proposition (for the other points are evident of themselves) in which is he first speaks of the author of his calling (till verse 17), and secondly, of the calling itself (Rev_ 1:17-20). First of all the occasion is noted in this verse, in that John turned himself towards the vision, and after he sets down the description of the author, in the following verses, (Rev_ 1:13-16).
(k) To see him whose voice I had heard. (9) The description of the Author, who is Christ: by the candlesticks that stand about him, that is, the churches that stand before him, and depend upon his direction. In (Rev_ 1:13) he is described by his properties, that he is provided with wisdom and dexterity for the achieving of great things, and in (Rev_ 1:14) with ancient gravity and most excellent sight of the eye. In (Rev_ 1:15) he is described with strength invincible and with a mighty word, and in (Rev_ 1:16) by his ruling of the ministry of his servants in the Church by the sword of his word, and enlightening all things with his countenance, and mightily providing for everyone by his divine providence.
John Gill
1:12 And I turned to see the voice that spake with me,.... The Complutensian edition reads, "and there I turned": and so the Arabic version; that is, to see who it was that spoke, from whom the voice came, and by whom it was uttered; see Ex 20:18,
and being turned, I saw seven golden candlesticks; which represented the seven churches, Rev_ 1:20; in allusion to the seven lamps in the candlestick of the sanctuary, Ex 25:37; compared to "candlesticks", for the use of them, which is to hold forth light; these have none of themselves, but what is put into them, and being put into them, they hold it forth; so the churches of Christ have no light of themselves, but what is put into them; and the light which is put into them, is not the mere light of nature, nor the law of Moses, but the Gospel of Christ; which dispels darkness, and is the means of enlightening sinners, and gives light to saints, by which they walk and work; and this light is put into the churches by Christ, whose the Gospel is, and who is himself come a light into the world; and being put here by him, it is held forth by them, especially by the ministers of it, who are the lights of the world, both by their ministry, and in their lives and conversations: and they are compared to "golden" candlesticks, because of their excellency, preciousness, and value, in the esteem of Christ; and for their brightness and purity in doctrine, discipline, and life; and for their splendour, glory, and beauty; and for their stability and duration; and though they are liable to corruption and taint, yet may be melted, refined, and purified as gold.
John Wesley
1:12 And I turned to see the voice - That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise. Girt about at the breast - he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance. And I turned to see the voice - That is, to see him whose voice it was. And being turned, I saw - It seems, the vision presented itself gradually. First he heard a voice; and, upon looking behind, he saw the golden candlesticks, and then, in the midst of the candlesticks, which were placed in a circle, he saw one like a son of man - That is, in an human form. As a man likewise our Lord doubtless appears in heaven: though not exactly in this symbolical manner, wherein he presents himself as the head of his church. He next observed that our Lord was clothed with a garment down to the foot, and girt with a golden girdle - Such the Jewish high priests wore. But both of them are here marks of royal dignity likewise. Girt about at the breast - he that is on a journey girds his loins. Girding the breast was an emblem of solemn rest. It seems that the apostle having seen all this, looked up to behold the face of our Lord: but was beat back by the appearance of his flaming eyes, which occasioned his more particularly observing his feet. Receiving strength to raise his eyes again, he saw the stars in his right hand, and the sword coming out of his mouth: but upon beholding the brightness of his glorious countenance, which probably was much increased since the first glance the apostle had of it, he "fell at his feet as dead." During the time that St. John was discovering these several particulars, our Lord seems to have been speaking. And doubtless even his voice, at the very first, bespoke the God: though not so insupportably as his glorious appearance.
Robert Jamieson, A. R. Fausset and David Brown
1:12 see the voice--that is, ascertain whence the voice came; to see who was it from whom the voice proceeded.
that--Greek, "of what kind it was which." The voice is that of God the Father, as at Christ's baptism and transfiguration, so here in presenting Christ as our High Priest.
spake--The oldest manuscripts, versions, and Fathers read, "was speaking."
being--"having turned."
seven . . . candlesticks--"lamp-stands" [KELLY]. The stand holding the lamp. In Ex 25:31-32, the seven are united in ONE candlestick or lamp-stand, that is, six arms and a central shaft; so Zech 4:2, Zech 4:11. Here the seven are separate candlesticks, typifying, as that one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one place; the several churches are mutually independent as to external ceremonies and government (provided all things are done to edification, and schisms or needless separations are avoided), yet one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding it forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a light-bearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only light; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest preciousness and sacredness; so that in the Zend Avesta, "golden" is synonymous with heavenly or divine [TRENCH].
1:131:13: Եւ ՚ի մէջ եւթն ճրագարանացն նման Որդւոյ մարդոյ, զգեցեալ պատմուճան պճղնաւոր, եւ գօտեւորեա՛լ առ ստեամբքն գօտի ոսկեղէն[5095]. [5095] Ոմանք. Նման որդւոց մարդոց, զգեցեալ պճղնաւոր։
13 եւ եօթը ճրագակալների մէջտեղում՝ մէկին, նման մարդու Որդուն՝ մինչեւ ոտքերը հասնող երկար պատմուճան հագած եւ կրծքին ոսկէ գօտի կապած.
13 Եւ եօթը աշտանակներուն միջեւ՝ մէկը Որդի Մարդոյ նման՝ պճղնաւոր պատմուճան մը հագած ու կուրծքին վրայ ոսկի գօտի մը կապած։
Եւ ի մէջ եւթն ճրագարանացն նման Որդւոյ մարդոյ, զգեցեալ պատմուճան պճղնաւոր. եւ գօտեւորեալ առ ստեամբքն գօտի ոսկեղէն:

1:13: Եւ ՚ի մէջ եւթն ճրագարանացն նման Որդւոյ մարդոյ, զգեցեալ պատմուճան պճղնաւոր, եւ գօտեւորեա՛լ առ ստեամբքն գօտի ոսկեղէն[5095].
[5095] Ոմանք. Նման որդւոց մարդոց, զգեցեալ պճղնաւոր։
13 եւ եօթը ճրագակալների մէջտեղում՝ մէկին, նման մարդու Որդուն՝ մինչեւ ոտքերը հասնող երկար պատմուճան հագած եւ կրծքին ոսկէ գօտի կապած.
13 Եւ եօթը աշտանակներուն միջեւ՝ մէկը Որդի Մարդոյ նման՝ պճղնաւոր պատմուճան մը հագած ու կուրծքին վրայ ոսկի գօտի մը կապած։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: и, посреди семи светильников, подобного Сыну Человеческому, облеченного в подир и по персям опоясанного золотым поясом:
1:13  καὶ ἐν μέσῳ τῶν λυχνιῶν ὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρη καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς ζώνην χρυσᾶν·
1:13. καὶ (and) ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) λυχνιῶν (of-luminatings-of-unto) ὅμοιον ( to-along-belonged ) υἱὸν ( to-a-Son ) ἀνθρώπου , ( of-a-mankind ) ἐνδεδυμένον ( to-having-had-come-to-vest-in ) ποδήρη ( to-foot-adapted ) καὶ (and) περιεζωσμένον ( to-having-had-come-to-be-en-girded-about ) πρὸς (toward) τοῖς (unto-the-ones) μαστοῖς (unto-breasts) ζώνην (to-a-girding) χρυσᾶν : ( to-golden )
1:13. et in medio septem candelabrorum similem Filio hominis vestitum podere et praecinctum ad mamillas zonam aureamAnd in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.
13. and in the midst of the candlesticks one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle.
And in the midst of the seven candlesticks [one] like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle:

13: и, посреди семи светильников, подобного Сыну Человеческому, облеченного в подир и по персям опоясанного золотым поясом:
1:13  καὶ ἐν μέσῳ τῶν λυχνιῶν ὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρη καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς ζώνην χρυσᾶν·
1:13. et in medio septem candelabrorum similem Filio hominis vestitum podere et praecinctum ad mamillas zonam auream
And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Будучи в духе, св. Иоанн увидал сообщающего ему откровение среди семи светильников подобным Сыну Человеческому, облеченным в подир (длинная белая одежда, носившаяся первосвященниками и царями). Эта одежда напоминает царскую блестящую одежду, почему и золотой пояс был опоясан не по бедрам, а по груди, что в свою очередь придавало особенное величие всей фигуре явившегося.
Adam Clarke: Commentary on the Bible - 1831
1:13: Like unto the Son of man - This seems a reference to Dan 7:13. This was our blessed Lord himself, Rev 1:18.
Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exo 28:4, etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God.
Golden girdle - The emblem both of regal and sacerdotal dignity.
Albert Barnes: Notes on the Bible - 1834
1:13: And in the midst of the seven candlesticks - Standing among them, so as to be encircled with them. This shows that the representation could not have been like that of the vision of Zechariah Zac 4:2, where the prophet sees "a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon." In the vision as it appeared to John, there was not one lampbearer, with seven lamps or branches, but there were seven lamp-bearers, so arranged that one in the likeness of the Son of man could stand in the midst of them.
One like unto the Son of man - This was evidently the Lord Jesus Christ himself, elsewhere so often called "the Son of man." That it was the Saviour himself is apparent from Rev 1:18. The expression rendered "like unto the Son of man," should have been "like unto a son of man"; that is, like a man, a human being, or in a human form. The reasons for so interpreting it are:
(a) that the Greek is without the article, and
(b) that, as it is rendered in our version, it seems to make the writer say that he was like himself, since the expression "the Son of man" is in the New Testament but another name for the Lord Jesus.
The phrase is often applied to him in the New Testament, and always, except in three instances Act 7:56; Rev 1:13; Rev 14:14, by the Saviour himself, evidently to denote his warm interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself eminently as such. See the notes on Mat 8:20. In the use of this phrase in the New Testament, there is probably an allusion to Dan 7:13. The idea would seem to be, that he whom he saw resembled "the Son of man" - the Lord Jesus, as he had seen him in the days of his flesh though it would appear that he did not know that it was he until he was informed of it, Rev 1:18. Indeed, the costume in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus in the days of his flesh, that it cannot be well supposed that he would at once recognize him as the same.
Clothed with a garment down to the foot - A robe reaching down to the feet, or to the ankles, yet so as to leave the feet themselves visible. The allusion here, doubtless, is to a long, loose, flowing robe, such as was worn by kings. Compare the notes on Isa 6:1.
And girt about the paps - About the breast. It was common, and is still, in the East, to wear a girdle to confine the robe, as well as to form a beautiful ornament. This was commonly worn about the middle of the person, or "the loins," but it would seem also that it was sometimes worn around the breast. See the notes on Mat 5:38-41.
With a golden girdle - Either wholly made of gold, or, more probably, richly ornamented with gold. This would naturally suggest the idea of one of rank, probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. He is not indeed represented with a crown and scepter here, and perhaps the leading idea is that of one of exalted rank, of unusual dignity, of one suited to inspire awe and respect. In other circumstances, in this book, this same Redeemer is represented as wearing a crown, and going forth to conquest. See Rev 19:12-16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: like: Rev 14:14; Eze 1:26-28; Dan 7:9, Dan 7:13, Dan 10:5, Dan 10:6, Dan 10:16; Phi 2:7, Phi 2:8; Heb 2:14-17; Heb 4:15
clothed: Dan 10:5
and girt: Rev 15:6; Exo 28:6-8, Exo 39:5; Lev 8:7; Isa 11:5
John Gill
1:13 And in the midst of the seven candlesticks one like unto the son of man,.... By whom is meant not an angel, for he speaks of himself as a divine Person, as the Alpha and Omega, the first and the last, phrases not applicable to any created beings; and of himself also as having been dead, which angels are not capable of, and of living again, and of living for evermore, and having power over death and the grave, which no creature has; yea, he calls himself expressly the Son of God, Rev_ 1:11; so that Christ is manifestly designed, who, as a divine Person, appeared in a form like that individual human nature which was at his Father's right hand; for that human nature of his, or he as the son of man, was not in the midst of these candlesticks, or churches, but he the Son of God was in a form like to his human nature in heaven; so before his incarnation, he is said to be like unto the son of man, in Dan 7:13; to which there is a reference here, and not only in this, but in some other parts of the description; so after his ascension, he in a visionary way appears, not in that real human nature he assumed, but in a form like unto it, that being in heaven; but when he was here on earth he is called the son of man, and not like to one; though even such a phrase may express the truth and reality of his humanity, for who more like to the son of man than he who is so? see Jn 1:14; now Christ was seen by John in the midst of the candlesticks or churches, and among whom he walked, as in Rev_ 2:1; which is expressive of his presence in his churches, and which he has promised unto the end of the world; and of the gracious visits he makes them, and the sweet communion and conversation he indulges them with, to their joy and comfort; as well as the walks he takes among them for his own delight and pleasure; and where he is, abides and takes his turns, particularly as a priest, in which form he now appeared, as the antitype of Aaron the high priest, to him the lamps or candles in the candlesticks, to cause them to burn more brightly and clearly:
clothed with a garment down to the foot; which some understand of the righteousness of Christ; this is called a garment, a wedding garment, the best or first robe, the robe of righteousness; and is fitly compared to one, it being unto, and upon believers, put upon them, and which covers their persons, keeps them warm and comfortable, and beautifies and adorns them; and is a very beautiful, pure, and spotless robe; and reaches to the feet, covers all the members of Christ's mystical body, the meanest and lowest, as well as the more excellent; the weakest believer as well, and as much, as the strongest: but not Christ mystical, but personal, is here represented; others therefore think that this long garment is a sign of gravity and wisdom, it being usual for men of power and authority, and learning, as the Jewish sanhedrim, Scribes and Pharisees, to wear long garments; but it seems rather to design a priestly robe; the robe of the ephod wore by the high priest is called by this name in the Septuagint version of Ex 28:4; and so it is by Josephus (i), who speaking of the hyacinthine tunic, or robe of blue, says, this is "a garment down to the foot", which in our language is called "Meeir"; rather it should be "Meil", which is its Hebrew name; and so this robe is expressed by the same word here, used by Philo the Jew (k), and by Jerom (l); so Maimonides (m) says, the length of his garment was to the top of his heel: and in the habit of a priest did Christ now appear; and so he is described in his priestly office, in the midst of his churches, having made atonement for their sins by the sacrifice of himself; and now as their high priest had entered into the holiest of all with his own blood and righteousness; bore their names on his breastplate, appeared in the presence of God on their account, and ever lived to make intercession for them:
and girt about the paps with a golden girdle; as the high priest was with the girdle of the ephod, which was made of gold, of blue, purple, scarlet, and fine twined linen, Ex 28:8; and with which the priests were girt about the paps, or breast, as Christ is here described: it is said of the priests in Ezek 44:18, "they shall not gird themselves with anything that causeth sweat"; which some render "in sweating places": and so some Jewish writers interpret it, which will serve to illustrate the present place,
"says R. Abai (n), (upon citing Ezek 44:18) they do not gird themselves in the place in which they sweat; according to the tradition, when they gird themselves they do not gird neither below their loins, nor above their arm holes, but over against their arm holes;
the gloss says, upon their ribs, against their arm pit, that is, about their breast, or paps; and which is still more plainly expressed by the Targum on the above place, which paraphrases it thus,
"they shall not gird about their loins, but they shall gird , "about their heart".
So Josephus (o) says, the high priest's garment was girt about the breast, a little below the arm holes. Christ's girdle, as a King, is the girdle of faithfulness and righteousness, which is about his loins; and his girdle, as a prophet, is the girdle of truth; but, as a priest, it is the girdle of love; it is that which has constrained him to put himself in the room and stead of his people, to assume their nature, give himself a sacrifice for them, and intercede on their behalf: this is like a girdle, round from everlasting to everlasting; is said to be "golden", because of the excellency, purity, glory, and duration of it; and because it is very strong, affectionate, and hearty, it is hid to be a girdle about the paps, near where is the heart, the seat of love; and this may also denote the power, strength, and readiness of Christ to assist and help his churches in every time of need,
(i) Antiqu. l. 3. c. 7. sect. 4. (k) De Vita Mosis, l. 3. p. 671. (l) Ad Fabiolam. fol. 19. H. (m) Cele Hamikash, c. 8. sect. 17. (n) T. Bab. Zebachim, fol. 18. 2. & 19. 1. Yalkut Simeoni, par. 2. fol. 74. 2. Vid. Jarchi & Kimchi in Ezek. xliv. 18. (o) Antiqu. l. 3. c. 7. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
1:13 His glorified form as man could be recognized by John, who had seen it at the Transfiguration.
in the midst--implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Rev_ 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.
seven--omitted in two of the oldest manuscripts, but supported by one.
Son of man--The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man.
down to the foot--a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare Ex 28:2, Ex 28:4, Ex 28:31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Lev 16:4, Lev 16:23-24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Is 4:2, Margin). The angels are attired somewhat like their Lord (Rev_ 15:6). The ordinary girding for one actively engaged, was at the loins; but JOSEPHUS [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.
1:141:14: եւ գլուխ նորա եւ հերքն իբրեւ զասր սպիտակ՝ եւ որպէս զձիւն. եւ աչք նորա որպէս բոց հրոյ[5096]. [5096] Ոմանք. Եւ հեր որպէս զասր... իբրեւ զբոց հրոյ։ Յօրինակին. Եւ որպէս զձեւն։
14 եւ նրա գլուխն ու մազերն էին ինչպէս սպիտակ բուրդ եւ ինչպէս ձիւն. եւ նրա աչքերը՝ ինչպէս կրակի բոց.
14 Իր գլուխը եւ մազերը բուրդի ու ձիւնի պէս ճերմակ էին եւ իր աչքերը՝ կրակի բոցի պէս։
եւ գլուխ նորա եւ հերքն իբրեւ զասր սպիտակ եւ որպէս զձիւն. եւ աչք նորա որպէս բոց հրոյ:

1:14: եւ գլուխ նորա եւ հերքն իբրեւ զասր սպիտակ՝ եւ որպէս զձիւն. եւ աչք նորա որպէս բոց հրոյ[5096].
[5096] Ոմանք. Եւ հեր որպէս զասր... իբրեւ զբոց հրոյ։ Յօրինակին. Եւ որպէս զձեւն։
14 եւ նրա գլուխն ու մազերն էին ինչպէս սպիտակ բուրդ եւ ինչպէս ձիւն. եւ նրա աչքերը՝ ինչպէս կրակի բոց.
14 Իր գլուխը եւ մազերը բուրդի ու ձիւնի պէս ճերմակ էին եւ իր աչքերը՝ կրակի բոցի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: глава Его и волосы белы, как белая волна, как снег; и очи Его, как пламень огненный;
1:14  ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκόν, ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός,
1:14. ἡ ( the-one ) δὲ (moreover) κεφαλὴ ( a-head ) αὐτοῦ ( of-it ) καὶ (and) αἱ ( the-ones ) τρίχες ( hairs ) λευκαὶ ( white ) ὡς ( as ) ἔριον ( a-wool ) λευκόν, (white) ὡς ( as ) χιών , ( a-snow ," καὶ ( and ) οἱ ( the-ones ) ὀφθαλμοὶ ( eyes ) αὐτοῦ ( of-it ) ὡς ( as ) φλὸξ (a-blaze) πυρός , ( of-a-fire ,"
1:14. caput autem eius et capilli erant candidi tamquam lana alba tamquam nix et oculi eius velut flamma ignisAnd his head and his hairs were white as white wool and as snow. And his eyes were as a flame of fire:
14. And his head and his hair were white as white wool, as snow; and his eyes were as a flame of fire;
His head and [his] hairs [were] white like wool, as white as snow; and his eyes [were] as a flame of fire:

14: глава Его и волосы белы, как белая волна, как снег; и очи Его, как пламень огненный;
1:14  ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκόν, ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός,
1:14. caput autem eius et capilli erant candidi tamquam lana alba tamquam nix et oculi eius velut flamma ignis
And his head and his hairs were white as white wool and as snow. And his eyes were as a flame of fire:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Следующие 14-16: стихи сообщают другие особенности внешнего вида Христа. Он предстал как восседающий одесную Отца. Волосы на голове Его были как бела шерсть и бел снег. Белизна говорит о предвечном рождении Его как Сына Божия и о Его Божественном всеведении (Дан VII:9). Сообразно с этим Иоанн заметил и перемену во взоре Иисуса Христа. - Огненный блеск очей Спасителя есть указание на Его свойство как всемогущего, всеведущего и правосудного Судии. Ноги явившегося Господа показались тайнозрителю издающими такой блеск, какой происходит от расплавленного халколивана (ливанская медь). Таким видом и свойством ног Иисуса Христа пред Иоанном выяснялась благоуспешность евангельской проповеди через Христовых апостолов, для которой нужны ноги как бы из твердой меди, нужно рвение столь же горячее, как горяча расплавленная медь. Голос звучал особенною силою и имел целью силою своего звука придать более торжественности откровению и сообщить ему большую степень впечатления. - Что такое звезды в руках Господа, объясняет в 20: ст. Сам Иисус Христос; что же касается меча, выходящего из уст Его, то, очевидно, он есть то самое откровение, которое намерен сообщить Иисус Христос через св. Иоанна в Апокалипсисе. В видении лицо (вид) Иисуса Христа изображается подобным солнцу - указание на теплоту и свет Божия слова.
Adam Clarke: Commentary on the Bible - 1831
1:14: His head and his hairs were white like wool - This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendor of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendor around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth.
His eyes were as a flame of fire - To denote his omniscience, and the all-penetrating nature of the Divine knowledge.
Albert Barnes: Notes on the Bible - 1834
1:14: His head and his hairs were white like wool, as white as snow - Exceedingly or perfectly white - the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow - the purest white of which the mind conceives. The comparison with wool and snow to denote anything especially white is not uncommon. See Isa 1:18. Prof. Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and vigor, but that it means radiant, bright, resplendent - similar to what occurred on the transfiguration of the Saviour, Mat 17:2. But to this it may be replied:
(a) That this would not accord well with that with which his hair is compared - snow and wool, particularly the latter.
(b) The usual meaning of the word is more obvious here, and not at all inappropriate.
The representation was suited to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus, in the vision that appeared to Daniel Dan 7:9, it is said of him who is there called the "Ancient of Days," that "his garment was white as snow, and the hair of his head like the pure wool." It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, anymore than we are to suppose that God appears always in the form in which he was manifested to Isaiah Isa 6:1, to Daniel Dan 7:9, or to Moses and Aaron, Nadab and Abihu in the mount, Exo 24:10-11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory.
And his eyes were as a flame of fire - Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of people. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Dan 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were "as lamps of fire." Numerous instances of this comparison from the Greek and Latin Classics may be seen in Wetstein, in loco.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: and his hairs: Dan 7:9; Mat 28:3
and his eyes: Rev 2:18, Rev 19:12; Dan 10:6
John Gill
1:14 His head and his hairs were white like wool, as white as snow,.... In allusion to the white head and hairs of old men, said to be hoary, or like the hoar frost, and compared to an almond tree in bloom, Eccles 12:5; and here to wool and snow for whiteness; see Ezek 27:18; and according to the Jews (p), , "white wool", is the wool of a lamb just born, about which a cloth is bound, that it may not be defiled; now these metaphors are expressive of the antiquity of Christ, who is the everlasting Father, and whose goings forth were of old, even from everlasting; and of his senile gravity and prudence, for with the Ancient is wisdom; he is the wisdom of God, in whom all the treasures of wisdom and knowledge are hid; and also of his glory and majesty, being the brightness of his Father's glory; and likewise of his true and proper deity, since this description is the same with that of the Ancient of days in Dan 7:9; for by his head is not here meant either God the Father, who is sometimes called the head of Christ, 1Cor 11:3, nor his divine nature, which is the chief and principal in him, nor his headship over the church; nor do his hairs intend his elect, which grow upon him, and are nourished by him, and are so called for their number, weakness, and purity:
and his eyes were as a flame of fire: see Dan 10:6; which may design the omniscience of Christ, which reaches to all persons, and things, and is very searching and penetrating, and discovers and brings to light things the most dark and obscure; and also Christ's eyes of love upon his own people, which have both heat and light; Christ's love never waxes cold, and, being shed abroad in the hearts of his people, warms theirs; and in the light of his gracious countenance do they see light; and his love, like flames of fire, melts their souls into a true and genuine repentance for sin: or else, rather his eyes of wrath and vengeance, as set upon his enemies, are here meant: which will be fierce and furious, bring swift and sudden destruction on them, before which there is no standing, and from which there is no fleeing. It is said of Augustus Caesar, that he had fiery eyes (q),
(p) T. Bab. Sabbat, fol. 54. 1. Maimon. & Bartenora in Misn. Sabbat, c. 5. sect. 2. (q) Servius in Virgil. Aeneid. l. 8. p. 13. 55.
John Wesley
1:14 His head and his hair - That is, the hair of his head, not his whole head. Were white as white wool - Like the Ancient of Days, represented in Daniel's vision, Dan 7:9. Wool is commonly supposed to be an emblem of eternity. As snow - Betokening his spotless purity. And his eyes as a flame of fire - Piercing through all things; a token of his omniscience.
Robert Jamieson, A. R. Fausset and David Brown
1:14 --Greek, "But," or "And."
like wool--Greek, "like white wool." The color is the point of comparison; signifying purity and glory. (So in Is 1:18). Not age, for hoary hairs are the sign of decay.
eyes . . . as . . . flame--all-searching and penetrating like fire: at the same time, also, implying consuming indignation against sin, especially at His coming "in flaming fire, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by Rev_ 19:11-12.
1:151:15: եւ ոտք նորա նմանեալ պղնձոյ ծխելւոյ ՚ի մէջ հնոցի հրաշէ՛կ. եւ ձայն նորա իբրեւ զձայն ջուրց բազմաց[5097]: [5097] Ոմանք. Նորա նման պղնձի ծխելոյ։
15 եւ նրա ոտքերը՝ նման հնոցի մէջ ծխացող հրաշէկ պղնձի. եւ նրա ձայնը՝ ինչպէս առատահոս ջրերի ձայն:
15 Իր ոտքերը՝ ոսկեպղինձի նման, որպէս թէ հնոցի մէջ կրակ դարձած ու իր ձայնը՝ շատ ջուրերու ձայնի պէս
եւ ոտք նորա նմանեալ պղնձոյ ծխելոյ ի մէջ հնոցի հրաշէկ. եւ ձայն նորա իբրեւ զձայն ջուրց բազմաց:

1:15: եւ ոտք նորա նմանեալ պղնձոյ ծխելւոյ ՚ի մէջ հնոցի հրաշէ՛կ. եւ ձայն նորա իբրեւ զձայն ջուրց բազմաց[5097]:
[5097] Ոմանք. Նորա նման պղնձի ծխելոյ։
15 եւ նրա ոտքերը՝ նման հնոցի մէջ ծխացող հրաշէկ պղնձի. եւ նրա ձայնը՝ ինչպէս առատահոս ջրերի ձայն:
15 Իր ոտքերը՝ ոսկեպղինձի նման, որպէս թէ հնոցի մէջ կրակ դարձած ու իր ձայնը՝ շատ ջուրերու ձայնի պէս
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: и ноги Его подобны халколивану, как раскаленные в печи, и голос Его, как шум вод многих.
1:15  καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης, καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν,
1:15. καὶ ( and ) οἱ ( the-ones ) πόδες ( feet ) αὐτοῦ ( of-it ) ὅμοιοι ( along-belonged ) χαλκολιβάνῳ , ( unto-a-Lebanese-copper ) ὡς (as) ἐν (in) καμίνῳ (unto-a-furnace) πεπυρωμένης, (of-having-had-come-to-be-en-fired," καὶ ( and ) ἡ ( the-one ) φωνὴ ( a-sound ) αὐτοῦ ( of-it ) ὡς ( as ) φωνὴ ( a-sound ) ὑδάτων ( of-waters ) πολλῶν , ( of-much ,"
1:15. et pedes eius similes orichalco sicut in camino ardenti et vox illius tamquam vox aquarum multarumAnd his feet like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.
15. and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters.
And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters:

15: и ноги Его подобны халколивану, как раскаленные в печи, и голос Его, как шум вод многих.
1:15  καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης, καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν,
1:15. et pedes eius similes orichalco sicut in camino ardenti et vox illius tamquam vox aquarum multarum
And his feet like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
1:15: His feet like unto fine brass - An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds.
The original word, χαλκολιβανον, means the famous aurichalcum, or factitious metal, which, according to Suidas, was ειδος ηλεκτρου, τιμιωτερον χρυσου, "a kind of amber, more precious than gold." It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation.
His voice as the sound of many waters - The same description we find in Eze 43:2 : The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory.
Albert Barnes: Notes on the Bible - 1834
1:15: And his feet like unto fine brass - Compare Dan 10:6, "And his arms and his feet like in color to polished brass." See also Eze 1:7, "and they" (the feet of the living creatures) "sparkled like the color of burnished brass." The word used here - χαλκολιβάνω chalkolibanō - occurs in the New Testament only here and in Rev 2:18. It is not found in the Septuagint. The word properly means "white brass" (probably compounded of χαλκός chalkos, brass, and λίβανος libanos, whiteness, from the Hebrew לבן laban, white). Others regard it as from χαλκός chalkos, brass, and λιπαρόν liparon, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The color varies much according to the different proportions of the various ingredients. The Vulgate here renders the word "aurichalcum," a mixture of gold and of brass - perhaps the same as the ἠλεκτρον ē lektron - the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part silver, and distinguished for its brilliancy. See Robinson, Lexicon, and Wetstein, in loco. The kind of metal here referred to, however, would seem to be some compound of brass - of a whitish and brilliant color. The exact proportion of the ingredients in the metal here referred to cannot now be determined.
As if they burned in a furnace - That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Anyone who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented.
And his voice as the sound of many waters - As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze 43:2, "And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory." So Rev 14:2; Rev 19:6. Compare Eze 1:24; Dan 10:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: his feet: Rev 2:18; Eze 1:7, Eze 40:3; Dan 10:6
his voice: Rev 14:2, Rev 19:6; Psa 93:4; Isa 17:13; Eze 43:2
John Gill
1:15 And his feet like unto fine brass, as if they burned in a furnace,.... By which is meant, not his human nature in a suffering state; or his people, the meaner and lower parts of his mystical body, in a like state; or his apostles and ministers, who are supporters of his church, and run to and fro with spiritual knowledge, for which, though they suffer much, are permanent and glorious; but either the power of Christ in bearing up and supporting his people, in the care and government and defence of them; or his ways, works, and walks in his churches, and all his providential administrations towards them, which are holy, just, and righteous, and will be manifest; or his wrath and vengeance in treading down and trampling upon his enemies:
and his voice as the sound of many waters; meaning his Gospel, as preached by his apostles and ministers, which was heard far and near; see Rom 10:18; and which made a great noise in the world; or his voice of vengeance on his enemies, which will be very terrible and irresistible.
John Wesley
1:15 And his feet like fine brass - Denoting his stability and strength. As if they burned in a furnace - As if having been melted and refined, they were still red hot. And his voice - To the comfort of his friends, and the terror of his enemies. As the voice of many waters - Roaring aloud, and bearing down all before them.
Robert Jamieson, A. R. Fausset and David Brown
1:15 fine brass--Greek, "chalcolibanus," derived by some from two Greek words, "brass" and "frankincense"; derived by BOCHART from Greek, "chalcos," "brass," and Hebrew, "libbeen," "to whiten"; hence, "brass," which in the furnace has reached a white heat. Thus it answers to "burnished (flashing, or glowing) brass," Ezek 1:7; Rev_ 10:1, "His feet as pillars of fire." Translate, "Glowing brass, as if they had been made fiery (red-hot) in a furnace." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here.
voice as . . . many waters-- (Ezek 43:2); in Dan 10:6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, Rev_ 14:2; Rev_ 19:6; Ezek 1:24, the cherubim, or redeemed creation. His voice, however, is here regarded in its terribleness to His foes. Contrast Song 2:8; Song 5:2, with which compare Rev_ 3:20.
1:161:16: Եւ ունէր յաջոյ ձեռինն իւրում աստեղս եւթն, եւ ՚ի բերանոյ նորա ելանէր սո՛ւր երկբերանեա՛ն. եւ երեսք նորա իբրեւ զարեգակն ճառագայթեա՛լ երեւէին[5098]: [5098] Ոմանք. Եւ ունէր յաջ իւր աստեղս եւթն, եւ ՚ի բերանոյ նորա սուր երկսայրի սրեալ ելանէր, եւ երեսք նորա... երեւէր։
16 Եւ իր աջ ձեռքում ունէր եօթը աստղեր. նրա բերանից ելնում էր սրած երկսայրի սուր, եւ նրա երեսը փայլում էր ինչպէս ճառագայթող արեգակը:
16 Եւ իր աջ ձեռքին մէջ եօթը աստղ ունէր ու իր բերնէն սրած երկբերան սուր մը կ’ելլէր եւ իր երեսը արեւու պէս էր՝ որ իր զօրութիւնովը կը փայլի։
Եւ ունէր յաջոյ ձեռինն իւրում աստեղս եւթն, եւ ի բերանոյ նորա սուր երկսայրի սրեալ ելանէր, եւ երեսք նորա իբրեւ [15]զարեգակն ճառագայթեալ երեւէին:

1:16: Եւ ունէր յաջոյ ձեռինն իւրում աստեղս եւթն, եւ ՚ի բերանոյ նորա ելանէր սո՛ւր երկբերանեա՛ն. եւ երեսք նորա իբրեւ զարեգակն ճառագայթեա՛լ երեւէին[5098]:
[5098] Ոմանք. Եւ ունէր յաջ իւր աստեղս եւթն, եւ ՚ի բերանոյ նորա սուր երկսայրի սրեալ ելանէր, եւ երեսք նորա... երեւէր։
16 Եւ իր աջ ձեռքում ունէր եօթը աստղեր. նրա բերանից ելնում էր սրած երկսայրի սուր, եւ նրա երեսը փայլում էր ինչպէս ճառագայթող արեգակը:
16 Եւ իր աջ ձեռքին մէջ եօթը աստղ ունէր ու իր բերնէն սրած երկբերան սուր մը կ’ելլէր եւ իր երեսը արեւու պէս էր՝ որ իր զօրութիւնովը կը փայլի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Он держал в деснице Своей семь звезд, и из уст Его выходил острый с обеих сторон меч; и лице Его, как солнце, сияющее в силе своей.
1:16  καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ.
1:16. καὶ (and) ἔχων (holding) ἐν (in) τῇ (unto-the-one) δεξιᾷ (unto-right-belonged) χειρὶ (unto-a-hand) αὐτοῦ (of-it) ἀστέρας (to-stars) ἑπτά, (to-seven,"καὶ (and) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ (of-it) ῥομφαία (a-sword) δίστομος (double-mouthed) ὀξεῖα (sharp) ἐκπορευομένη , ( traversing-out-of ,"καὶ (and) ἡ (the-one) ὄψις (a-beholding) αὐτοῦ (of-it) ὡς (as) ὁ (the-one) ἥλιος (a-sun) φαίνει (it-manifesteth) ἐν ( in ) τῇ ( unto-the-one ) δυνάμει ( unto-an-ability ) αὐτοῦ . ( of-it )
1:16. et habebat in dextera sua stellas septem et de ore eius gladius utraque parte acutus exiebat et facies eius sicut sol lucet in virtute suaAnd he had in his right hand seven stars. And from his mouth came out a sharp two-edged sword. And his face was as the sun shineth in his power.
16. And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword: and his countenance was as the sun shineth in his strength.
And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance [was] as the sun shineth in his strength:

16: Он держал в деснице Своей семь звезд, и из уст Его выходил острый с обеих сторон меч; и лице Его, как солнце, сияющее в силе своей.
1:16  καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ.
1:16. et habebat in dextera sua stellas septem et de ore eius gladius utraque parte acutus exiebat et facies eius sicut sol lucet in virtute sua
And he had in his right hand seven stars. And from his mouth came out a sharp two-edged sword. And his face was as the sun shineth in his power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
1:16: In his right hand seven stars - The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below.
Out of his mouth went a sharp two-edged sword - This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God's judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, Heb 4:12 : The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, etc. And the word of God is termed the sword of the Spirit, Eph 6:17.
And his countenance was as the sun shineth in his strength - His face was like the disk of the sun in the brightest summer's day, when there were no clouds to abate the splendor of his rays. A similar form of expression is found in Jdg 5:31 : Let them that love him be as the sun when he Goeth Forth in His Might. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: "When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels; and their stature, like the cedars of Lebanon: - וגלגלי עיניהם דומים לגלגלי חמה vegalgilley eyneyhem domim legalgilley chammah, and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees; וזיו פניהם כזיו חמה veziv peneyhem keziv chammah, and the Splendor of Their Faces was as the Splendor of the Sun."
Albert Barnes: Notes on the Bible - 1834
1:16: And he had in his right hand seven stars - Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers (see the notes at Rev 1:13), they were so arranged as to represent the relative position of the seven churches.
And out of his mouth went a sharp two-edged sword - On the form of the ancient two-edged sword, see the notes on Eph 6:17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here - that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa 49:2, it is said of the same personage, "And he hath made my mouth like a sharp sword." See the notes on that verse. So in Heb 4:12, "The Word of God is quick and powerful, sharper than any two-edged sword," etc. So it is said of Pericles by Aristophanes:
"His powerful speech.
Pierced the hearer's soul, and left behind.
Deep in his bosom its keen point infixt."
A similar figure often occurs in Arabic poetry. "As arrows his words enter into the heart." See Gesenius, Commentary zu, Isa 49:2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not perhaps necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this - either of a sword or of the breath proceeding from his mouth appearing to take this form, as Prof. Stuart supposes. It may be wholly a figurative representation, as Heinrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words.
And his countenance - His face. There had been before particular descriptions of some parts of his face - as of his eyes - but this is a representation of his whole aspect; of the general splendor and brightness of his countenance.
Was as the sun shineth in his strength - In his full splendor when unobscured by clouds; where his rays are in no way intercepted. Compare Jdg 5:31; "But let them that love him (the Lord) be as the sun when he goeth forth in his might"; Sa2 23:4, "And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds"; Psa 19:5, "Which (the sun) is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." There could be no more striking description of the majesty and glory of the countenance than to compare it with the overpowering splendor of the sun. This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and to prepare the way for the authoritative nature of the communications which he was to make. It is obvious that this appearance must have been assumed.
The representation is not that of the Redeemer as he rose from the dead - a middle-aged man; nor is it clear that it was the same as on the mount of transfiguration - where, for anything that appears, he retained his usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest - for all the special habiliments of a Jewish priest are missing in this description. The appearance assumed is, evidently, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel - what was a suitable manifestation of a divine being - of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge people we have no certain information. We are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: he had: Rev 1:20, Rev 2:1, Rev 3:1, Rev 12:1; Job 38:7; Dan 8:10, Dan 12:3
out: Rev 2:12, Rev 2:16, Rev 19:15, Rev 19:21; Isa 11:4, Isa 49:2; Eph 6:17; Heb 4:12
and his: Rev 10:1; Isa 24:23, Isa 60:19, Isa 60:20; Mal 4:2; Act 26:13
John Gill
1:16 And he had in his right hand seven stars,.... The angels or pastors of the seven churches, Rev_ 1:20. The ministers of the Gospel are compared to stars, because of their efficient cause, God, who has made them, and fixed them in their proper place, and for his glory; and because of the matter of them, being the same with the heavens, so ministers are of the same nature with the churches; and because of their form, light, which they receive from the sun, so preachers of the Gospel receive their light from Christ; and because of their multitude and variety, so the ministers of the Gospel are many, and their gifts different; and chiefly for their usefulness, to give light to others, to direct to Christ, and point out the way of salvation, and to rule over the churches: nor was it unusual with the Jews to compare good men to stars, and to the seven stars. The Targumist (r) says, the seven lamps in the candlestick answer to the seven stars to which the righteous are like. These are led and held in Christ's right hand; which shows that they are dear unto him, and highly valued by him; that they are his, in his possession, at his dispose, whom he uses as his instruments to do his work; and whom he upholds and sustains, that they shall not sink under their burdens; and whom he preserves from failing, and so holds them that they shall stand fast in the faith, and not be carried away with the error of the wicked:
and out of his mouth went a sharp twoedged sword; which designs the word of God; see Eph 6:17; This comes out of the mouth of Christ, it is the word of God, and not of man; and is a sharp sword, contains sharp reproofs for sin, severe threatenings against it, and gives cutting convictions of it, and is a twoedged one; and by its two edges may be meant law and Gospel; the law lays open the sins of men, fills with grief and anguish for them, yea, not only wounds, but kills; and the Gospel cuts down the best in man, his wisdom, holiness, righteousness, and carnal privileges, in which he trusts; and the worst in man, teaching him to deny ungodliness and worldly lusts: or the word of God may be so called, because it is a means both of saving and of destroying; it is the savour of life unto life to some, and the savour of death unto death to others; and is both an offensive and defensive weapon; it is for the defence of the saints, against Satan, false teachers, and every other enemy; and an offensive one to them, which cuts them down, and destroys them and their principles: or this may mean the judiciary sentence of Christ upon the wicked, which will be a fighting against them, and a smiting of the nations of the world; see Rev_ 2:16; which the Jews interpret of the law (s):
and his countenance was as the sun shineth in his strength; at noonday; such was the countenance of Christ at his transfiguration, Mt 17:2; and designs here the manifestation of himself in the glories of his person, and in the riches of his grace; who is the sun of righteousness that arises upon his people with light, heat, joy, and comfort; see the phrase in Judg 5:31, which the Jewish writers understand of the strength of the sun both in the summer solstice, and in the middle of the day, or at noon, at which time its heat is strongest, and it usually shines brightest; the design of the metaphor is to set forth the glory and majesty of Christ,
(r) Jonathan ben Uzziel in Exod. xl. 4. (s) Yalkut Simeoni, par. 2. fol. 95. 4. & 131. 1.
John Wesley
1:16 And he had in his right hand seven stars - In token of his favour and powerful protection. And out of his mouth went a sharp two - edged sword - Signifying his justice and righteous anger, continually pointed against his enemies as a sword; sharp, to stab; two - edged, to hew. And his countenance was as the sun shineth in his strength - Without any mist or cloud.
Robert Jamieson, A. R. Fausset and David Brown
1:16 he had--Greek, "having." John takes up the description from time to time, irrespective of the construction, with separate strokes of the pencil [ALFORD].
in . . . right hand seven stars-- (Rev_ 1:20; Rev_ 2:1; Rev_ 3:1). He holds them as a star-studded "crown of glory," or "royal diadem," in His hand: so Is 62:3. He is their Possessor and Upholder.
out of . . . mouth went--Greek, "going forth"; not wielded in the hand. His WORD is omnipotent in executing His will in punishing sinners. It is the sword of His Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded. Its two edges (back and front) may allude to its double efficacy, condemning some, converting others. TERTULLIAN [Epistle against Judaizers], takes them of the Old and the New Testaments. RICHARD OF ST. VICTOR, "the Old Testament cutting externally our carnal, the New Testament internally, our spiritual sins."
sword--Greek, "romphaia," the Thracian long and heavy broad sword: six times in Revelation, once only elsewhere in New Testament, namely, Lk 2:35.
sun . . . in his strength--in unclouded power. So shall the righteous shine, reflecting the image of the Sun of righteousness. TRENCH notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, Ã&brvbr;sthecial taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious reality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness.
1:171:17: Եւ իբրեւ տեսի զնա՝ անկա՛յ առ ոտս նորա իբրեւ զմեռեալ. եւ եդ ՚ի վերայ իմ զա՛ջ իւր՝ եւ ասէ ցիս. Մի՛ երկնչիր, ե՛ս եմ Առաջին, եւ ե՛ս եմ Յետին[5099]. [5099] Ոմանք. Նորա որպէս զմեռեալ... եւ ասէ. Մի՛ երկնչիր, ես եմ Սկիզբն՝ եւ ես եմ Վախճան։
17 Եւ երբ տեսայ նրան, ընկայ նրա ոտքերին ինչպէս մեռել. եւ իր աջը դրեց իմ վրայ ու ասաց ինձ. «Մի՛ վախեցիր, ես եմ Սկիզբը եւ Վախճանը,
17 Երբ տեսայ զանիկա, իր ոտքը ինկայ մեռելի պէս ու իր աջ ձեռքը իմ վրաս դրաւ ու ըսաւ ինծի. «Մի՛ վախնար. ես եմ Առաջինը ու Վերջինը։
Եւ իբրեւ տեսի զնա, անկայ առ ոտս նորա իբրեւ զմեռեալ. եւ եդ ի վերայ իմ զաջ իւր եւ ասէ ցիս. Մի՛ երկնչիր, ես եմ Սկիզբն, եւ ես եմ Վախճան:

1:17: Եւ իբրեւ տեսի զնա՝ անկա՛յ առ ոտս նորա իբրեւ զմեռեալ. եւ եդ ՚ի վերայ իմ զա՛ջ իւր՝ եւ ասէ ցիս. Մի՛ երկնչիր, ե՛ս եմ Առաջին, եւ ե՛ս եմ Յետին[5099].
[5099] Ոմանք. Նորա որպէս զմեռեալ... եւ ասէ. Մի՛ երկնչիր, ես եմ Սկիզբն՝ եւ ես եմ Վախճան։
17 Եւ երբ տեսայ նրան, ընկայ նրա ոտքերին ինչպէս մեռել. եւ իր աջը դրեց իմ վրայ ու ասաց ինձ. «Մի՛ վախեցիր, ես եմ Սկիզբը եւ Վախճանը,
17 Երբ տեսայ զանիկա, իր ոտքը ինկայ մեռելի պէս ու իր աջ ձեռքը իմ վրաս դրաւ ու ըսաւ ինծի. «Մի՛ վախնար. ես եմ Առաջինը ու Վերջինը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: И когда я увидел Его, то пал к ногам Его, как мертвый. И Он положил на меня десницу Свою и сказал мне: не бойся; Я есмь Первый и Последний,
1:17  καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός· καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ᾽ ἐμὲ λέγων, μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος,
1:17. Καὶ (And) ὅτε (which-also) εἶδον (I-had-seen) αὐτόν, (to-it,"ἔπεσα (I-had-fallen) πρὸς (toward) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) ὡς (as) νεκρός: (en-deaded) καὶ (and) ἔθηκεν (it-placed) τὴν (to-the-one) δεξιὰν (to-right-belonged) αὐτοῦ (of-it) ἐπ' (upon) ἐμὲ (to-ME) λέγων (forthing," Μὴ ( Lest ) φοβοῦ : ( thou-should-fearee-unto ," ἐγώ ( I ) εἰμι ( I-be ) ὁ ( the-one ) πρῶτος ( most-before ) καὶ ( and ) ὁ ( the-one ) ἔσχατος , ( most-bordered ,"
1:17. et cum vidissem eum cecidi ad pedes eius tamquam mortuus et posuit dexteram suam super me dicens noli timere ego sum primus et novissimusAnd when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the First and the Last,
17. And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last,
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

17: И когда я увидел Его, то пал к ногам Его, как мертвый. И Он положил на меня десницу Свою и сказал мне: не бойся; Я есмь Первый и Последний,
1:17  καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός· καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ᾽ ἐμὲ λέγων, μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος,
1:17. et cum vidissem eum cecidi ad pedes eius tamquam mortuus et posuit dexteram suam super me dicens noli timere ego sum primus et novissimus
And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the First and the Last,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20: Стихи 17-20: содержат в себе заключительные объяснения по поводу видения. Св. Иоанн, видя Господа, пал к Его ногам, обнаружив тем самым свое ничтожество и свой благоговейный страх пред явившимся, но услыхал успокоительные слова: "не бойся". Это значило: Я - твой всемогущий и вечный творец и премудрый промыслитель. Я вечен по Своему Божеству. Я испытал и общую всем людям участь смерти. Но Я воскрес Своею Божественною силою. Ради Своих добровольных страданий Я имею ключи ада и смерти, т.е. имею власть над тем и другим, ибо победил диавола. - Господом повелевается Иоанну записать все виденное, - записать 1) ту обстановку, среди которой он получил свой Апокалипсис (что видишь), 2) то, что он узнал о достоянии малоазийских церквей (что есть) и 3) то, что по Божьему откровению должно совершиться в будущем.
Adam Clarke: Commentary on the Bible - 1831
1:17: I fell at his feet as dead - The appearance of the glory of the Lord had then same effect upon Ezekiel, Eze 1:28 : and the appearance of Gabriel had the same effect on Daniel, Dan 8:17. The terrible splendor of such majesty was more than the apostle could bear, and he fell down deprived of his senses, but was soon enabled to behold the vision by a communication of strength from our Lord's right hand.
Albert Barnes: Notes on the Bible - 1834
1:17: And when I saw him, I fell at his feet as dead - As if I were dead; deprived of sense and consciousness. He was overwhelmed with the suddenness of the vision; he saw that this was a divine being; but he did not as yet know that it was the Saviour. It is not probable that in this vision he would immediately recognize any of the familiar features of the Lord Jesus as he had been accustomed to see him some sixty years before; and if he did, the effect would have been quite as overpowering as is here described. But the subsequent Revelations of this divine personage would rather seem to imply that John did not at once recognize him as the Lord Jesus. The effect here described is one that often occurred to those who had a vision of God. See Dan 8:18, "Now as he was speaking with me, I was in a deep sleep on my face toward the ground; but he touched me, and set me upright"; Dan 8:27, "And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king's business." Compare Exo 33:20; Isa 6:5; Eze 1:28; Eze 43:3; Dan 10:7-9, Dan 10:17.
And he laid his right hand upon me - For the purpose of raising him up. Compare Dan 8:18, "He touched me and set me upright." We usually stretch out the right hand to raise up one who has fallen.
Saying unto me, Fear not - Compare Mat 14:27, "It is I; be not afraid." The fact that it was the Saviour, though he appeared in this form of overpowering majesty, was a reason why John should not be afraid. Why that was a reason, he immediately adds - that he was the first and the last; that though he had been dead he was now alive, and would continue ever to live, and that he had the keys of hell and of death. It is evident that John was overpowered with that awful emotion which the human mind must feel at the evidence of the presence of God. Thus, people feel when God seems to come near them by the impressive symbols of his majesty - as in the thunder, the earthquake, and the tempest. Compare Hab 3:16; Luk 9:34. Yet, amidst the most awful manifestations of divine power, the simple assurance that our Redeemer is near us is enough to allay our fears, and diffuse calmness through the soul.
I am the first and the last - See the notes at Rev 1:8. This is stated to be one of the reasons why he should not fear - that he was eternal: "I always live - have lived through all the past, and will live through all which is to come - and therefore I can accomplish all my promises, and execute all my purposes."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: I fell: Eze 1:28; Dan 8:18, Dan 10:8, Dan 10:9, Dan 10:17-19; Hab 3:16; Mat 17:2-6; Joh 13:23; Joh 21:20
And he: Dan 8:18, Dan 10:10
Fear not: Gen 15:1; Exo 14:13, Exo 20:20; Isa 41:10; Dan 10:12; Mat 28:4; Mar 16:5, Mar 16:6; Luk 24:37-39
I am: Rev 1:8, Rev 1:11, Rev 2:8, Rev 22:13; Isa 41:4, Isa 44:6, Isa 48:12
Geneva 1599
1:17 (10) And when I saw him, I fell at his feet as dead. (11) And he laid his right hand upon me, saying unto me, Fear not; (12) I am the first and the last:
(10) A religious fear, that goes before the calling of the saints, and their full confirmation to take on them the vocation of God.
(11) A divine confirmation of this calling, partly by sign, and partly by word of power.
(12) A most elegant description of this calling contained in three things, which are necessary to a just vocation: first the authority of him who calls, for he is the beginning and end of all things, in this verse, for he is eternal and omnipotent (Rev_ 1:8). Secondly the sum of his prophetic calling and revelation (Rev_ 1:9). Lastly a declaration of those persons to whom this prophecy is by the commandment of God directed in the description of it (Rev_ 1:20).
John Gill
1:17 And when I saw him,.... The glorious person here described, who was just behind him, and of whom he had a full view, being so near him:
I fell at his feet as dead; through consternation and fear, the sight was so amazing and terrible; the appearance of a divine person in any degree of majesty and glory, has had some considerable effect upon men, even upon the best of men; but John seems to be more affected with it than any, as the vision was the more grand and illustrious: Manoah was afraid he should die, but did not fall down as dead; Ezekiel fell upon his face, but had his senses; Daniel's comeliness turned into corruption, and he retained no strength, he fainted, and fell into a deep sleep; see Judg 13:22; but John fell down at once, as dead. This panic which good men were seized with, at any more than ordinary appearance of God, or apprehension of his presence, arose from a notion that present death ensues a sight of him; hence Jacob wonders, and is thankful, that he had seen God face to face, and yet his life was preserved, Gen 32:30; and such an effect as here, upon the body, any uncommon discovery of the divine Being has, partly through the weakness of human nature, which in its present circumstances is not able to bear the rays and glories of a divine person; hence the resurrection of the body in power, glory, and immortality, incorruption and spirituality, is necessary to the enjoyment of God and Christ in a state of bliss and happiness to all eternity; and partly through a consciousness of sin, which ever since the fall of Adam has occasioned fear and perturbation of mind, even in the best of saints, when they have had any sense of the divine Majesty being near, in an unusual form of glory:
and he laid his right hand upon me; even the same in which he had, and held the seven stars; and which showed what an affection he had for him, in what esteem he had him, what care he took of him, and what power he would exert in lifting up, strengthening, and supporting him; for he laid not his hand on him in wrath and angers, but in love; and in order to raise him up and revive his spirits, and remove his fears; hence the Ethiopic version renders it, "and he took hold on me with his right hand, and lifted me up"; as he does all who in a spiritual sense fall at his feet; it is always safe and comfortable falling there:
saying unto me, fear not; language which John had heard from him in the days of his flesh, and might therefore be chose now on purpose that he might the sooner know who he was and be comforted; see Mt 14:27.
I am the first and the last; a way of speaking used by God when he is about to comfort his people, and remove their fears; see Is 41:4; and is used by Christ for the same purpose here; and so is a proof of his true and proper deity, and is expressive of his eternity, and also of his dignity and excellency: he is the first and last in divine predestination, in the covenant of grace, in creation, in the business of salvation, and in his church, by whom, and for whom, are all things in it; he is the head of the body, the Son over his own house, and the firstborn among many brethren; and so the Alexandrian copy read, here, "the firstborn and the last". "the first", is a name of the Messiah with the Jews (t); See Gill on Rev_ 1:8.
(t) T. Bab. Pesachim, fol. 5. 1. Bereshit Rabba, sect. 63. fol. 55. 2. Vajikra Rabba, sect. 30. fol. 171. 2. & Tzeror Hammor, fol. 71. 4.
John Wesley
1:17 And I fell at his feet as dead - Human nature not being able to sustain so glorious an appearance. Thus was he prepared (like Daniel of old, whom he peculiarly resembles) for receiving so weighty a prophecy. A great sinking of nature usually precedes a large communication of heavenly things. St. John, before our Lord suffered, was so intimate with him, as to lean on his breast, to lie in his bosom. Yet now, near seventy years after, the aged apostle is by one glance struck to the ground. What a glory must this be! Ye sinners, be afraid cleanse your hands: purify your hearts. Ye saints, be humble, prepare: rejoice. But rejoice unto him with reverence: an increase of reverence towards this awful majesty can be no prejudice to your faith. Let all petulancy, with all vain curiosity, be far away, while you are thinking or reading of these things. And he laid his right hand upon me - The same wherein he held the seven stars. What did St. John then feel in himself? Saying, Fear not - His look terrifies, his speech strengthens. He does not call John by his name, (as the angels did Zechariah and others,) but speaks as his well known master. What follows is also spoken to strengthen and encourage him. I am - When in his state of humiliation he spoke of his glory, he frequently spoke in the third person, as Mt 26:64. But he now speaks of his own glory, without any veil, in plain and direct terms. The first and the last - That is, the one, eternal God, who is from everlasting to everlasting, Is 41:4.
Robert Jamieson, A. R. Fausset and David Brown
1:17 So fallen is man that God's manifestation of His glorious presence overwhelms him.
laid his right hand upon me--So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying, Be not afraid. The "touch" of His hand, as of old, imparted strength.
unto me--omitted in the oldest manuscripts.
the first . . . the last-- (Is 41:4; Is 44:6; Is 48:12). From eternity, and enduring to eternity: "the First by creation, the Last by retribution: the First, because before Me there was no God formed; the Last, because after Me there shall be no other: the First, because from Me are all things; the Last, because to Me all things return" [RICHARD OF ST. VICTOR].
1:181:18: եւ ես եմ կեանք՝ եւ ե՛ս նոյն որ մեռայ, եւ ե՛մ կենդանի. այժմ եւ միշտ եւ յաւիտեանս յաւիտենից. ամէն: Եւ ունիմ զփականս մահու եւ դժոխոց[5100]: [5100] Ոմանք. Եւ ես եմ որ մեռայն, եւ ահաւասիկ կենդանի եմ յաւիտեանս յաւիտենից, եւ ունիմ։
18 ես եմ կեանքը, ես եմ, որ մեռայ. եւ ահա՛ւասիկ կենդանի եմ յաւիտեանս յաւիտենից»: Ամէն: «Եւ ունեմ մահուան ու դժոխքի փականքները:
18 Ես կենդանի եմ ու ես ա՛ն եմ որ մեռայ եւ ահա կենդանի եմ յաւիտեանս յաւիտենից* եւ ես ունիմ մահուան ու դժոխքին բանալիները։
Եւ ես եմ [16]կեանք եւ ես եմ որ մեռայն. եւ աւասիկ կենդանի եմ յաւիտեանս յաւիտենից: [17]Ամէն: Եւ ունիմ զփականս մահու եւ դժոխոց:

1:18: եւ ես եմ կեանք՝ եւ ե՛ս նոյն որ մեռայ, եւ ե՛մ կենդանի. այժմ եւ միշտ եւ յաւիտեանս յաւիտենից. ամէն: Եւ ունիմ զփականս մահու եւ դժոխոց[5100]:
[5100] Ոմանք. Եւ ես եմ որ մեռայն, եւ ահաւասիկ կենդանի եմ յաւիտեանս յաւիտենից, եւ ունիմ։
18 ես եմ կեանքը, ես եմ, որ մեռայ. եւ ահա՛ւասիկ կենդանի եմ յաւիտեանս յաւիտենից»: Ամէն: «Եւ ունեմ մահուան ու դժոխքի փականքները:
18 Ես կենդանի եմ ու ես ա՛ն եմ որ մեռայ եւ ահա կենդանի եմ յաւիտեանս յաւիտենից* եւ ես ունիմ մահուան ու դժոխքին բանալիները։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: и живый; и был мертв, и се, жив во веки веков, аминь; и имею ключи ада и смерти.
1:18  καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου.
1:18. καὶ (and) ὁ (the-one) ζῶν,-- (lifing-unto) καὶ (and) ἐγενόμην ( I-had-became ) νεκρὸς (en-deaded,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ζῶν (lifing-unto) εἰμὶ (I-be) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων,-- (of-ages,"καὶ (and) ἔχω (I-hold) τὰς (to-the-ones) κλεῖς (to-latches) τοῦ (of-the-one) θανάτου (of-a-death) καὶ (and) τοῦ (of-the-one) ᾅδου. (of-a-hades)
1:18. et vivus et fui mortuus et ecce sum vivens in saecula saeculorum et habeo claves mortis et inferniAnd alive, and was dead. And behold I am living for ever and ever and have the keys of death and of hell.
18. and the Living one; and I was dead, and behold, I am alive for evermore, and I have the keys of death and of Hades.
I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death:

18: и живый; и был мертв, и се, жив во веки веков, аминь; и имею ключи ада и смерти.
1:18  καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου.
1:18. et vivus et fui mortuus et ecce sum vivens in saecula saeculorum et habeo claves mortis et inferni
And alive, and was dead. And behold I am living for ever and ever and have the keys of death and of hell.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: I am he that liveth, and was dead - I am Jesus the Savior, who, though the fountain of life, have died for mankind; and being raised from the dead I shall die no more, the great sacrifice being consummated. And have the keys of death and the grave, so that I can destroy the living and raise the dead. The key here signifies the power and authority over life, death, and the grave. This is also a rabbinical form of speech. In the Jerusalem Targum, on Gen 30:22, are these words: "There are four Keys in the hand of God which he never trusts to angel or seraph.
1. The key of the rain;
2. The key of provision;
3. The key of the grave; and
4. The key of the barren womb."
In Sanhedrin, fol. 113, 1, it is said: "When the son of the woman of Sarepta died, Elijah requested that to him might be given the key of the resurrection of the dead. They said to him, there are three Keys which are not given into the hand of the apostle, the key of life, the key of the rain, and the key of the resurrection of the dead." From these examples it is evident that we should understand ᾁδης, hades, here, not as hell, nor the place of separate spirits, but merely as the grave; and the key we find to be merely the emblem of power and authority. Christ can both save and destroy, can kill and make alive. Death is still under his dominion, and he can recall the dead whensoever he pleases. He is the resurrection and the life.
Albert Barnes: Notes on the Bible - 1834
1:18: I am he that liveth, and was dead - I was indeed once dead, but now I live, and shall continue to live foRev_er. This would at once identify him who thus appeared as the Lord Jesus Christ, for to no one else could this apply. He had been put to death; but he had risen from the grave. This also is given as a reason why John should not fear; and nothing would allay his fears more than this. He now saw that he was in the presence of that Saviour whom more than half a century before he had so tenderly loved when in the flesh, and whom, though now long absent, he had faithfully served, and for whose cause he was now in this lonely island. His faith in his resurrection had not been a delusion; he saw the very Redeemer before him who had once been laid in the tomb.
Behold, I am alive foRev_ermore - I am to live foRev_er. Death is no more to cut me down, and I am never again to slumber in the grave. As he was always to live, he could accomplish all his promises, and fulfil all his purposes. The Saviour is never to die again. He can, therefore, always sustain us in our troubles; he can be with us in our death. Whoever of our friends die, he will not die; when we die, he will still be on the throne.
Amen - A word here of strong affirmation - as if he had said, it is "truly," or "certainly so." See the notes on Rev 1:7. This expression is one that the Saviour often used when he wished to give emphasis, or to express anything strongly. Compare Joh 3:3; Joh 5:25.
And have the keys of hell and of death - The word rendered "hell" - ᾅδης Hadē s, "Hades" - refers properly to the underworld; the abode of departed spirits; the region of the dead. This was represented as dull and gloomy; as enclosed with walls; as entered through gates which were fastened with bolts and bars. For a description of the views which pRev_ailed among the ancients on the subject, see the Luk 16:23 note, and Job 10:21-22 notes. To hold the key of this, was to hold the power over the invisible world. It was the more appropriate that the Saviour should represent himself as having this authority, as he had himself been raised from the dead by his own power (compare Joh 10:18), thus showing that the dominion over this dark world was entrusted to him.
And of death - A personification. Death reigns in that world. But to his wide-extended realms the Saviour holds the key, and can have access to his empire when he pleases, releasing all whom he chooses, and confining there still such as he shall please. It is probably in part from such hints as these that Milton drew his sublime description of the gates of hell in the "Paradise Lost." As Christ always lives; as he always retains this power over the regions of the dead, and the whole world of spirits, it may be further remarked that we have nothing to dread if we put our trust in him. We need not fear to enter a world which he has entered, and from which he has emerged, achieving a glorious triumph; we need not fear what the dread king that reigns there can do to us, for his power extends not beyond the permission of the Saviour, and in his own time that Saviour will call us forth to life, to die no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: that liveth: Job 19:25; Psa 18:46; Joh 14:19; Rom 6:9; Co2 13:4; Gal 2:20; Col 3:3; Heb 7:25
was: Rom 14:8, Rom 14:9; Co2 5:14, Co2 5:15; Heb 1:3, Heb 12:2
I am alive: Rev 4:9, Rev 5:14; Heb 7:16, Heb 7:25
the keys: Rev 3:7, Rev 9:1, Rev 20:1, Rev 20:2, Rev 20:14; Psa 68:20; Isa 22:22; Mat 16:19
John Gill
1:18 I am he that liveth,.... As the eternal God, who has life in himself, originally, essentially, and inderivatively, and is the fountain and author of life to others; and who ever lived as the Mediator and Redeemer, and still does, and ever will, yea, even when he was dead as man:
and was dead; he died the death of the cross, for the sins of his people, in due time, and but once; and it was but a short time he was held under the power of death, and will never die any more:
and behold I am alive for evermore, Amen; he was always alive as God, or he was always the living God, and ever will be; and he is now alive as man, and will for ever continue so; and he is alive to God, he lives by him, with him, and to his glory; and he is alive to the benefit and advantage of his redeemed ones, for whom he died; he ever lives to make intercession for them; he rose again from the dead for their justification; their being quickened together with him, and their being begotten again to a lively hope, are owing to his being alive; and as their reconciliation is by his death, so their salvation, or the application of it to them, is by his interceding life; and his resurrection is the cause of theirs: this is very fitly said to John, who was fallen as dead at the feet of Christ, and might be to animate him against the fears of death, or whatever he was to meet with on account of Christ; as well as to make himself known unto him, who had before known him, living, dying, and risen again. The word "Amen" is left out in the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions; but is in others, and is rightly retained, either as an asseveration of Christ to the truth of what is before said, or as an assent of John's unto it, who was a proper witness both of the death and resurrection of Christ:
and have the keys of hell and death; or "of death and hell"; as the words are transposed in the Alexandrian copy and Complutensian edition, in the Vulgate Latin and in all the Oriental versions, agreeably to Rev_ 6:8, by which phrase is expressed the power of Christ over both: his power over death is seen in taking away persons by death when he pleases, the instances of Ananias and Sapphira are proofs of this; and in delivering persons from death when near it, as the centurion's servant, Peter's wife's mother, and the nobleman's son of Capernaum; and in raising persons from the dead, as Jairus's daughter, the widow of Naam's son, and Lazarus, when he was here on earth; and in his raising up his own body when dead, and which will also appear in raising all the dead at the last day: and his power over "hell", by which may be meant the grave, or the place of the departed, and separate souls, or the place of the damned and of the devils which are there, will be seen in opening the graves at the time of the resurrection, when death and hell, or the grave, will deliver up the dead in them, at his command; and in retaining or sending out the separate souls "in hades"; and in opening the doors of hell, and casting in the wicked, and destroying them, soul and body, there; and in shutting them up, that they cannot come out from thence who are once in; and in binding Satan, and casting him into the bottomless pit, and shutting him up there, the key of which he has in his hand; and in preserving his church and people from his power and malice, so that the gates of hell cannot prevail against them. This is an expression of the sovereignty, power, and authority of Christ; and is designed to encourage and support John under his present concern and anxiety of mind about the person he saw in this vision: , "the key of the grave", and of the resurrection of the dead, is frequently said by the Jews to be one of the keys which are in the hands of the holy blessed God, and his only; not in the hands of an angel or a seraph, or any other (u),
(u) Bereshit Rabba, sect. 73. fol. 64. 3. Targum Jerus. in Gen. xxx. 21. & Jon in Deut. xxviii. 12. Zohar in Gen. fol. 67. 3. Pirke Eliezer, c. 34. T. Bab. Taanith, fol. 2. 1. & Sandedrin, fol. 113. 1.
John Wesley
1:18 And he that liveth - Another peculiar title of God. And I have the keys of death and of hades - That is, the invisible world. In the intermediate state, the body abides in death, the soul in hades. Christ hath the keys of, that is, the power over, both; killing or quickening of the body, and disposing of the soul, as it pleaseth him. He gave St. Peter the keys of the kingdom of heaven; but not the keys of death or of hades. How comes then his supposed successor at Rome by the keys of purgatory? From the preceding description, mostly, are taken the titles given to Christ in the following letters, particularly the four first.
Robert Jamieson, A. R. Fausset and David Brown
1:18 Translate as Greek, "And THE LIVING ONE": connected with last sentence, Rev_ 1:17.
and was--Greek, "and (yet) I became."
alive for evermore--Greek, "living unto the ages of ages": not merely "I live," but I have life, and am the source of it to My people. "To Him belongs absolute being, as contrasted with the relative being of the creature; others may share, He only hath immortality: being in essence, not by mere participation, immortal" [THEODORET in TRENCH]. One oldest manuscript, with English Version, reads Amen." Two others, and most of the oldest versions and Fathers, omit it. His having passed through death as one of us, and now living in the infinite plenitude of life, reassures His people, since through Him death is the gate of resurrection to eternal life.
have . . . keys of hell--Greek, "Hades"; Hebrew, "Sheol." "Hell" in the sense, the place of torment, answers to a different Greek word, namely, Gehenna. I can release from the unseen world of spirits and from DEATH whom I will. The oldest manuscripts read by transposition, "Death and Hades," or Hell." It is death (which came in by sin, robbing man of his immortal birthright, Rom 5:12) that peoples Hades, and therefore should stand first in order. Keys are emblems of authority, opening and shutting at will "the gates of Hades" (Ps 9:13-14; Is 38:10; Mt 16:18).
1:191:19: Գրեա՛ զոր տեսանես՝ որ էն, եւ որ յապա՝ եւ որ հանդերձեալ է լինել այս[5101]. [5101] Ոմանք. Զոր տեսանեսդ, որ էն եւ որ հանդերձեալ է լինել յետ այնորիկ։
19 Գրի՛ր, ինչ որ դու տեսնում ես, ինչ որ կայ եւ ինչ որ այսուհետեւ սահմանուած է, որ լինի:
19 Ուստի գրէ ինչ որ կը տեսնես, զայն որ կայ ու զայն որ ետքը պիտի ըլլայ.
Գրեա զոր տեսանեսդ, որ էն, եւ որ հանդերձեալ է լինել յետ այնորիկ:

1:19: Գրեա՛ զոր տեսանես՝ որ էն, եւ որ յապա՝ եւ որ հանդերձեալ է լինել այս[5101].
[5101] Ոմանք. Զոր տեսանեսդ, որ էն եւ որ հանդերձեալ է լինել յետ այնորիկ։
19 Գրի՛ր, ինչ որ դու տեսնում ես, ինչ որ կայ եւ ինչ որ այսուհետեւ սահմանուած է, որ լինի:
19 Ուստի գրէ ինչ որ կը տեսնես, զայն որ կայ ու զայն որ ետքը պիտի ըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Итак напиши, что ты видел, и что есть, и что будет после сего.
1:19  γράψον οὗν ἃ εἶδες καὶ ἃ εἰσὶν καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα.
1:19. γράψον (Thou-should-have-scribed) οὖν (accordingly) ἃ ( to-which ) εἶδες (thou-had-seen) καὶ (and) ἃ ( to-which ) εἰσὶν (they-be) καὶ (and) ἃ ( to-which ) μέλλει ( it-impendeth ) γίνεσθαι ( to-become ) μετὰ ( with ) ταῦτα . ( to-the-ones-these )
1:19. scribe ergo quae vidisti et quae sunt et quae oportet fieri post haecWrite therefore the things which thou hast seen: and which are: and which must be done hereafter.
19. Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter;
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter:

19: Итак напиши, что ты видел, и что есть, и что будет после сего.
1:19  γράψον οὗν ἃ εἶδες καὶ ἃ εἰσὶν καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα.
1:19. scribe ergo quae vidisti et quae sunt et quae oportet fieri post haec
Write therefore the things which thou hast seen: and which are: and which must be done hereafter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:19: Write the things which thou hast seen - These visions and prophecies are for general instruction, and therefore every circumstance must be faithfully recorded. What he had seen was to be written; what he was about to see, relative to the seven Churches, must be also written; and what he was to see afterwards, concerning other Churches and states, to be recorded likewise.
Albert Barnes: Notes on the Bible - 1834
1:19: Write the things which thou hast seen - An account of the vision which thou hast had, Rev 1:10-18.
And the things which are - Give an account of those things which thou hast seen as designed to represent the condition of the seven churches. He had seen not only the Saviour, but he had seen seven lampstands, and seven stars in the hand of the Saviour, and he is now commanded to record the meaning of these symbols as referring to things then actually existing in the seven churches. This interpretation is demanded by Rev 1:20.
And the things which shall be hereafter - The Greek phrase rendered "hereafter" - μετὰ ταῦτα meta tauta - means "after these things"; that is, he was to make a correct representation of the things which then were, and then to record what would occur "after these things:" to wit, of the images, symbols, and truths, which would be disclosed to him after what he had already seen. The expression refers to future times. He does not say for how long a time; but the Revelations which were to be made referred to events which were to occur beyond those which were then taking place. Nothing can be argued from the use of this language in regard to the length of time embraced in the Revelation-whether it extended only for a few years or whether it embraced all coming time. The more natural interpretation, however, would seem to be, that it would stretch far into future years, and that it was designed to give at least an outline of what would be the character of the future in general.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: the things: Rev 1:11, Rev 1:12-20
and the things which are: Rev_. 2:1-3:22
and the things which shall be: Rev_. 4:1-22:21
Geneva 1599
1:19 (13) Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
(13) The sum of this prophecy, that the apostle must write whatever he sees, adding nothing, nor taking away anything (Rev_ 1:2). Here there are two parts: one is a narration of those things which are, that is, which then were at that time, contained in the second and third chapter: the other part is of those things which were to come, contained in the rest of this book.
John Gill
1:19 Write the things which thou hast seen,.... The Alexandrian copy and some others, and the Complutensian edition, read, "write therefore the things", &c. meaning what he had now seen, the vision of one like to the son of man, amidst the golden candlesticks, with seven stars in his right hand, and as above described; this was what he had seen Rev_ 1:12; for it does not refer to what he had seen of Christ in the days of his flesh, but to what he had now seen in this representation of him:
and the things which are; the state of the churches of Christ in the apostolic age, and at that time signified by the Ephesian church, and that part of the Smyrnean which John lived to see:
and the things which shall be hereafter; from hence unto the end of the world, in successive generations, signified by the rest of the churches, and in the visions of the seals, trumpets, and vials.
John Wesley
1:19 Write the things which thou hast seen - This day: which accordingly are written, Rev_ 1:11-18. And which are - The instructions relating to the present state of the seven churches. These are written, Rev. 1:20-3:22. And which shall be hereafter - To the end of the world; written, Rev. 4:1, &c.
Robert Jamieson, A. R. Fausset and David Brown
1:19 The oldest manuscripts read, "Write therefore" (inasmuch as I, "the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfort and warning of the Church).
things which are--"the things which thou hast seen" are those narrated in this chapter (compare Rev_ 1:11). "The things which are" imply the present state of things in the churches when John was writing, as represented in the second and third chapters. "The things which shall be hereafter," the things symbolically represented concerning the future history of the fourth through twenty-second chapters. ALFORD translates, "What things they signify"; but the antithesis of the next clause forbids this, "the things which shall be hereafter," Greek, "which are about to come to pass." The plural (Greek) "are," instead of the usual Greek construction singular, is owing to churches and persons being meant by things" in the clause, "the things which are."
1:201:20: զխորհուրդ եւթն աստեղացդ՝ զոր տեսերդ յաջ իմ, եւ զեւթն ճրագարանս ոսկիս. եւթն աստեղքն՝ հրեշտակք եւթն եկեղեցեա՛ցն են, եւ ճրագարանքն եւթն՝ եւթն եկեղեցիքն են[5102]:[5102] Ոմանք. Եւթն աստեղն զոր տեսեր յաջոյ իմ, եւ զեւթն ոսկի ճրագարանացն, եւթն աստեղքն եւթն եկեղեցեացն հրեշտակք են, եւ եւթն աշտանակքն եւթն եկեղեցիքն են։
20 Բացատրեմ խորհուրդը այն եօթը աստղերի, որ դու տեսար իմ աջ ձեռքին, ինչպէս եւ եօթը ոսկէ ճրագակալները. եօթը աստղերը եօթը եկեղեցիների հրեշտակներն են, եւ եօթը ճրագակալները եօթը եկեղեցիներն են»:
20 Եօթը աստղերուն խորհուրդը՝ որ իմ աջ ձեռքիս մէջ տեսար եւ եօթը ոսկեղէն աշտանակները. այն եօթը աստղերը եօթը եկեղեցիներուն հրեշտակներն են եւ եօթը աշտանակները* եօթը եկեղեցիներն են»։
զխորհուրդ եւթն աստեղացդ զոր տեսերդ յաջ իմ, եւ զեւթն ճրագարանս ոսկիս. եւթն աստեղքն հրեշտակք եւթն եկեղեցեացն են, եւ եւթն ճրագարանքն եւթն եկեղեցիքն են:

1:20: զխորհուրդ եւթն աստեղացդ՝ զոր տեսերդ յաջ իմ, եւ զեւթն ճրագարանս ոսկիս. եւթն աստեղքն՝ հրեշտակք եւթն եկեղեցեա՛ցն են, եւ ճրագարանքն եւթն՝ եւթն եկեղեցիքն են[5102]:
[5102] Ոմանք. Եւթն աստեղն զոր տեսեր յաջոյ իմ, եւ զեւթն ոսկի ճրագարանացն, եւթն աստեղքն եւթն եկեղեցեացն հրեշտակք են, եւ եւթն աշտանակքն եւթն եկեղեցիքն են։
20 Բացատրեմ խորհուրդը այն եօթը աստղերի, որ դու տեսար իմ աջ ձեռքին, ինչպէս եւ եօթը ոսկէ ճրագակալները. եօթը աստղերը եօթը եկեղեցիների հրեշտակներն են, եւ եօթը ճրագակալները եօթը եկեղեցիներն են»:
20 Եօթը աստղերուն խորհուրդը՝ որ իմ աջ ձեռքիս մէջ տեսար եւ եօթը ոսկեղէն աշտանակները. այն եօթը աստղերը եօթը եկեղեցիներուն հրեշտակներն են եւ եօթը աշտանակները* եօթը եկեղեցիներն են»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: Тайна семи звезд, которые ты видел в деснице Моей, и семи золотых светильников [есть сия]: семь звезд суть Ангелы семи церквей; а семь светильников, которые ты видел, суть семь церквей.
1:20  τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσιν, καὶ αἱ λυχνίαι αἱ ἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν.
1:20. τὸ ( The-one ) μυστήριον ( a-flexerlet ) τῶν (of-the-ones) ἑπτὰ (of-seven) ἀστέρων (of-stars) οὓς ( to-which ) εἶδες (thou-had-seen) ἐπὶ (upon) τῆς (of-the-one) δεξιᾶς (of-right-belonged) μου, (of-me,"καὶ (and) τὰς (to-the-ones) ἑπτὰ (to-seven) λυχνίας (to-luminatings-of-unto) τὰς (to-the-ones) χρυσᾶς : ( to-golden ) οἱ (the-ones) ἑπτὰ (seven) ἀστέρες (stars,"ἄγγελοι (messengers) τῶν (of-the-ones) ἑπτὰ (of-seven) ἐκκλησιῶν (of-callings-out-unto) εἰσίν, (they-be,"καὶ (and) αἱ (the-ones) λυχνίαι (luminatings-of-unto) αἱ (the-ones) ἑπτὰ (seven,"ἑπτὰ (seven) ἐκκλησίαι (callings-out-unto) εἰσίν. (they-be)
1:20. sacramentum septem stellarum quas vidisti in dextera mea et septem candelabra aurea septem stellae angeli sunt septem ecclesiarum et candelabra septem septem ecclesiae suntThe mystery of the seven stars, which thou sawest in my right hand and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches.
20. the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.
The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches:

20: Тайна семи звезд, которые ты видел в деснице Моей, и семи золотых светильников [есть сия]: семь звезд суть Ангелы семи церквей; а семь светильников, которые ты видел, суть семь церквей.
1:20  τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσιν, καὶ αἱ λυχνίαι αἱ ἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν.
1:20. sacramentum septem stellarum quas vidisti in dextera mea et septem candelabra aurea septem stellae angeli sunt septem ecclesiarum et candelabra septem septem ecclesiae sunt
The mystery of the seven stars, which thou sawest in my right hand and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Семь церквей названы вместо единой вселенской церкви, вместо всех христиан, ибо для всех их (I:1) назначено Божие откровение. Нечто большее, чем простые светильники, представляют собою епископы каждой церкви как ее представители и носители ее идеалов. Именно о них сказано, что звезды суть Ангелы церквей. Древние толкователи [Андрей Кесар., Арефа, Икумений.] под этими Ангелами разумеют бесплотных духов - Ангелов хранителей; новейшие хотят видеть символических Ангелов [Ebrard.]. Но лучше всего остановиться на том толковании, по которому здесь под Ангелами разумеются епископы как представители церквей [Иустин Философ, блаж. Августин, Hengstenberg, Luthardt, Kliefoth и др.]. Таким образом, по изображению Апокалипсиса христианские архипастыри всегда в руке Божией, и Бог для них постоянный покровитель, наставник и судия.
Adam Clarke: Commentary on the Bible - 1831
1:20: The mystery - That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves.
1. In the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, Upon the right hand. In Jer 22:24, Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Gen 38:18, Gen 38:25; Exo 18:11; Dan 6:17, Hag 2:23. On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured.
2. The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life.
3. The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them.
4. How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them.
5. How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master!
They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the Signet Upon My Right Hand, yet would I pluck thee thence.
On the other hand, if they be faithful, their labor shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God's eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory.
The rougher the way, the shorter their stay, The troubles that rise Shall gloriously hurry their souls to the skies.
Albert Barnes: Notes on the Bible - 1834
1:20: The mystery of the seven stars - On the word "mystery," see notes on Eph 1:9. The word means, properly, "what is hidden, obscure, unknown" - until it is disclosed by one having the ability to do it, or by the course of events. When disclosed, it may be as clear, and as capable of comprehension, as any other truth. The meaning here, as applied to the seven stars, is, that they were symbols, and that their meaning as symbols, without a suitable explanation, would remain hidden or unknown. They were designed to represent important truths, and John was directed to write down what they were intended in the circumstances to signify, and to send the explanation to the churches. It is evidently implied that the meaning of these symbols would be beyond the ordinary powers of the human mind to arrive at with certainty, and hence John was directed to explain the symbol. The general and obvious truths which they would serve to convey would be that the ministers of the churches, and the churches themselves, were designed to be lights in the world, and should burn clearly and steadily. Much important truth would be couched under these symbols, indeed, if nothing had been added in regard to their signification as employed here by the Saviour; but there were particular truths of great importance in reference to each of these "stars" and "lampbearers," which John was more fully to explain.
Which thou sawest in my right hand - Greek, "upon my right hand" - ἐπὶ τῆς δεξιᾶς μου epi tē s dexias mou: giving some support to the opinion that the stars, as they were seen, appeared to be placed on his hand - that is, on the palm of his hand as he stretched it out. The expression in Rev 1:16 is, that they were "in (ἐν en) his right hand"; but the language used here is not decisive as to the position of the stars. They may have been held in some way by the hand, or represented as scattered on the open hand,
The seven golden candlesticks - The truth which these emblematic representations are designed to convey.
The seven stars are - That is, they represent, or they denote - in accordance with a common usage in the Scriptures. See the notes on Mat 26:26.
The angels of the seven churches - Greek, "Angels of the seven churches:" the article being missing. This does not refer to them as a collective or associated body, for the addresses are made to them as individuals - an epistle being directed to "the angel" of each particular church, Rev 2:1, Rev 2:12, etc. The evident meaning, however, is, that what was recorded should be directed to them, not as pertaining to them exclusively as individuals, but as presiding over or representing the churches, for what is recorded pertains to the churches, and was evidently designed to be laid before them. It was for the churches, but was committed to the "angel" as representing the church, and to be communicated to the church under his care. There has been much diversity of opinion in regard to the meaning of the word "angels" here. By the advocates of Episcopacy, it has been argued that the use of this term proves that there was a presiding bishop over a circle or group of churches in Ephesus, in Smyrna, etc., since it is said that it cannot be supposed that there was but a single church in a city so large as Ephesus, or in the other cities mentioned. A full examination of this argument may be seen in my work on the Apostolic Church (pp. 191-199, London edition). The word "angel" properly means a messenger, and is thus applied to celestial beings as messengers sent forth from God to convey or to do his will. This being the common meaning of the word, it may be employed to denote anyone who is a messenger, and hence, with propriety, anyone who is employed to communicate the will of another; to transact his business, or, more remotely, to act in his place - to be a representative. In order to ascertain the meaning of the word as used in this place, and in reference to these churches, it may be remarked:
(1) That it cannot mean literally an angel, as referring to a heavenly being, for no one can suppose that such a being presided over these churches.
(2) it cannot be shown to mean, as Lord (in loco) supposes, messengers that the churches had sent to John, and that these letters were given to them to be returned by them to the churches; for:
(a) there is no evidence that any such messenger had been sent to John;
(b) there is no probability that while he was a banished exile in Patmos such a thing would be permitted;
(c) the message was not sent by them, it was sent to them "Unto the angel of the church in Ephesus write," etc.
(3) it cannot be proved that the reference is to a prelatical bishop presiding over a group or circle of churches, called a diocese; for:
(a) There is nothing in the word "angel," as used in this connection, which would be especially applicable to such a personage - it being as applicable to a pastor of a single church, as to a bishop of many churches.
(b) There is no evidence that there were any such groups of churches then as constitute an episcopal diocese.
(c) The use of the word "church" in the singular, as applied to Ephesus, Smyrna, etc., rather implies that there was but a single church in each of those cities. Compare Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18; see also similar language in regard to the church in Corinth, Co1 1:2; in Antioch, Act 13:1; at Laodicea, Col 4:16; and at Ephesus, Act 20:28.
(d) There is no evidence, as Episcopalians must suppose, that a successor to John had been appointed at Ephesus, if, as they suppose, he was "bishop" of Ephesus; and there is no probability that they would so soon after his banishment show him such a want of respect as to regard the see as vacant, and appoint a successor.
(e) There is no improbability in supposing that there was a single church in each of these cities - as at Antioch, Corinth, Rome.
(f) If John was a piclatical "bishop," it is probable that he was "bishop" of the whole group of churches embracing the seven: yet here, if the word "angel" means "bishop," we have no less than seven such bishops immediately appointed to succeed him. And,
(g) the supposition that this refers to prelatical bishops is so forced and unnatural that many Episcopalians are compelled to abandon it. Thus, Stillingfleet - than whom an abler man, or one whose praise is higher in Episcopal churches, as an advocate of prelacy, is not to be found - says of these angels: "If many things in the epistles be directed to the angels, but yet so as to concern the whole body, then, of necessity, the angel must be taken as a representative of the whole body; and then why may not the angel be taken by way of representation of the body itself, either of the whole church, or, which is far more probable, of the concessors, or order of presbyters in this church?"
(4) if the word does not mean literally "an angel"; if it does not refer to messengers sent to John in Patmos by the churches; and if it does not refer to a prelatical bishop, then it follows that it must refer to someone who presided over the church as its pastor, and through whom a message might be properly sent to the church. Thus understood, the paster or "angel" would be regarded as the representative of the church; that is, as delegated by the church to manage its affairs, and as the authorized person to whom communications should be made in matters pertaining to it - as pastors are now. A few considerations will further confirm this interpretation, and throw additional light on the meaning of the word:
(a) The word "angel" is employed in the Old Testament to denote a prophet; that is, a minister of religion as sent by God to communicate his will. Thus in Hag 1:13 it is said, "Then spake Haggai, the Lord's messenger (Hebrew: angel, מלאך יהוה mal'ak Yahweh - Septuagint: ἄγγελος κυρίου angelos kuriou, in the Lord's message unto the people," etc.
(b) It is applied to a priest, as one sent by God to execute the functions of that office, or to act in the name of the Lord. Mal 2:7, "for the priest's lips should keep knowledge, for he is the messenger of the Lord of hosts" - מלאך יהוה צבאות mal'ak Yahweh tsebaa'owt - that is," angel of the Lord of hosts."
(c) The name prophet is often given in the New Testament to the ministers of religion, as being appointed by God to proclaim or communicate his will to his people, and as occupying a place resembling, in some respects, that of the prophets in the Old Testament.
(d) There was no reason why the word might not be thus employed to designate a pastor of a Christian church, as well as to designate a prophet or a priest under the Old Testament dispensation.
(e) The supposition that a pastor of a church is intended will meet all the circumstances of the case; for:
(1) it is an appropriate appellation;
(2) there is no reason to suppose that there was more than one church in each of the cities referred to;
(3) it is a term which would designate the respect in which the office was held;
(4) it would impress upon those to whom it was applied a solemn sense of their responsibility.
Further, it would be more appropriately applied to a pastor of a single church than to a prelatical bishop; to the tender, intimate, and endearing relation sustained by a pastor to his people, to the blending of sympathy, interest, and affection, where he is with them continually, meets them frequently in the sanctuary, administers to them the bread of life, goes into their abodes when they axe afflicted, and attends their kindred to the grave, than to the union subsisting between the people of an extended diocese and a prelate - the formal, infrequent, and, in many instances, stately and pompous visitations of a diocesan bishop - to the unsympathizing relation between him and a people scattered in many churches, who are visited at distant intervals by one claiming a "superiority in ministerial rights and powers," and who must be a stranger to the ten thousand ties of endearment which bind the hearts of a pastor and people together. The conclusion, then, to which we have come is, that the "angel of the church" was the pastor, or the presiding presbyter in the church; the minister who had the pastoral charge of it, and who was therefore a proper representative of it. He was a man who, in some respects, performed the functions which the angels of God do; that is, who was appointed to execute his will, to communicate his message, and to convey important intimations of his purposes to his people. To no one could the communications in this book, intended for the churches, be more properly entrusted than to such an one; for to no one now would a communication be more properly entrusted than to a pastor.
Such is the sublime vision under which this book opens; such the solemn commission which the penman of the book received. No more appropriate introduction to what is contained in the book could be imagined; no more appropriate circumstances for making such a sublime Revelation could have existed. To the most beloved of the apostles, now the only surviving one of the number; to him who had been a faithful laborer for a period not far from 60 years after the death of the Lord Jesus, who had been the bosom friend of the Saviour when in the flesh, who had seen him in the mount of transfiguration, who had seen him die, and who had seen him ascend, into heaven; to him who had lived while the church was founded, and while it had spread into all lands; and to him who was now suffering persecution on account of the Saviour and his cause, it was appropriate that such communications should be made. In a lonely island; far away from the homes of people; surrounded by the ocean, and amid barron rocks; on the day consecrated to the purposes of sacred repose and the holy duties of religion - the day observed in commemoration of the resurrection of his Lord, it was most fit that the Redeemer should appear to the "beloved disciple" in the last Revelation which he was ever to make to mankind. No more appropriate time or circumstance could be conceived for disclosing, by a series of sublime visions, what would occur in future times; for sketching out the history of the church or the consummation of all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: mystery: Mat 13:11; Luk 8:10
the seven stars: Rev 1:13, Rev 1:16
the seven golden: Rev 1:12
The seven stars: Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14; Mal 2:7
and the: Zac 4:2; Mat 5:15, Mat 5:16; Phi 2:15, Phi 2:16; Ti1 3:14-16
Geneva 1599
1:20 (14) The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the (l) angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
(14) That is, the thing which was mystical signified by the particulars of the vision before going.
(l) By angels he means the ministers of the Church.
John Gill
1:20 The mystery of the seven stars which thou sawest in my right hand,.... The sense is, that John was to write the mystery of these stars, or the mystical sense of them:
and the seven golden candlesticks; the mystery, or mysterious sense of them also; for the words are in a continued connection with Rev_ 1:19, and have respect to the following interpretation of them, and to the epistles in the following chapter, which are mystical, and prophetical of the state of the churches in all succeeding ages:
the seven stars are the angels of the seven churches; that is, the seven stars which John saw in Christ's right hand, represent the angels, or pastors of the seven churches of Asia, and in them all the pastors and ministers of the churches in all the periods of time until Christ's second coming. Here it may be observed, that the ministers of the Gospel are not only compared to "stars", for which see Gill on Rev_ 1:16; but likewise to "angels", which signifies "messengers", as ministers are sent forth by Christ with the message of the Gospel to publish to the sons of men; and as the angels are Christ's ministering spirits, so are the preachers of the Gospel the ministers of Christ, that wait upon him and serve him in the ministry of the word, and in the administration of ordinances; and there is some agreement between them in holiness, knowledge, zeal, diligence, and watchfulness, in their work; as also they may be so called for the honour and esteem in which they are, both with Christ and his churches; and who like the angels rejoice at the conversion of sinners, and the enlargement of the interest of Christ:
and the seven candlesticks which thou sawest are the seven churches; represent the seven churches, of Asia, and in them all the churches of Christ, in successive ages, to the end of time; the reasons why these are signified by "candlesticks"; see Gill on Rev_ 1:12; and that they are prophetic of the churches of Christ in the several periods of time, until he comes again, will appear from the following considerations: the whole book is called a prophecy, and a revelation of things that were shortly to come to pass, and it would be very strange, and very unsuitable to its title, should the three first chapters contain nothing prophetic in them; the characters of the divine Person under which these seven churches are saluted, as he which is, and was, and is to come, the Alpha and Omega, the first and the last, show that the things written to them belong to the Gospel church state, from the beginning to the end of it, for what other reason can be given for such a peculiar use of them? the very grand and illustrious appearance of Christ, antecedent to these epistles, when compared with the appearance of God, previous to the opening of the sealed book, and the seven seals of it, may induce one to conclude, that as the latter introduces the book prophecy in this revelation, so the former introduces the church prophecy; nor does it seem that such a magnificent appearance is necessary to the bare sending of some letters of advice to some particular churches: moreover, as there are some things in these epistles too common to all the churches and ministers to be restrained to some particular ones, such as Christ's affording his presence among them, signified by his walking amidst the candlesticks, and his care of, and respect unto the ministers of the Gospel, expressed by holding seven stars in his right hand; for can it be thought that Christ only granted his presence to the seven churches in Asia? or that the pastors of those churches were the only ones Christ holds in his right hand? so there are others too particular to certain periods to belong to those churches, as that Smyrna should have a crown of life, Pergamos hidden manna and a white stone, Thyatira the morning star, and Philadelphia be delivered from a temptation that would reach all the world, and is not yet come; for which no reason can be given in the literal sense of these epistles; and it is strange that only seven churches should be sent to, and these only in Asia; why not to the churches in Africa and Europe? and these churches also, all but Ephesus, very obscure ones; why not to the churches at Antioch, Corinth, Rome, &c. and it is stranger still, if, as Epiphanius says (w), there was no church at Thyatira till after the writing of these letters: nothing can account for all this but their being prophetic, there being something in the number, names, situation, and case of these churches, which were emblematical of the state of the church in successive periods of time; to which may be added, that the epiphonema at the close of every epistle, "he that hath an ear, let him hear what the Spirit saith unto the churches", shows that each epistle to every church is not designed for that church only, but for churches; and for what churches but for those who are represented in that period of time, since they must be unsuitable to one another? and besides, this concluding sentence shows, that what is contained in each epistle is something intricate, abstruse, and parabolical, it being only used when some such thing is delivered; see Mt 11:15. There is one observation more to be made, and which runs through all the epistles, and that is, that the names of the several churches, and the titles which Christ assumes in writing to each, as well as the subject matter of the epistles, have respect to the several distinct periods of the church; all which will more clearly appear in the following notes upon them,
(w) Contra Haeres. l. 2. Haeres. 51.
John Wesley
1:20 Write first the mystery - The mysterious meaning of the seven stars - St. John knew better than we do, in how many respects these stars were a proper emblem of those angels: how nearly they resembled each other, and how far they differed in magnitude, brightness, aa& other circumstances. The seven stars are angels of the seven churches - Mentioned in Rev_ 1:11. In each church there was one pastor or ruling minister, to whom all the rest were subordinate. This pastor, bishop, or overseer, had the peculiar care over that flock: on him the prosperity of that congregation in a great measure depended, and he was to answer for all those souls at the judgment seat of Christ. And the seven candlesticks are seven churches - How significant an emblem is this! For a candlestick, though of gold, has no light of itself; neither has any church, or child of man. But they receive from Christ the light of truth, holiness, comfort, that it may shine to all around them. As soon as this was spoken St. John wrote it down, even all that is contained in this first chapter. Afterwards what was contained in the second and third chapters was dictated to him in like manner.
Robert Jamieson, A. R. Fausset and David Brown
1:20 in--Greek, "upon My right hand."
the mystery . . . candlesticks--in apposition to, and explaining, "the things which thou hast seen," governed by "Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is revelation. Stars symbolize lordship (Num 24:17; compare Dan 12:3, of faithful teachers; Rev_ 8:10; Rev_ 12:4; Jude 1:13).
angels--not as ALFORD, from ORIGEN [Homily 13 on Luke, and Homily 20 on Numbers], the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favors, Hag 1:13, "the Lord's Messenger in the Lord's message"; Mal 2:7; Mal 3:1), the bishop, or superintendent pastor, must be the angel. For whereas there were many presbyters in each of the larger churches (as for example, Ephesus, Smyrna, &c.), there was but one angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Church under him. The term angel, designating an office, is, in accordance with the enigmatic symbolism of this book, transferred from the heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and efficiently. "Thy will be done on earth, as it is in heaven!"