Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re1.rwp

Text File | 1993-03-13 | 27KB | 453 lines

1:1 {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 (#Lu 2:32|), but in LXX and common in the
Epistles (#2Th 1:7|), though only here in this book besides the
title, from \apokaluptô\, 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
\phanerôsis\ (#1Co 12:7|). The precise meaning here turns on the
genitive following. {Of Jesus Christ} (\Iêsou Christou\). Hort
takes it as objective genitive (revelation about Jesus Christ),
but Swete rightly argues for the subjective genitive because of
the next clause. {Gave him} (\edôken autoi\). It is the Son who
received the revelation from the Father, as is usual (#Joh
5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active
infinitive of \deiknumi\, purpose of God in giving the revelation
to Christ. {Unto his servants} (\tois doulois autou\). Believers
in general and not just to officials. Dative case. God's servants
(or Christ's). {Must shortly come to pass} (\dei genesthai en
tachei\). Second aorist middle infinitive of \ginomai\ with
\dei\. See this same adjunct (\en tachei\) in #Lu 18:8; Ro 16:20;
Re 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.
{Sent and signified} (\esêmanen aposteilas\). "Having sent (first
aorist active participle of \apostellô\, #Mt 10:16| and again in
#Re 22:6| of God sending his angel) signified" (first aorist
active indicative of \sêmainô\, from \sêma\, sign or token, for
which see #Joh 12:33; Ac 11:28|). See #12:1| for \sêmeion\,
though \sêmainô\ (only here in the Apocalypse) suits admirably
the symbolic character of the book. {By his angel} (\dia tou
aggelou autou\). Christ's angel as Christ is the subject of the
verb \esêmanen\, as in 22:16 Christ sends his angel, though in
#22:6| God sends. {Unto his servant John} (\tôi doulôi autou
Iôanei\). 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).

1:2 {Bare witness} (\emarturêsen\). First aorist active
indicative of \martureô\, which, along with \martus\ and
\marturia\, is common in all the Johannine books (cf.
#22:18,20|), usually with \peri\ or \hoti\, but with cognate
accusative as here in #22:16,20; 1Jo 5:10|. Epistolary aorist
here, referring to this book. {The word of God} (\ton logon tou
theou\). Subjective genitive, given by God. The prophetic word as
in #1:9; 6:9; 20:4|, not the personal Word as in #19:14|. {The
testimony of Jesus Christ} (\tên marturian Iêsou Christou\).
Subjective genitive again, borne witness to by Jesus Christ.
{Even of all the things that he saw} (\hosa eiden\). Relative
clause in apposition with \logon\ and \marturian\.

1:3 {Blessed} (\makarios\). As in #Mt 5:3ff|. This endorses the
book as a whole. {He that readeth} (\ho anaginôskôn\). Present
active singular articular participle of \anaginôskô\ (as in #Lu
4:16|). Christians in their public worship followed the Jewish
custom of public reading of the Scriptures (#2Co 3:14f.|). The
church reader (\anagnôstês\, lector) gradually acquired an
official position. John expects this book to be read in each of
the seven churches mentioned (#1:4|) and elsewhere. Today the
public reading of the Bible is an important part of worship that
is often poorly done. {They that hear} (\hoi akouontes\). Present
active plural articular participle of \akouô\ (the audience).
{And keep} (\kai têrountes\). Present active participle of
\têreô\, a common Johannine word (#1Jo 2:4|, etc.). Cf. #Mt
7:24|. "The content of the Apocalypse is not merely prediction;
moral counsel and religious instruction are the primary burdens
of its pages" (Moffatt). {Written} (\gegrammena\). Perfect
passive participle of \graphô\. {For the time is at hand} (\ho
gar kairos eggus\). Reason for listening and keeping. On \kairos\
see #Mt 12:1|, time of crisis as in #1Co 7:29|. How near \eggus\
(at hand) is we do not know any more than we do about \en tachei\
(shortly) in #1:1|.

1:4 {To the seven churches which are in Asia} (\tais hepta
ekklêsiais tais en têi Asiâi\). Dative case as in a letter (#Ga
1:1|). John is writing, but the revelation is from God and Christ
through an angel. It is the Roman province of Asia which included
the western part of Phrygia. There were churches also at Troas
(#Ac 20:5ff.|) and at Colossal and Hierapolis (#Col 1:1; 2:1;
4:13|) and possibly at Magnesia and Tralles. But these seven were
the best points of communication with seven districts (Ramsay)
and, besides, seven is a favorite number of completion (like the
full week) in the book (#1:4,12,16; 4:5; 5:1,6; 8:2; 10:3; 11:13;
12:3; 13:1; 14:6f.|). {From him which is} (\apo ho ôn\). This use
of the articular nominative participle of \eimi\ after \apo\
instead of the ablative is not due to ignorance or a mere slip
(\lapsus pennae\), for in the next line we have the regular idiom
with \apo tôn hepta pneumatôn\. It is evidently on purpose to
call attention to the eternity and unchangeableness of God. Used
of God in #Ex 3:14|. {And which was} (\kai ho ên\). Here again
there is a deliberate change from the articular participle to the
relative use of \ho\ (used in place of \hos\ to preserve identity
of form in the three instances like Ionic relative and since no
aorist participle of \eimi\ existed). The oracle in Pausanias X.
12 has it: \Zeus ên, Zeus esti, Zeus essetai\ (Zeus was, Zeus is,
Zeus will be). {Which is to come} (\ho erchomenos\). "The Coming
One," futuristic use of the present participle instead of \ho
esomenos\. See the same idiom in verse #8; 4:8| and (without \ho
erchomenos\) in #11:17; 16:5|. {From the seven spirits} (\apo tôn
hepta pneumatôn\). A difficult symbolic representation of the
Holy Spirit here on a par with God and Christ, a conclusion borne
out by the symbolic use of the seven spirits in #3:1; 4:5; 5:6|
(from #Zec 4:2-10|). There is the one Holy Spirit with seven
manifestations here to the seven churches (Swete, _The Holy
Spirit in the N.T._, p. 374), unity in diversity (#1Co 12:4|).
{Which are} (\tôn\ article Aleph A, \ha\ relative P). {Before his
throne} (\enôpion tou thronou autou\). As in #4:5f|.

1:5 {Who is the faithful witness} (\ho martus ho pistos\). "The
witness the faithful," nominative in apposition like \prôtotokos\
and \archôn\ with the preceding ablative \Iêsou Christou\ with
\apo\, a habit of John in this book (apparently on purpose) as in
#2:13,20; 3:12|, etc. See this same phrase in #2:13; 3:14|. The
use of \martus\ of Jesus here is probably to the witness (#1:1|)
in this book (#22:16f.|), not to the witness of Jesus before
Pilate (#1Ti 6:13|). {The first-born of the dead} (\ho prôtotokos
tôn nekrôn\). A Jewish Messianic title (#Ps 88:28|) and as in
#Col 1:18| refers to priority in the resurrection to be followed
by others. See #Lu 2:7| for the word. {The ruler of the kings of
the earth} (\ho archôn tôn basileôn tês gês\). Jesus by his
resurrection won lordship over the kings of earth (#17:14;
19:16|), what the devil offered him by surrender (#Mt 4:8f.|).
{Unto him that loveth us} (\tôi agapônti hêmâs\). Dative of the
articular present (not aorist \agapêsanti\) active participle of
\agapaô\ in a doxology to Christ, the first of many others to God
and to Christ (#1:6; 4:11; 5:9,12f.; 7:10,12|, etc.). For the
thought see #Joh 3:16|. {Loosed} (\lusanti\). First aorist active
participle of \luô\ (Aleph A C), though some MSS. (P Q) read
\lousanti\ (washed), a manifest correction. Note the change of
tense. Christ loosed us once for all, but loves us always. {By
his blood} (\en tôi haimati autou\). As in #5:9|. John here as in
the Gospel and Epistles states plainly and repeatedly the place
of the blood of Christ in the work of redemption.

1:6 {And he made} (\kai epoiêsen\). Change from the participle
construction, which would be \kai poiêsanti\ (first aorist active
of \poieô\) like \lusanti\ just before, a Hebraism Charles calls
it, but certainly an anacoluthon of which John is very fond, as
in #1:18; 2:2,9,20; 3:9; 7:14; 14:2f.; 15:3|. {Kingdom}
(\basileian\). So correctly Aleph A C, not \basileis\ (P
cursives). Perhaps a reminiscence of #Ex 19:6|, a kingdom of
priests. In #5:10| we have again "a kingdom and priests." The
idea here is that Christians are the true spiritual Israel in
God's promise to Abraham as explained by Paul in #Ga 3; Ro 9|.
{To be priests} (\hiereis\). In apposition with \basileian\, but
with \kai\ (and) in #5:10|. Each member of this true kingdom is a
priest unto God, with direct access to him at all times. {Unto
his God and Father} (\tôi theôi kai patri autou\). Dative case
and \autou\ (Christ) applies to both \theôi\ and \patri\. Jesus
spoke of the Father as his God (#Mt 27:46; Joh 20:17|) and Paul
uses like language (#Eph 1:17|), as does Peter (#1Pe 1:3|). {To
him} (\autôi\). Another doxology to Christ. "The adoration of
Christ which vibrates in this doxology is one of the most
impressive features of the book" (Moffatt). Like doxologies to
Christ appear in #5:13; 7:10; 1Pe 4:11; 2Pe 3:18; 2Ti 4:18; He
13:21|. These same words (\hê doxa kai to kratos\) in #1Pe 4:11|,
only \hê doxa\ in #2Pe 3:18; 2Ti 4:18|, but with several others
in #Re 5:13; 7:10|.

1:7 {Behold, he cometh with the clouds} (\idou erchetai meta tôn
nephelôn\). Futuristic present middle indicative of \erchomai\, a
reminiscence of #Da 7:13| (Theodotion). "It becomes a common
eschatological refrain" (Beckwith) as in #Mr 13:26; 14:62; Mt
24:30; 26:64; Lu 21:27|. Compare the manifestation of God in the
clouds at Sinai, in the cloudy pillar, the Shekinah, at the
transfiguration" (Vincent). {Shall see} (\opsetai\). Future
middle of \horaô\, a reminiscence of #Zec 12:10| according to the
text of Theodotion (Aquila and Symmachus) rather than the LXX and
like that of #Mt 24:30| (similar combination of Daniel and
Zechariah) and #26:64|. This picture of the victorious Christ in
his return occurs also in #14:14, 18-20; 19:11-21; 20:7-10|. {And
they which} (\kai hoitines\). "And the very ones who," Romans and
Jews, all who shared in this act. {Pierced} (\exekentêsan\).
First aorist active indicative of \ekkenteô\, late compound
(Aristotle, Polybius, LXX), from \ek\ and \kenteô\ (to stab, to
pierce), in N.T., only here and #Joh 19:37|, in both cases from
#Zec 12:10|, but not the LXX text (apparently proof that John
used the original Hebrew or the translation of Theodotion and
Aquila). {Shall mourn} (\kopsontai\). Future middle (direct) of
\koptô\, old verb, to cut, "they shall cut themselves," as was
common for mourners (#Mt 11:17; Lu 8:52; 23:27|). From #Zec
12:12|. See also #Re 18:9|. {Tribes} (\phulai\). Not just the
Jewish tribes, but the spiritual Israel of Jews and Gentiles as
in #7:4-8|. No nation had then accepted Christ as Lord and
Saviour, nor has any yet done so.

1:8 {The Alpha and the Omega} (\to Alpha kai to O\). The first
and the last letters of the Greek alphabet, each with its own
neuter (grammatical gender) article. This description of the
eternity of God recurs in #21:6| with the added explanation \hê
archê kai to telos\ (the Beginning and the End) and of Christ in
#22:13| with the still further explanation \ho prôtos kai ho
eschatos\ (the First and the Last). This last phrase appears also
in #1:17; 2:8| without \to Alpha kai to O\. The change of speaker
here is unannounced, as in #16:15; 18:20|. Only here and #21:5f|.
is God introduced as the speaker. The eternity of God guarantees
the prophecy just made. {The Lord God} (\Kurios ho theos\). "The
Lord the God." Common phrase in Ezekiel (#Eze 6:3,11; 7:2|, etc.)
and in this book (#4:8; 11:17; 15:3; 16:7; 19:6; 21:22|). See
#1:4; 4:8| for the triple use of \ho\, etc. to express the
eternity of God. {The Almighty} (\ho pantokratôr\). Late compound
(\pâs\ and \krateô\), in Cretan inscription and a legal papyrus,
common in LXX and Christian papyri, in N.T. only in #2Co 6:18|
(from #Jer 38:35|) and #Re 1:8; 4:8; 11:17; 15:3; 16:7,14;
19:6,15; 21:22|.

1:9 {I John} (\Egô Iôanês\). So #22:8|. In apocalyptic literature
the personality of the writer is always prominent to guarantee
the visions (#Da 8:1; 10:2|). {Partaker with you}
(\sunkoinônos\). See already #1Co 9:23|. "Co-partner with you"
(#Ro 11:17|). One article with \adelphos\ and \sunkoinônos\
unifying the picture. The absence of \apostolos\ here does not
show that he is not an apostle, but merely his self-effacement,
as in the Fourth Gospel, and still more his oneness with his
readers. So there is only one article (\têi\) with \thlipsei\
(tribulation), \basileiâi\ (kingdom), \hupomonêi\ (patience),
ideas running all through the book. Both the tribulation (see #Mt
13:21| for \thlipsis\) and the kingdom (see #Mt 3:2| for
\basileia\) were present realities and called for patience
(\hupomonê\ being "the spiritual alchemy" according to Charles
for those in the kingdom, for which see #Lu 8:15; Jas 5:7|). All
this is possible only "in Jesus" (\en Iêsou\), a phrase on a par
with Paul's common \en Christôi\ (in Christ), repeated in
#14:13|. Cf. #3:20; 2Th 3:5|. {Was} (\egenomên\). Rather, "I came
to be," second aorist middle indicative of \ginomai\. {In the
isle that is called Patmos} (\en têi nêsôi têi kaloumenêi
Patmôi\). Patmos is a rocky sparsely settled island some ten
miles long and half that wide, one of the Sporades group in the
Aegean Sea, south of Miletus. The present condition of the island
is well described by W. E. Geil in _The Isle That Is Called
Patmos_ (1905). Here John saw the visions described in the book,
apparently written while still a prisoner there in exile. {For
the word of God and the testimony of Jesus} (\dia ton logon tou
theou kai tên marturian Iêsou\). The reason for (\dia\ and the
accusative) John's presence in Patmos, naturally as a result of
persecution already alluded to, not for the purpose of preaching
there or of receiving the visions. See verse #2| for the phrase.

1:10 {I was in the Spirit} (\egenomên en pneumati\). Rather, "I
came to be (as in #1:9|) in the Spirit," came into an ecstatic
condition as in #Ac 10:10f.; 22:17|, not the normal spiritual
condition (\einai en pneumati\, #Ro 8:9|). {On the Lord's Day}
(\en têi kuriakêi hêmerâi\). Deissmann has proven (_Bible
Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions
and papyri that the word \kuriakos\ was in common use for the
sense "imperial" as imperial finance and imperial treasury and
from papyri and ostraca that \hêmera Sebastê\ (Augustus Day) was
the first day of each month, Emperor's Day on which money
payments were made (cf. #1Co 16:1f.|). It was easy, therefore,
for the Christians to take this term, already in use, and apply
it to the first day of the week in honour of the Lord Jesus
Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_.
9). In the N.T. the word occurs only here and #1Co 11:20|
(\kuriakon deipnon the Lord's Supper\). It has no reference to
\hêmera kuriou\ (the day of judgment, #2Pe 3:10|). {Behind me}
(\opisô mou\). "The unexpected, overpowering entrance of the
divine voice" (Vincent). Cf. #Eze 3:12|. {Voice} (\phônên\). Of
Christ, as is plain in verses #12f|. {As of a trumpet} (\hôs
salpiggos\). So in #4:1| referring to this. {Saying}
(\legousês\). Present active participle genitive case agreeing
with \salpiggos\ rather than \legousan\, accusative agreeing with
\phônên\. So on purpose, as is clear from #4:1|, where \lalousês\
also agrees with \salpiggos\.

1:11 {Write in a book} (\grapson eis biblion\). First aorist
active imperative of \graphô\ for instantaneous action. The
commission covers the whole series of visions which all grow out
of this first vision of the Risen Christ. {Send} (\pempson\).
First aorist active imperative of \pempô\. Part of the commission
from Christ. The names of the seven churches of #1:4| are now
given, and the particular message to each church comes in
chapters 2 and 3 and in the same order, the geographical order
going north from Ephesus, then east and south to Laodicea. But
apparently the whole book was to be read to each of the seven
churches. It would probably also be copied at each church.

1:12 {To see the voice} (\blepein tên phônên\). The voice put for
the person speaking. {Having turned} (\epistrepsas\). First
aorist active participle of \epistrephô\, from which also
\epestrepsa\, just before, for which verb see #Ac 15:36; 16:18|.
{Seven golden candlesticks} (\hepta luchnias chrusas\). See #Mt
5:15| for \luchnia\ (lampstand). Symbols of the seven churches as
explained in verse #20|. See #Ex 25:35ff.| for description of a
seven-branched candlestick, but here the lampstands are separate.

1:13 {One like unto a son of man} (\homoion huion anthrôpou\).
Note accusative here with \homoion\ (object of \eidon\) as in
#14:14| and not the associative-instrumental as is usual (#1:15;
4:3,6|). Charles holds that \homoion\ here has the sense of \hôs\
(as) and compares #4:6; 22:1| for proof. The absence of the
article here shows also (Charles) that the idea is not "like the
Son of man" for Christ is the Son of man. He is like "a son of
man," but not a man. {Clothed} (\endedumenon\). Perfect passive
participle of \enduô\, accusative case agreeing with \homoion\.
{A garment down to the foot} (\podêrê\). Old adjective \podêrês\
(from \pous\, foot, and \airô\), here only in N.T., accusative
singular retained with the passive participle as often with verbs
of clothing. Supply \chitôna\ or \esthêta\ (garment). {Girt
about} (\periezôsmenon\). Perfect passive participle of
\perizônnumi\, accusative singular agreeing with \homoion\. {At
the breasts} (\pros tois mastois\). Old word for breasts of a
woman (#Lu 11:27; 23:29|) and nipples of a man, as here. High
girding like this was a mark of dignity as of the high priest
(Josephus, _Ant_. III. 7. 2). For \pros\ with the locative see
#Mr 5:11|. {With a golden girdle} (\zônên chrusân\). Accusative
case again retained with the passive participle (verb of
clothing). Note also \chrusân\ (vernacular _Koiné_) rather than
the old form, \chrusên\.

1:14 {As white wool} (\hôs erion leukon\). \Erion\ (wool) in N.T.
only here and #Heb 9:19|, though old word. The person of the Lord
Jesus is here described in language largely from #Da 7:9| (the
Ancient of Days). {White as snow} (\hôs chiôn\). Just "as snow,"
also in #Da 7:9|. In N.T. only here and #Mt 28:3|. {As a flame of
fire} (\hôs phlox puros\). In #Da 7:9| the throne of the Ancient
of Days is \phlox puros\, while in #Da 10:6| the eyes of the
Ancient of Days are \lampades puros\ (lamps of fire). See also
#2:18; 19:12| for this bold metaphor (like #Heb 1:7|).

1:15 {Burnished brass} (\chalkolibanôi\).
Associative-instrumental case after \homoioi\. This word has so
far been found nowhere else save here and #2:18|. Suidas defines
it as an \êlecktron\ (amber) or a compound of copper and gold and
silver (_aurichalcum_ in the Latin Vulgate). It is in reality an
unknown metal. {As if it had been refined} (\hôs pepuromenês\).
Perfect passive participle of \puroô\, old verb, to set on fire,
to glow, as in #Eph 6:16; Re 3:18|. The feminine gender shows
that \hê chalkolibanos\ is referred to with \tês chalkolibanou\
understood, for it does not agree in case with the
associative-instrumental \chalkolibanôi\ just before. Some would
call it a slip for \pepuromenôi\ as Aleph, and some cursives have
it (taking \chalkolibanôi\ to be neuter, not feminine). But P Q
read \pepurômenoi\ (masculine plural), a correction, making it
agree in number and gender with \podes\ (feet). {In a furnace}
(\en kaminôi\). Old word, in N.T. also #9:2; Mt 13:42,50|. {As
the voice of many waters} (\hôs phônê hudatôn pollôn\). So the
voice of God in the Hebrew (not the LXX) of #Eze 43:2|. Repeated
in #14:2; 19:6|.

1:16 {And he had} (\kai echôn\). "And having," present active
participle of \echô\, loose use of the participle (almost like
\eiche\, imperfect) and not in agreement with \autou\, genitive
case. This is a common idiom in the book; a Hebraism, Charles
calls it. {In his right hand} (\en têi dexiâi cheiri\). For safe
keeping as in #Joh 10:28|. {Seven stars} (\asteras hepta\).
Symbols of the seven churches (verse #20|), seven planets rather
than Pleiades or any other constellation like the bear.
{Proceeded} (\ekporeuomenê\). Present middle participle of
\ekporeuomai\, old compound (#Mt 3:5|) used loosely again like
\echôn\. {A sharp two-edged sword} (\romphaia distomos oxeia\).
"A sword two-mouthed sharp." \Romphaia\ (as distinct from
\machaira\) is a long sword, properly a Thracian javelin, in N.T.
only #Lu 2:35; Re 1:16; 2:12; Heb 4:12|. See \stoma\ used with
\machairês\ in #Lu 21:24| (by the mouth of the sword).
{Countenance} (\opsis\). Old word (from \optô\), in N.T. only
here, #Joh 7:24; 11:44|. {As the sun shineth} (\hôs ho hêlios
phainei\). Brachylogy, "as the sun when it shines." For \phainei\
see #Joh 1:5|.

1:17 {I fell} (\epesa\). Late form for the old \epeson\ (second
aorist active indicative of \piptô\, to fall). Under the
over-powering influence of the vision as in #19:10|. {He laid}
(\ethêken\). First aorist active indicative of \tithêmi\. The act
restored John's confidence. {Fear not} (\mê phobou\). Cf. #Lu
1:13| to Zacharias to give comfort. {I am the first and the last}
(\egô eimi ho prôtos kai ho eschatos\). Used in #Isa 44:6; 48:12|
of God, but here, #2:8; 22:13| of Christ. {And the Living One}
(\kai ho zôn\). Present active articular participle of \zaô\,
another epithet of God common in the O.T. (#De 32:40; Isa 49:18|,
etc.) and applied purposely to Jesus, with which see #Joh 5:26|
for Christ's own words about it.

1:18 {And I was dead} (\kai egenomên nekros\). "And I be came
dead" (aorist middle participle of \ginomai\ as in #1:9,10|,
definite reference to the Cross). {I am alive} (\zôn eimi\).
Periphrastic present active indicative, "I am living," as the
words \ho zôn\ just used mean. {Forevermore} (\eis tous aiônas
tôn aiônôn\). "Unto the ages of the ages," a stronger expression
of eternity even than in #1:6|. {The keys} (\tas kleis\). One of
the forms for the accusative plural along with \kleidas\, the
usual one (#Mt 16:19|). {Of death and of Hades} (\tou thanatou
kai tou hâidou\). Conceived as in #Mt 16:18| as a prison house or
walled city. The keys are the symbol of authority, as we speak of
honouring one by giving him the keys of the city. Hades here
means the unseen world to which death is the portal. Jesus has
the keys because of his victory over death. See this same graphic
picture in #6:8; 20:13f|. For the key of David see #3:7|, for the
key of the abyss see #9:1; 20:1|.

1:19 {Therefore} (\oun\). In view of Christ's words about himself
in verse #18| and the command in verse #11|. {Which thou sawest}
(\ha eides\). The vision of the Glorified Christ in verses
#13-18|. {The things which are} (\ha eisin\). Plural verb
(individualising the items) though \ha\ is neuter plural,
certainly the messages to the seven churches (#1:20-3:22|) in
relation to the world in general, possibly also partly epexegetic
or explanatory of \ha eides\. {The things which shall come to
pass hereafter} (\ha mellei ginesthai meta tauta\). Present
middle infinitive with \mellei\, though both aorist and future
are also used. Singular verb here (\mellei\) blending in a single
view the future. In a rough outline this part begins in 4:1 and
goes to end of chapter 22, though the future appears also in
chapters 2 and 3 and the present occurs in 4 to 22 and the
elements in the vision of Christ (#1:13-18|) reappear repeatedly.

1:20 {The mystery of the seven stars} (\to mustêrion tôn hepta
asterôn\). On the word \mustêrion\ see on »Mt 13:11; 2Th 2:7; Col
1:26|. Here it means the inner meaning (the secret symbol) of a
symbolic vision (Swete) as in #10:7; 13:18; 17:7,9; Da 2:47|.
Probably the accusative absolute (Charles), "as for the mystery"
(Robertson, _Grammar_, pp. 490, 1130), as in #Ro 8:3|. This item
is picked out of the previous vision (#1:16|) as needing
explanation at once and as affording a clue to what follows
(#2:1,5|). {Which} (\hous\). Masculine accusative retained
without attraction to case of \asterôn\ (genitive, \hôn\). {In my
right hand} (\epi tês dexias mou\). Or "upon," but \en têi\,
etc., in verse #16|. {And the seven golden candlesticks} (\kai
tas hepta luchnias tas chrusâs\). "The seven lampstands the
golden," identifying the stars of verse #16| with the lampstands
of verse #12|. The accusative case here is even more peculiar
than the accusative absolute \mustêrion\, since the genitive
\luchniôn\ after \mustêrion\ is what one would expect. Charles
suggests that John did not revise his work. {The angels of the
seven churches} (\aggeloi tôn hepta ekklêsiôn\). Anarthrous in
the predicate (angels of, etc.). "The seven churches" mentioned
in #1:4,11|. Various views of \aggelos\ here exist. The simplest
is the etymological meaning of the word as messenger from
\aggellô\ (#Mt 11:10|) as messengers from the seven churches to
Patmos or by John from Patmos to the churches (or both). Another
view is that \aggelos\ is the pastor of the church, the reading
\tên gunaika sou\ (thy wife) in #2:20| (if genuine) confirming
this view. Some would even take it to be the bishop over the
elders as \episcopos\ in Ignatius, but a separate \aggelos\ in
each church is against this idea. Some take it to be a symbol for
the church itself or the spirit and genius of the church, though
distinguished in this very verse from the churches themselves
(the lampstands). Others take it to be the guardian angel of each
church assuming angelic patrons to be taught in #Mt 18:10; Ac
12:15|. Each view is encompassed with difficulties, perhaps fewer
belonging to the view that the "angel" is the pastor. {Are seven
churches} (\hepta ekklêsiai eisin\). These seven churches
(#1:4,11|) are themselves lampstands (#1:12|) reflecting the
light of Christ to the world (#Mt 5:14-16; Joh 8:12|) in the
midst of which Christ walks (#1:13|).