Teks -- Revelation 1:1-2 (NET)

The Prologue

1:1 The revelation of Jesus Christ, which God gave him to show his servants what must happen very soon. He made it clear by sending his angel to his servant John, 1:2 who then testified to everything that he saw concerning the word of God and the testimony about Jesus Christ.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 1:1 - The Revelation

The Revelation ( apokalupsis ).

Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koiné ), only once in the Gospels (Luk 2:32), but in lxx and common in the Epistles (2Th 1:7), though only here in this book besides the title, from apokaluptō , old verb, to uncover, to unveil. In the Epistles apokalupsis is used for insight into truth (Eph 1:17) or for the revelation of God or Christ at the second coming of Christ (2Th 1:7; 1Pe 1:7). It is interesting to compare apokalupsis with epiphaneia (2Th 2:8) and phanerōsis (1Co 12:7). The precise meaning here turns on the genitive following.

Robertson: Rev 1:1 - Of Jesus Christ

Of Jesus Christ ( Iēsou Christou ).

Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.

Robertson: Rev 1:1 - Gave him

Gave him ( edōken autoi ).

It is the Son who received the revelation from the Father, as is usual (Joh 5:20-23f., Joh 5:26, etc.).

Robertson: Rev 1:1 - To shew

To shew ( deixai ).

First aorist active infinitive of deiknumi , purpose of God in giving the revelation to Christ.

Robertson: Rev 1:1 - Unto his servants

Unto his servants ( tois doulois autou ).

Believers in general and not just to officials. Dative case. God’ s servants (or Christ’ s).

Robertson: Rev 1:1 - Must shortly come to pass

Must shortly come to pass ( dei genesthai en tachei ).

Second aorist middle infinitive of ginomai with dei . See this same adjunct (en tachei ) in Luk 18:8; Rom 16:20; Rev 22:6. It is a relative term to be judged in the light of 2Pe 3:8 according to God’ s clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome.

Robertson: Rev 1:1 - Sent and signified

Sent and signified ( esēmanen aposteilas ).

"Having sent"(first aorist active participle of apostellō , Mat 10:16 and again in Rev 22:6 of God sending his angel) "signified"(first aorist active indicative of sēmainō , from sēma , sign or token, for which see Joh 12:33; Act 11:28). See Rev 12:1 for sēmeion , though sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.

Robertson: Rev 1:1 - By his angel

By his angel ( dia tou aggelou autou ).

Christ’ s angel as Christ is the subject of the verb esēmanen , as in Rev 22:16 Christ sends his angel, though in Rev 22:6 God sends.

Robertson: Rev 1:1 - Unto his servant John

Unto his servant John ( tōi doulōi autou Iōanei ).

Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it"(Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter"(Swete). "Jesus is the medium of all revelation"(Moffatt).

Robertson: Rev 1:2 - Bare witness

Bare witness ( emarturēsen ).

First aorist active indicative of martureō , which, along with martus and marturia , is common in all the Johannine books (cf. Rev 22:18, Rev 22:20), usually with peri or hoti , but with cognate accusative as here in Rev 22:16, Rev 22:20; 1Jo 5:10. Epistolary aorist here, referring to this book.

Robertson: Rev 1:2 - The word of God

The word of God ( ton logon tou theou ).

Subjective genitive, given by God. The prophetic word as in Rev 1:9; Rev 6:9; Rev 20:4, not the personal Word as in Rev 19:14.

Robertson: Rev 1:2 - The testimony of Jesus Christ

The testimony of Jesus Christ ( tēn marturian Iēsou Christou ).

Subjective genitive again, borne witness to by Jesus Christ.

Robertson: Rev 1:2 - Even of all the things that he saw

Even of all the things that he saw ( hosa eiden ).

Relative clause in apposition with logon and marturian .

Vincent: Rev 1:1 - The Revelation

The Revelation ( ἀποκάλυψις )

The Greek word is transcribed in Apocalypse . The word occurs only once in the Gospels, Luk 2:32, where to lighten should be rendered for revelation . It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses:

(a.) The unveiling of something hidden , which gives light and knowledge to those who behold it . See Luk 2:32 (above). Christianity itself is the revelation of a mystery (Rom 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph 3:3). Paul received the Gospel which he preached by revelation (Gal 1:12), and went up to Jerusalem by revelation (Gal 2:2).

(b.) Christian insight into spiritual truth . Paul asks for Christians the spirit of revelation (Eph 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1Co 14:6, 1Co 14:26). Special revelations are granted to Paul (2Co 12:1, 2Co 12:7).

(c.) The second coming of the Lord (1Pe 1:7, 1Pe 1:13; 2Th 1:7; 1Co 1:7) in which His glory shall be revealed (1Pe 4:13), His righteous judgment made known (Rom 2:5), and His children revealed in full majesty (Rom 8:19).

The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,

(a.) Gal 1:16; Gal 3:23; Eph 3:5; 1Pe 1:12.

(b.) Mat 11:25, Mat 11:27; Mat 16:17; Luk 10:21, Luk 10:22; 1Co 2:10; 1Co 14:30; Phi 3:15.

(c.) Mat 10:26; Luk 2:35; Luk 12:2; Luk 17:30; Rom 1:17, Rom 1:18; Rom 8:18; 1Co 3:13; 2Th 2:3, 2Th 2:6, 2Th 2:8; 1Pe 1:5; 1Pe 5:1.

The word is compounded with ἀπό from , and καλύπτω to cover . Hence, to remove the cover from anything; to unveil . So of Balaam, the Lord opened or unveiled his eyes (ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Num 22:31, Sept.). So Boaz to Naomi's kinsman: " I thought to advertise thee:" Rev., " disclose it unto thee" (ἀποκαλύψω τὸ οὖς σου : Rth 4:4, Sept.). Lit., I will uncover thine ear .

The noun ἀποκάλυψις revelation , occurs only once in the Septuagint (1Sa 20:30), in the physical sense of uncovering . The verb is found in the Septuagint in Dan 2:19, Dan 2:22, Dan 2:28.

In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, " reveal (ἀποκαλύψας ) to me the power of Rhetoric" (" Gorgias," 460): " Uncover your chest and back" (" Protagoras," 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism.

The following words should be compared with this: Ὀπτασία a vision (Luk 1:22; Act 26:19; 2Co 12:1). Ὅραμα a vision (Mat 17:9; Act 9:10; Act 16:9). Ὅρασις a vision (Act 2:17; Rev 9:17. Of visible form, Rev 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown , without anything to show whether it is understood or not.

As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling.

Ἐπιφάνεια appearing (hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2Ti 1:10, where it signifies His first appearing in the flesh. See 2Th 2:8; 1Ti 6:14; Tit 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearings . The appearings are the media of the revealings .

Φανέρωσις manifestation ; only twice in the New Testament; 1Co 12:7; 2Co 4:2. The kindred verb φανερόω to make manifest , is of frequent occurrence. See on Joh 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1Ti 3:16; 1Jo 1:2; 1Pe 1:20; Col 3:4; 1Pe 5:4). See also Joh 2:11; Joh 21:1.

Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated ; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling , precedes and produces the φανέρωσις or manifestation . The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed .

The Revelation here is the unveiling of the divine mysteries .

Vincent: Rev 1:1 - Of Jesus Christ

Of Jesus Christ

Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.

Vincent: Rev 1:1 - To shew

To shew ( δεῖξαι )

Frequent in Revelation (Rev 4:1; Rev 17:1; Rev 21:9; Rev 22:1). Construe with ἔδωκεν gave : gave him to shew . Compare " I will give him to sit" (Rev 3:21): " It was given to hurt" (Rev 7:2): " It was given him to do;" (A.V. " had power to do;" Rev 13:14).

Vincent: Rev 1:1 - Servants

Servants ( δούλοις )

Properly, bond-servants . See on Mat 20:26; see on Mar 9:35.

Vincent: Rev 1:1 - Must

Must ( δεῖ )

As the decree of the absolute and infallible God.

Vincent: Rev 1:1 - Shortly come to pass

Shortly come to pass ( γενέσθαι ἐν τάχει )

For the phrase ἐν τάχει shortly , see Luk 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2Pe 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment : must shortly come to pass in their entirety .

Vincent: Rev 1:1 - He sent

He sent ( ἀποστείλας )

See on Mat 10:2, Mat 10:16.

Vincent: Rev 1:1 - Signified

Signified ( ἐσήμανεν )

From σῆμα a sign . Hence, literally, give a sign or token . The verb occurs outside of John's writings only in Act 11:28; Act 25:27. See Joh 12:33; Joh 18:32; Joh 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in Joh 12:33, where Christ predicts the mode of His death in a figure. Compare sign , Rev 12:1.

Vincent: Rev 1:1 - Angel

Angel ( ἀγγέλου )

Strictly, a messenger . See Mat 11:10; Luk 8:24; Luk 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan 8:15, Dan 8:16; Dan 9:21; Dan 10:10; Zec 1:19). See on Joh 1:51.

Vincent: Rev 1:1 - Servant

Servant

Designating the prophetic office. See Isa 59:5; Amo 3:7; compare Rev 19:10; Rev 22:9.

Vincent: Rev 1:2 - Bare record

Bare record ( ἐμαρτύρησεν )

See on Joh 1:7. Rev., bear witness . The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1Jo 2:13, and compare the introduction to Thucydides' " History:" " Thucydides, an Athenian, wrote (ξυνέγραψε ) the history of the war," etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past.

Vincent: Rev 1:2 - Word of God

Word of God

Not the personal Word, but the prophetic contents of this book. See Rev 22:6.

Vincent: Rev 1:2 - Testimony

Testimony ( μαρτυρίαν )

For the phrase to witness a witness see Joh 4:32. For the peculiar emphasis on the idea of witness in John, see on Joh 1:7. The words and the ides are characteristic of Revelation as of the Gospel and Epistles.

Vincent: Rev 1:2 - And

And ( τε )

Omit. The clause all things that he saw is in apposition with the Word of God and the testimony of Jesus Christ , marking these as seen by him. Rev. adds even .

Vincent: Rev 1:2 - All things that he saw

All things that he saw ( ὅσα εἶδεν )

Lit., as many things as he saw . In the Gospel John uses the word εἶδεν saw , only twice of his own eye-witness (Joh 1:40; Joh 20:8). In Revelation it is constantly used of the seeing of visions. Compare Rev 1:19. For the verb as denoting the immediate intuition of the seer, see on Joh 2:24.

Wesley: Rev 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.

Wesley: Rev 1:1 - 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.

Wesley: Rev 1:1 - 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.

Wesley: Rev 1:1 - 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.

Wesley: Rev 1:1 - 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.

Wesley: Rev 1:1 - 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.

It 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.

Wesley: Rev 1:1 - And he

Jesus Christ.

Wesley: Rev 1:1 - Sent and signified them

Showed them by signs or emblems; so the Greek word properly means.

Wesley: Rev 1:1 - 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.

Wesley: Rev 1:1 - To his servant John

A title given to no other single person throughout the book.

Wesley: Rev 1:2 - Who hath testified

In the following book.

Wesley: Rev 1:2 - The word of God

Given directly by God.

Wesley: Rev 1:2 - And the testimony of Jesus

Which he hath left us, as the faithful and true witness.

Wesley: Rev 1:2 - Whatsoever things he saw

In such a manner as was a full confirmation of the divine original of this book.

JFB: Rev 1:1 - Revelation

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.

JFB: Rev 1:1 - 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, Joh 15:15, "All things that I have heard of My Father, I have made known unto you"; also, Joh 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.

JFB: Rev 1:1 - which God gave unto him

The Father reveals Himself and His will in, and by, His Son.

JFB: Rev 1:1 - 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].

JFB: Rev 1:1 - his servants

Not merely to "His servant John," but to all His servants (compare Rev 22:3).

JFB: Rev 1:1 - 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. Luk 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.

JFB: Rev 1:1 - he sent

Jesus Christ sent.

JFB: Rev 1:1 - 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; Zec 1:19).

JFB: Rev 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."

JFB: Rev 1:2 - the testimony of Jesus

"the Spirit of prophecy" (Rev 19:10).

JFB: Rev 1:2 - 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."

Clarke: Rev 1:1 - The Revelation of Jesus Christ

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

Clarke: Rev 1:1 - Things which must shortly come to pass

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."

Clarke: Rev 1:2 - Who bare record of the word of God

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.

Defender: Rev 1:1 - Revelation

The last book of the Bible gets its name from this first word (Greek apokalupsis), which means literally an "unveiling" of something previously concealed. The same word is translated "the coming of our Lord Jesus Christ" (1Co 1:7), "the appearing of Jesus Christ" (1Pe 1:7), and "the Lord Jesus shall be revealed from heaven" (2Th 1:7). This book is not about certain things Christ has revealed. Rather, it is about the revelation - the unveiling, the appearing - of Christ Himself.

Defender: Rev 1:1 - shortly

"Shortly" (Greek en tachei) means literally "in speed." It can be understood in either of two ways, or both: (1) the coming of Christ is always imminent; (2) when He does come, the events described in this book will all take place in a short period of time.

Defender: Rev 1:1 - signified

Although some writers take this word to mean that the book is composed largely of "signs," or symbols, it is always used in the New Testament in the sense of "indicated." It is related to the Greek word for "sign;" however, "sign"; as used in the New Testament, means "miracle," not merely a symbol of something else. Its use here possibly suggests that these events which are about to come to pass, are being revealed to John in a special, miraculous way.

Defender: Rev 1:1 - angel

Note that the message was mediated to John not by Christ Himself but by a certain designated angel (compare Rev 22:6-9).

Defender: Rev 1:1 - John

The writer claims a number of times to be John, obviously the same John who was the beloved disciple and who wrote the Gospel of John and the three Epistles of John. The vocabulary and general perspective of the five books, as well as uniform tradition, all agree on this."

Defender: Rev 1:2 - record

The Book of Revelation is John's record of what he saw and heard taking place in the future. John uses the same, or related, Greek word (all derived from martios) frequently in the book of Revelation, as well as in his other writings. In Revelation, it is translated "witness" four times, "testimony" or "testify" nine times, and "martyr" twice."

TSK: Rev 1:1 - Revelation // which God // to show // which must // and he // John

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, 2Pe 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

TSK: Rev 1:2 - bare // and of all

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; 1Co 1:6, 1Co 2:1; 1Jo 5:7-11; 3Jo 1:12

and of all : Rev 1:19; Joh 3:11; Act 4:20, Act 22:15, Act 26:16; 1Jo 1:1, 1Jo 4:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 1:1 - The Preface To The Annotations Upon The Revelation // REVELATION CHAPTER 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

The Preface To The Annotations Upon The Revelation

Although some particular heretics, such as Cerdon and Marcyon, have doubted the Divine authority of this mysterious piece of holy writ, and some better men in the primitive times doubted of it, the manuscript copy of it having been at first reserved in few hands, and (as some think) in the fewer because of the affairs and fate of the Roman empire revealed in it; yet, besides its general reception as such by the church in all late ages, there is in it such a harmony, both with Daniel’ s prophecy in the Old Testament, and with the types made use of by the holy prophets; such manifest allusions to the whole order and economy of the Jewish church; such an agreement of the doctrine contained in it with the doctrine of the Old and New Testament, concerning God and Christ, the resurrection from the dead, and the day of judgment; and of the promises and threatenings contained in it, with the promises and threatenings in other parts of holy writ; that none who hath not a vanity to question the whole canon of Scripture, can reasonably dispute the Divine authority of this part of it.

It appeareth from Rev 1:1 , that John was the penman of it; and that this John was the beloved disciple, he that was the penman of one of the Gospels, hath been doubted by very few, and with very little reason, as will appear to him that will but wisely consider the terms and phrases used in it almost peculiar to this apostle, and hardly to be found in Scripture any where but in this book and the Gospel of John, such as calling Christ the Word, of which he bare record, &c. Nor is their objection of any validity, who object, that in the Gospel he ordinarily concealeth his name, which this author doth not; considering that in that he wrote a relation or history of things past, to be proved by many eye and ear witnesses; but here a Revelation or prophecy of things to come, to which his name was necessary, that men might judge by what authority he thus wrote.

For the time of his writing it, himself tells us, Rev 1:9 , that he received this Revelation from God, while he was in Patmos , for the word of God, and for the testimony of Jesus Christ; this was (if we may believe history, and we have nothing else to inform us) in the time of Domitian the Roman emperor, about the 94th or 95th year after the nativity of Christ; so as this book pleads a prescription of near sixteen hundred years, in which very few ever questioned its Divine authority.

For the scope of it, it is plainly told us, Rev 1:1 , deixai toiv douloiv autou a dei genesyai en tacei , to show unto his servants things which must shortly come to pass. The like we have repeated, Rev 22:6 : upon which account it is called a Revelation and a prophecy, neither of which terms agree to a narration or history, the object of which is some thing or things that are already past.

I will not undertake to give the certain and infallible sense of the several passages of this mysterious prophecy: In magnis voluisse sat est. But I have proceeded upon these few postulata:

1. That the whole of this book is no historical relation of things that were past before the year 95 or 96, or at least not long before, but of things to come; which hath made me wholly reject the notions of Grotius and Dr. Hammond, so far as they concerned the siege or destruction of Jerusalem, which was past twenty-six or twenty-seven years before John heard of this Revelation. I cannot understand how this can agree with Rev 1:1 , or Rev 22:6 .

2. That it contains a prophecy of the most remarkable things that happened either to the Roman empire, or to the church (all which was within the latitude of that in St. John’ s time) during the whole time of that; or which should happen after the decay of that, throughout the church, to the end of the world.

3. That this time is reasonably divided into three periods; the first determining with the Roman empire’ s, continuing pagan, 310 or 325 years after Christ: the second with the total ruin of antichrist; when that shall be I cannot tell: the third with Christ’ s coming to the last judgment. The first is by some called Regnum draconis ethnicum; the second, Vicariatus draconis antichristianus; the third, Regnum Christi, or, Status ecclesiae tranquillus.

4. I see no reason to dissent from those eminent men, who think that part of the Revelation which relates to the first period, and is predictive of what happened to the church of God until the time of Constantine the Great, 310 or 325 years after Christ, beginneth with Rev 4:1-11 and endeth with Rev 7:1-17 ; and that the silence in heaven for half an hour, mentioned Rev 8:1 , relateth to the rest which the church had from Constantine’ s time till the end of Theodosius’ s reign, about seventy or seventy-five years.

5. Where to fix the epocha, or beginning, of the one thousand two hundred and sixty years, or forty-two months, I cannot tell. That the mystery of iniquity begun to work in the apostles’ time, is evident from 1Th 2:7 ; and reason will tell us, that Rome, as it now stands, or as it was in the year 1606, was not built up in a day, the great corruptions then in it came in and grew up by degrees; but I cannot tell how to count antichrist’ s reign, but from the time Phocas humoured the pope with the title and style of "supreme" or "universal bishop"; from which time I should rather reckon the one thousand two hundred and sixty years, than from any time before.

6. I do agree with those who think the first eleven chapters contain the sum of whatsoever is prophesied concerning the two first periods, though many things falling within them are more particularly and fully opened, Rev 12:1-19:21 . Rev 12:1-17 gives us a particular account of the church during the first two periods. Rev 13:1-18 gives us a more particular account of antichrist, both in the secular power and in his ecclesiastical jurisdiction. Rev 15:1-8 and Rev 16:1-21 more fully open to us what should be done under the sixth trumpet. In Rev 17:1-18 we have a more full description of the beast with two horns, mentioned Rev 13:11 , which signified antichrist as sitting in the temple of God. Rev 18:1-24 more fully describes his fall, summarily before mentioned, Rev 14:1-20 . Rev 19:1-21 , so far as it concerneth the praise given to God for this, relates to that great dispensation of providence.

7. I take the third state of the church (to which I cannot conceive we are yet come, which I called its serene and quiet state) to be foretold and described, Rev 20:1-15 ; after which shall be the battle with all the wicked of the earth, which shall end in Christ’ s coming to judge the world, and the general resurrection in order to it.

8. I take the last two chapters to describe a state of the church agreeing to none but the church triumphant, and have accordingly interpreted them.

If any differ from me in any of these things, it will be no wonder if he disagreeth with me in the explication of the chapters and verses relating to them.

I dare not be positive as to the sense I have given, but shall only say it is what appeareth to me most probable. There have been found some in the tents of protestants, that have taken much pains to free the papacy from the imputation of antichrist. This I conceive was Grotius’ s design, in his interpretation of this book, as if it had been a history rather than a prophecy, and if a prophecy, fulfilled in less than two hundred and fifty years after it was published. As to the papacy being antichrist, I think that great person spake well, who would not be peremptory in the case, but said, it had so many of his marks, that upon a hue and cry for antichrist, he should apprehend him. I shall add, that if he were so apprehended and tried, he could never acquit himself either at the bar of Scripture or reason.

REVELATION CHAPTER 1

Rev 1:1-3 The preface.

Rev 1:4-6 John’ s salutation to the seven churches of Asia.

Rev 1:7 The coming of Christ,

Rev 1:8 his eternal majesty.

Rev 1:9-20 John relateth his vision of the Son of man with the

seven stars and the seven golden candlesticks.

The Revelation of Jesus Christ the Apocalypse, (as this book is sometimes called), that is, the discovering or unveiling of some hidden things; so the word revelation signifieth. The Greek word is often used in the New Testament, and is ordinarily translated so. It is called The Revelation of Jesus Christ because Christ received it from his Father, as the next words show.

Which God gave unto him as he was Mediator: by God here, is to be understood the Father, not exclusively to the Son, as if he were not God, but to show the order of working in the Holy Trinity, Joh 7:16 Joh 14:10 . Christ in his state of humiliation is said to learn of the Father; in his state of exaltation, to receive from the Father.

To show unto his servants to John, and by him to all saints that will be studious of things revealed.

Things which must shortly come to passa dei genesyai en tacei . This phrase puts us out of doubt, that this book is not a relation or narrative of things past, but a revelation or prediction of things to come: see also Rev 22:6,16 . Which makes me wonder at the confidence of a learned annotator of our that all things here relate, either to the siege of Jerusalem (which was past more than twenty years before this Revelation to St. John), or to pagan Rome, which, indeed, continued two hundred and odd years after this. But his notion is contrary to the general sense of all interpreters, whether the ancient fathers or modern writers. The phrase, indeed, signifies shortly, but never what was past, nor always what shall in a few days come to pass; see Luk 18:8 Rom 16:20 ; though indeed sometimes it signifies the time immediately following a command, as Act 12:7 Act 22:18 : and considering it is God’ s phrase, to whom a thousand years are but as yesterday, Psa 90:4 , and who calls the things that are not as if they were, and who manifestly calls all those years between Christ’ s coming and the end of the world (almost one thousand seven hundred of which are past already) the last days, we may allow him to say, those things should be shortly, which soon after should begin to be effected, though not finished till Christ’ s second coming. Though therefore we may allow this verse the key to open the whole Apocalypse, yet we must judge the learned author hath turned it the wrong way. Christ had foretold the ruin of Jerusalem, Mat 24:1-51 , nor was it now the matter of a prophecy, but history. The first six seals plainly show the state of the Christian church under Rome pagan; what shall we say to all things represented under the seventh seal, &c.?

And he sent and signified it by his angel first by one angel, and then by another, or (possibly) constantly by the same.

Unto his servant John: who this John was, we shall declare further, Rev 1:2,4 .

Poole: Rev 1:2 - Who bare record of the word of God // And of the testimony of Jesus Christ // And of all things that he saw

Who bare record of the word of God: this phrase determines the controversy about the penman of this part of holy writ, and puts it out of doubt that it was John the apostle and evangelist; the phrase so agrees to Joh 1:19,32,34 19:35 . The word in the Greek signifies, bare testimony to, or of, the word of God. Some understand Christ, so called, 1Jo 1:2 . Some would have the gospel meant by it; and if any think this the more probable sense, because, though Christ be elsewhere called the Word, yet he is not called the word of God; and it is not here in the dative, but the accusative case; I see no reason to contradict them.

And of the testimony of Jesus Christ: by the testimony of Christ is to be understood the doctrine of Christ, called so, because it is a testimony concerning him; or rather, that which he testified, who is elsewhere called the true and faithful witness.

And of all things that he saw: this may be understood with reference to what went before; so it agreeth with 1Jo 1:1-10 ; or to what followeth in this Revelation, made to him in visions in a great measure.

PBC: Rev 1:1 - which must shortly come to pass // The things which must shortly come to pass

Don’t try to make the book of Revelation the second bible that’s totally independent of the first one. It’s the sixty-sixth out of 66 books and it’s the same message from the same God. We have allegorized, parablized, devastated the message of Revelation to our great harm. There are two points of interpretation in Revelation that I want to suggest for your consideration -just study the book from this perspective and see if it helps you. What you have in the book of Revelation is revelations from God that present for us the image of ideas. Don’t allegorize all the horns on the beast. It’s not an allegory. It’s the image of an idea and that’s what the book of Revelation is full of. What can we learn if we take away the anemic attribute of allegory and symbolism from Revelation and look for ideas that make the images come to life and make sense to us. That’s one point. The other point -when you’re reading the book of Revelation, John in the Spirit is transported to different locations and given different perspectives of the visions he receives. He sees into heaven. He’s taken to heaven. He sees things in heaven. From heaven he sees the perspective of heaven of things on the earth. Don’t forget where John is and what perspective he has when you read the vision. Eld. Joe Holder

A PRACTICAL VIEW OF THE REVELATION

We do believe and affirm that The Revelation is scripture, and therefore the word of God. This being true it is profitable for doctrine, reproof, correction, and instruction in righteousness, to the end that through it, and all other scripture, the man of God may be made perfect unto every good work. (See 1Ti 3:16) Consequently our purpose in studying The Revelation should be not to see how many unfathomable mysteries we can find but to find how we may use it to profit in the Lord.

The first phrase of the book, The Revelation, declares the purpose and content of it. It is "The Revelation of Jesus Christ." We are to understand from the very beginning to the end of the book that the descriptions of all things, conditions, circumstances, consequences, principles, apparitions etc are presented in symbolic language, and all have to do with revealing Jesus Christ to the reader. Many symbols or figures which occur within the text are unfamiliar to us, but they would have been plain to the people of the church at the time they were written, and the church could profit from the knowledge of them. If we can discover the significance of more of them we also could profit from them.

Because of our not knowing the significance of a symbol, its meaning is lost to us. Our imagination runs wild, and beasts and dragons and serpents and horses and scorpions and thunder and lightning and blood and smoke and fire and rivers and war and famine and death and hell take on fantastic dimensions. We lose sight of Him of whom The Revelation is all about, Jesus Christ. For this reason many people have supposed the book to be a book of mysteries not to be understood until the end of time. On the contrary, it is a book of practical instruction to the church, and we, especially the ministers, ought to spend more time studying it. By hard study, meditation and fervent prayer we will be able to learn more about the book, and be able to rejoice in the view of Jesus it presents rather than standing awe-stricken by its supposed mystery and forebodings of gloom and misery.

The first three chapters of the book (Re 1:1-20; 2:1-29; 3:1-22) are more easily understood than the rest. We need to study them diligently, because the better we understand the first, the more likely we are to understand the latter. In the first chapter, Jesus appears to John while an exile on the isle of Patmos. Jesus identifies himself to John and instructs him to write what he sees in a book, and send it to the seven churches in Asia. Here is given unto us an example of resolute faith. John was a prisoner of Rome, exiled to the island called Patmos, separated from the brotherhood of the church, no means of communicating with the church except through the hands of the Romans. It would seem an impossibility, if he wrote a book, that it could be delivered to the churches. We find no indication that John faltered in the least. He immediately went forward with the work assigned to him. Evidently he understood that when God gives us a work to do, we are to be up and about it, and leave the consequences to Him. OH! that men today would exercise such faith. It is not that we do not have such faith, it is that we do not exercise the faith we do have! Faith is a gift from God. Living by faith is our responsibility!

What an important practical lesson taught in Re 1:1-20 which so many people see as a great mystery. I dare say volumes could be written about the practical lessons presented in Re 1:1-20.

461

Jesus Christ, the Alpha and Omega

The Preface {Re 1:1-3}

There are three important foundations for proper interpretation of all that follows.

First, this is revealed from God to Jesus Christ, and is to be given to the Churches. " For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel." {Joh 5:20} John was that servant who would pen these things down for the Churches.

"which must shortly come to pass"

Second, it is a revelation of things " which must shortly come to pass." The Greek word for shortly is en (SGreek: 1722. en); a primary preposition denoting (fixed) position (in place, time or state), to give oneself wholly to; to do quickly, shortly, speedily...

When we examine the text, we are told that these things will be carried out in the very near future quickly (speedily) by one who is mighty and will give Himself wholly to this work. Third, Jesus Christ signified it by His angel unto His servant John. This messenger was faithful in delivering the messages which were important to the people in that day. We are given the written word which contains those messages. Let us be careful not to add nor take away from these things. May we prayerfully and carefully seek guidance from God in our interpretations.— Eld. Charles Taylor

"The things which must shortly come to pass" deals with events that are immediate at the time of the writing. There are so many close parallels between so many of the symbols that are given later in the Book to the historical writings of Josephus that it is my opinion this revelation was given prior to the destruction of Jerusalem in 70 A.D.

462

PBC: Rev 1:2

"record"[1]

According to Parson’s Thesaurus, Record means a register, a catalog, a daybook, a ledger, or lot. This shows that these events were already put in a register. If so, God will not change it because He is omniscient, or all knowledgeable of past, present, and future.

Eld. Charles Taylor

[1] The Greek word marturew, (SGreek: 3140. martureo from martuv (SGreek: 3144. martus); to be a witness, give [evidence], bear record, have (obtain of) good (honest) report, be well reported of, testify, give (obtain) witness.

Haydock: Rev 1:1-3 - The Apocalypse // Of Jesus Christ....by his Angel

The Apocalypse, or Revelation. I rather prefer the word Apocalypse, which the Latin interpreter did not think fit to change. ---

Of Jesus Christ....by his Angel, sent to his servant, John. So that these things were immediately revealed to St. John by an Angel, who represented and spoke in the person of Christ.--- Which must shortly come; and as it is again said, (ver. 3.) the time is at hand. This cannot be meant of all things in the Apocalypse, where mention is also made of the day of judgment, and of the glory of heaven at the end of the world. It can only mean, that some things were to happen shortly, i.e. what is said of the seven churches. (Chap. ii. and iii.) Or the persecutions foretold should begin shortly. Or else these expressions are only to signify, that all time is short, and that from the coming of the Messias, we are not in the last age, or the last hour. See 1 John ii. 18. (Witham) ---

St. John excites their attention by the most pressing motives, the approach of the events. Whatever explanation be given of this book, it is equally true in all, that the time is at hand, when it will begin to be accomplished. To find our consolation and happiness in this sacred book, according to the promise of the Holy Spirit, we must peruse it with faith and humility, receive the interpretation of the Church with submission and docility, and practise the truths contained with fidelity and promptitude. What is the life of man, since ages are but moments that escape us? Eternity is but a moment, but a moment that will never end.

Gill: Rev 1:1 - The Revelation of Jesus Christ // which God gave unto him // to show unto his servant things which must shortly come to pass // and he sent, and signified it by his angel unto servant John

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.

Gill: Rev 1:2 - Who bore record of the word of God // And of the testimony of Jesus Christ // and of all things that he saw

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.