Revelation Chapter 1 Verses

[LittleLambofJesus]

Revelation 1:2
Who doth bare witness/testifies the word of the God
and the evidence/testimony of Jesus Christ, as much as he saw

These 2 Greek words are different forms of the root word #3144. [which may be where the english word "martyr" comes from?

1:2 Who doth bare witness/testifies/emarturhsen<3140> the word of the God
and the evidence/testimony/marturian/3141 of Jesus Christ

#3140 occurs 86 times, #3141 occurs 37 times, while #3144 occurs 37 times.

The exact word form of #3140 occurs in this verse 5 times: 3 times in John, 1 each in Acts and Revelation.
The exact word form of #3141 occurs in this verse occurs 17 times: 6 times in John1, 1 time in Acts [Acts 22:18], 3 times in the Epistles [1 Timothy 3:7, 1John 5:9, 10], 7 times in Revelation [the last time in Revelation 20:4]
20:4 And I saw thrones, and they sat upon them,
And judgment was given to them and the souls of those who have been beheaded because of the testimony/witnessing/marturian/3141 of Jesus and because of the word of God.............

Strong's Concordance with Hebrew and Greek Lexicon

3140. martureo from 3144; to be a witness, i.e. testify (literally or figuratively):--charge, give (evidence), bear record, have (obtain, of) good (honest) report, be well reported of, testify, give (have) testimony, (be, bear, give, obtain) witness.
3141. marturia from 3144; evidence given (judicially or genitive case):--record, report, testimony, witness.
3144. martus of uncertain affinity; a witness (literally (judicially) or figuratively (genitive case)); by analogy, a "martyr":-- martyr, record, witness.

 

[LittleLambofJesus]

Reve 1:3
Happy/blessed the one reading and the ones hearing the Word of the Prophecy
and keepings the in it having been written.
For the time is-nigh

1:3 Happy/blessed is the one reading/anaginwskwn<314> and the ones hearing............

#314 is comprised of the prefix #303 and root word #1097, literally "up-knowledge", perhaps liked to having some kind of knowledge from above? Will have to study more on that at a later time.
Any thought on it?

Strong's Concordance with Hebrew and Greek Lexicon
Strong's Number G314 matches the Greek ἀναγινώσκω (anaginōskō), which occurs 41 times...

314. anaginosko from 303 and 1097; to know again, i.e. (by extension) to read:--read.
303. ana a primary preposition and adverb; properly, up; but (by extension) used (distributively) severally, or (locally) at..........
1097. ginosko a prolonged form of a primary verb; to "know" (absolutely) in a great variety of applications and with many implications...........

It is interesting to note that of the 41 times #314 is used, the exact word form of it,
anaginwskwn<314>, is used only 3 times:
Matthew 24:15, Mark 13:14 and Reve 1:3.
The 2 Gospel verses are part of the famous "Olivet Discourse" showing how much Revelation is tied with it.

Matt 24:15.........that was spoken of through Daniel the prophet, standing in the holy place (whoever is reading/anaginwskwn<314> let him observe)
lMark 13:14 ............... that was spoken of by Daniel the prophet, standing where it ought not, (whoever is reading/anaginwskwn<314> let him understand),
then those in Judea, let them flee to the mountains;

Thoughts?

 

[LittleLambofJesus]

Reve 1:4
John, to the seven Assemblies that are in the Asia:
Grace to ye and peace, from the One being and Who was and the One coming.
And from the seven Spirits that are in view of His throne,

The majority of the verses using this salutatory greeting phrase "grace to ye and peace" are in the Pauline Epistles.. The first in Roman 1:7.
How beautiful this is.

Rom 1:7 To all who are in Rome, beloved of God, called to be saints:
Grace to ye and peace from God our Father and the Lord Jesus Christ.

Genesis 1:1 (NKJV)

The phrase "grace to ye and peace" occurs in 18 verses using a Greek.

14 times in the Pauline Epistles,
2 times in Epistles of Peter, 1 time in 2John 1:3 and 1 time in Revelation.

 

[W2L]

How beautiful this is.

Grace to ye and peace from God our Father and the Lord Jesus Christ.

Amen brother.

 

[LittleLambofJesus]

Reve 1:4
John, to the seven Assemblies that are in the Asia:
Grace to ye and peace, from the One being and Who was and the One coming.
And from the seven Spirits that are in view of His throne

The phrase "seven spirits" is used together in 4 verses, all in Revelation, which I put up to give perhaps better idea of the meaning of that phrase.

Genesis 1:1 (NKJV)

1:4 .....the seven Spirits that are in view of His throne
3:1 ......He who has the seven Spirits of God and the seven stars:
4:5......Seven lamps of fire were burning before the throne, which are the[fn] seven Spirits of God
5:6.....having seven horns and seven eyes, which are the seven Spirits of God sent out into all the land.

There are 3 other verses that use the words seven and spirits, which you can look at using a concordance. I prefer this one:

Strong's Concordance with Hebrew and Greek Lexicon

It had been suggested those could symbolize the seven-fold Spirit of God.
Thoughts?

Biblehub is a site I like to look at for variances Bible versions, commentaries, etc..

Revelation 1:4 Biblehub

1:4 seven Spirits] Song of Solomon 3:1; Song of Solomon 4:5; Song of Solomon 5:6. In the second of these passages it would be possible to understand the name of seven chief Angels (see Revelation 8:2): but here it would scarcely seem possible that creatures should be, not merely coupled with the Creator as sources of blessing, but actually thrust into the midst of His being, between the two Divine Persons. “The seven Spirits” thus made coordinate with the Father and the Son can scarcely be other than the Holy Ghost, Who is known to us in His seven-fold operations and gifts, and Who perhaps has some sevenfold character in Himself;

1:4 The seven Spirits. The Holy Spirit, sevenfold in his operations (Revelation 5:6). They are before his throne, ever ready for a mission from him (comp. Revelation 7:15). The number seven once more symbolizes universality, plenitude, and perfection; that unity amidst variety which marks the work of the Spirit and the sphere of it, the Church.

1:4 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 (Re 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.

 

[LittleLambofJesus]

Reve 1:4
John, to the seven Assemblies that are in the Asia:
Grace to ye and peace, from the One being and Who was and the One coming.
And from the seven Spirits that are in view of His throne,

1:4 John, to the seven Assemblies that are in the Asia...............

Used in Acts, Pauline Epistles [both mainly during Paul's and/or his companions' travels],
1 time in 1 Peter 1:1 and 2 times in Reve. I need to study more on this. Thoughts?

Genesis 1:1 (NKJV)

"asia" occurs 21/20 times in 20 verses

Peter makes a salutation to it in one of his Epistles:

1Pe 1:1
Peter, an apostle of Jesus Christ
To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

https://www.bible-history.com/maps/romanempire/Asia.html

Ancient Asia - In the ancient world Asia was known of as having three divisions: Asia Major, Asia Minor, and Asia Proper or just Asia. The Roman Province of Asia was formed out of the kingdom of Pergamus which included the region around the west side of Asia Minor, it included Mysia, Lydia, Caria, the coastal islands, and Western Phrygia. The borders of this province are virtually the same of the earlier kingdom of Pergamus. Ephesus was its main city and commercial center. During the Roman Empire Augustus desired that because of the great wealth of the province of Asia, it would have self-governing cities, each responsible for its own economy, taxation, and law in each city and territory. Augustus gave Asia over to the Senate with the administration of a proconsul, with the aid of 3 legates and a quaestor. There were procurators, city councils, magistrates, tax collectors, etc. Asia is mentioned many times in the Bible................

Cities were Paul visited:

Bible Maps: The Missionary Journeys of the Apostle Paul

map of the travels of the apostle Paul in bible - Google Search:

 

[LittleLambofJesus]

Reve 1:5
and from Jesus Christ, the faithful witness, the first-born from *out of* the dead, and the Ruler of the kings of the land.
To Him who is loving us, and washing/loosing us from *out of* our sins in the blood of Him

Which word would you use in1:5, "washed" or "freed/loosed".

Reve 1:5 To Him who is loving us, and washing/loosing/lusanti<3089> us from *out of* our sins in the blood of Him

According to a lexicon, the primary verb used means "to loosen".

Strong's Concordance with Hebrew and Greek Lexicon

3089. luo a primary verb; to "loosen" (literally or figuratively):--break (up), destroy, dissolve, (un-)loose, melt, put off. Compare 4486.
Strong's Number G3089 matches the Greek λύω (lyō),
which occurs 46 times in 40 verses in the Greek concordance

This exact form of the Greek word used just 1 time, that in Reve 1:5.

Revelation 1:5 Biblehub Bible versions

I put up 2 of the more popular Bible versions, and one can go look at the rest of the versions.

KJV) 1:5 Unto him that loved us, and washed/bathed lousanti<3089 us from our sins in his own blood,
NASB) 1:5 To Him who loves us and freed/loosed/lusanti<3089> us from our sins by His blood--

It is used in Reve 7 times.
1:5 To Him who is loving us, and washing/loosing/lusanti<3089> us
5:2 Who is worthy to open the book, and to loose G3089 the seals.......
5:5 the Root of David, hath prevailed to open the book, and to loose G3089 the seven seals...
9:14 Loose G3089 the four angels which are bound in the great river Euphrates.
9:15 And the four angels were loosed, G3089 which were
20:3 and after that he must be loosed G3089 a little season.
20:7 And when the thousand years are expired, Satan shall be loosed G3089 out of his prison

Revelation 1:5 Biblehub Commentaries:

1: 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 Re 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.

1:5 Unto him that loved us, and washed us.--Instead of "washed us," some MSS. read, "loosed us." There is only one letter's difference in the two words in Greek. The general tone of thought would lead us to prefer "washed" as the true reading. On a solemn occasion, which St. John remembered clearly, our Lord had said, "If I wash thee not, thou hast no part with Me." The thought of the "cleansing blood," intensified by the recollection of the water and blood which he had seen flowing from Christ's pierced side, often recurred to his mind (Revelation 7:13-14; 1John 1:7; 1John 5:6-8).

1:5 In what follows it is difficult to decide between "washed" (λούσαντι) and "loosed" (λύσαντι), both readings being very well supported; but we should certainly omit "own" before "blood." The blood of Jesus Christ cleansing us from all sin is a frequent thought with the apostle who witnessed the piercing of the side (Revelation 7:13, 14; 1 John 1:7; 1 John 5:6-8).

 

[LittleLambofJesus]

Reve 1:5
and from Jesus Christ, the faithful witness, the first-born from *out of* the dead, and the Ruler of the kings of the land.
To Him who is loving us, and *washing/loosing/ us from *out of* our sins in the blood of Him

I thought I would expound on the word "first-born" in this verse.

1:5 .............., the first-born/prwtotokoV<4416> from *out of* the dead.....................

Colossians 1:18 also uses the phrase "....... a first-born//prwtotokoV<4416> from the dead"

Used 9 times in 9 verses.
1 each in Matthew and Luke concerning the birth of Jesus, 3 times each in Pauline Epistles and Hebrews, 1 time in Reve.

Strong's Concordance with Hebrew and Greek Lexicon

4416. prototokos from 4413 and the alternate of 5088; first-born (usually as noun, literally or figuratively):--firstbegotten(-born).
4413. protos pro'-tos contracted superlative of 4253; foremost (in time, place, order or importance):--before, beginning, best, chief(-est), first (of all), former.
4253. pro a primary preposition; "fore", i.e. in front of, prior (figuratively, superior) to:--above, ago, before, or ever

The exact word form of #4416 occurs in 2 other versus: Colossians 1:15, 18

Colo 1:15 who is the image of the invisible God, first-born of all creation,
1:15 oV estin eikwn tou qeou tou aoratou prwtotokoV pashV ktisewV

Colo 1:18 who is a beginning, a first-born out of the dead, that he might become in all things -- himself -- first,
estin arch prwtotokoV ek twn nekrwn

Just for the heck of it, I keyed in "firstborn dead" into a concordance and came with 3 verses. The 2 mentioned above and 1 other time in the bible:

Deuteronomy 25:6
“It shall be that the firstborn whom she bears shall [fn]assume the name of his dead brother, so that his name will not be blotted out from Israel.

Revelation 1:5 Biblehub commentaries

1:5 the first-born. The best texts omit ἐκ from. Compare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24).
Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus "was declared to be the Son of God with power by the resurrection from the dead" (Romans 1:4).
The verb τίκτω which is one of the components of πρωτότοκος first-begotten or born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15 be an exception, on which see note. In classical Greek the meaning beget is common.

1:5 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,

 

[LittleLambofJesus]

Reve 1:6
And doth make us a kingdom of/kings *and* priests to the God and Father of Him.......

[Exodus 9:6]

Sephens 1550/Scrivener 1894
Textus Receptus
kai epoihsen hmaV basileis* kai iereiV tw qew kai patri autou
autw h doxa kai to kratoV eiV touV aiwnaV twn aiwnwn amhn
Byzantine Majority
kai epoihsen hmaV basileian *** iereiV tw qew kai patri autou
autw h doxa kai to kratoV eiV touV aiwnaV twn aiwnwn amhn
Alexandrian
kai epoihsen hmaV basileian *** iereiV tw qew kai patri autou
autw h doxa kai to kratoV eiV touV aiwnaV [twn aiwnwn] amhn
Hort and Westcott
kai epoihsen hmaV basileian *** iereiV tw qew kai patri autou
autw h doxa kai to kratoV eiV touV aiwnaV **** ***** amhn

As shown above, 3 of these Greek texts have "a kingdom, priests...",
while the T-R has "kings and priests...."

The majority of Bible versions appear to use "kingdom"
Most commentators also appear to favor "kingdom"

Revelation 1:6 Biblehu

New American Standard Bible
NASB 1:6 and He has made us to be a kingdom/basileian<932>, priests to His God and Father.........
King James Bible
KJV 1:6 And hath made us kings/basileis<935> and priests unto God and his Father.......

[The same differences show up in Greek texts of Revelation 5:10].

Strong's Concordance with Hebrew and Greek Lexicon

932. basileia bas-il-i'-ah from 935; properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively):--kingdom, + reign.
933. basileion bas-il'-i-on neuter of 934; a palace:--king's court.
934. basileios bas-il'-i-os from 935; kingly (in nature):--royal.
935. basileus bas-il-yooce' probably from 939 (through the notion of a foundation of power); a sovereign (abstractly, relatively, or figuratively):--king.
936. basileuo bas-il-yoo'-o from 935; to rule (literally or figuratively):--king, reign.
937. basilikos bas-il-ee-kos' from 935; regal (in relation), i.e. (literally) belonging to (or befitting) the sovereign (as land, dress, or a courtier), or (figuratively) preeminent:--king's, nobleman, royal.
938. basilissa bas-il'-is-sah feminine from 936; a queen:--queen.

Revelation 1:6 Biblehub Commentaries
Pulpit Commentary
Verse 6. - And hath made us kings and priests; rather, as in the Revised Version, and he made us (to be) a kingdom, (to be) priests. "Made us" is not coordinate with "loosed us;" the sentence makes a fresh start. "Kingdom," not "kings," is the right reading. Christians are nowhere said to be kings. Collectively they are a kingdom - "a kingdom of priests" (Exodus 19:6), or, as St. Peter, following the LXX., gives it, "a royal priesthood" (1 Peter 2:9). Each member of Christ shares in his eternal priesthood.
Vincent's Word Studies
The correct reading is, βασιλείαν a kingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See Revelation 5:10; Revelation 20:4, Revelation 20:6; Revelation 22:5. Compare Daniel 7:18, Daniel 7:22.

Pulpit Commentary
Verse 6. - And hath made us kings and priests; rather, as in the Revised Version, and he made us (to be) a kingdom, (to be) priests. "Made us" is not coordinate with "loosed us;" the sentence makes a fresh start. "Kingdom," not "kings," is the right reading. Christians are nowhere said to be kings. Collectively they are a kingdom - "a kingdom of priests" (Exodus 19:6), or, as St. Peter, following the LXX., gives it, "a royal priesthood" (1 Peter 2:9).

Cambridge Bible for Schools and Colleges
6. and hath made] Lit., and He made; the construction “that loveth … and that freed …” is broken off, to be resumed by “to Him” in the next clause.

kings and priests] Read, a kingdom, priests: a phrase synonymous with the “royal priesthood” of 1 Peter 2:9. That is an exact quotation from the LXX. version of Exodus 19:6 and a correct rendering of the Hebrew; this is not.

Meyer's NT Commentary
Revelation 1:6. In the reading ἡμῶν βασιλείαν, as well as the variation ἥμιν, the βασιλεία designated is undoubtedly the royal sovereignty of believers,[621] to whom, therefore, Revelation 5:10, a βασιλεύειν is directly ascribed.[622] Were the reading ἡμᾶς βασιλείαν, which is certainly that of Revelation 5:10, to be received here, upon grammatical considerations, the words could not signify that the redeemed are a “kingdom” in the sense of “a people of kings,” as ἱεράτευμα[623] is “a people of priests,”[624] or “a royal power opposed to the world.”[625] (If this idea is to be reached, we must read either ἡμῖν, or,[626] in conflict with all the testimonies, with the Rec., ἡμᾶς βασιλεῖς); but only that the redeemed are the “kingdom” of God, the subjects, and, of course, also the blessed sharers in God’s kingdom.[627]

ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ. These words stand in apposition to ἡμῶν βασιλείαν. The formal inconsequence that the ἱερεῖς is in apposition with a ἡμᾶς supplied from the ἡμῶν βασιλείαν,[628] each of the two points shows with especial force and independence.

The αὐτοῦ belongs not only to the πατρί,[629] but to the entire conception τῷ θεῷ καὶ πατρί, as also Romans 15:6.[630] In the first case, the article must be repeated before the πατρί. But, on the other hand, John could not write as Ebrard, according to the analogy of Revelation 6:11, Revelation 9:21, John 2:12, expects, τῷ θεῷ αὐτοῦ καὶ τ. πατρὶ αὐτ., because thus two different subjects would be presented; viz., first, the God of Jesus Christ, and, secondly, the Father of Jesus Christ.[631]—“Priests unto God”[632] are the redeemed of Christ, and invested with the kingdom, in no way for the reason that they help to complete the sufferings of Christ;[633] for, while the suffering of believers must be considered the suffering of witnesses or martyrs, just in this is the idea of the suffering of a priest, which belongs absolutely only to one High Priest,[634] surrendered. But the priesthood of all the redeemed[635] lies in this, that they come immediately to God, offer to him their prayers, and further give themselves peculiarly to him in holy obedience and spiritual service.[636] A similar idea occurs, when, in Revelation 21:22, the new Jerusalem appears without a temple. [See Note XXII., p. 124.] αὐτῷ; viz., τῷ αγαπῶντι ἡμάς, κ.τ.λ., therefore Jesus Christ. To ἡ δόξα, κ.τ.λ., ἐστίν is understood.[637]

 

[LittleLambofJesus]

Reve 1:6
And doth make us a kingdom of/kings *and* priests to the God and Father of Him.
To Him the glory and the might into the ages of the ages. Amen.
[Exodus 9:6]

Most Bible versions have "forever and ever", while a few have "ages of the ages".
"Ages" appears to be more accurate, as shown in Ephesians and Colossians:

Eph 2:7
That in the ages/aiwsin<165> to come He might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

Strong's Concordance with Hebrew and Greek Lexicon
αἰών (aiōn) occurs 128 times in 102 verses
It is used in Revelation 25 times in 14 verses

165. aion from the same as 104; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):--age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end).
104. aei ah-eye' from an obsolete primary noun (apparently meaning continued duration); "ever,"by qualification regularly; by implication, earnestly; --always, ever.
Revelation 1:6

KJV) and dominion for ever and ever. Amen.
YLT) the power to the ages of the ages!

The W-H leaves 1 of the ages:

Revelagtion1:6 To Him the glory and the might into the ages of the ages........
T-R) eiV touV aiwnaV twn aiwnwn
W-H) eiV touV aiwnaV **** *****

Reve 14:11 the Greek texts doesn't have "of the" between the 2 words #165.

Revelation 14:11
And the Smoke of the tormenting of them into Ages *of the* to Ages is ascending.....................
eiV <1519> aiwnaV <165> aiwnwn <165>

Revelation 19:3
and a second time They have declared "Hallelujah and the Smoke of Her is ascending into the Ages of the Ages"
eiV touV aiwnaV twn <3588> aiwnwn <165>

Revelation 20:10 ..........
And they shall be being tormented of day and of night into the Ages of the Ages.
eiV <1519> touV <3588> aiwnaV <165> twn <3588> aiwnwn <165>

Revelation 22:5 .........
That Lord the God shall be lighting them, and they shall reigning into the Ages of the Ages.
eiV <1519> touV <3588> aiwnaV <165> twn <3588> aiwnwn <165>

Sephens 1550/Scrivener 1894
Textus Receptus
eiV touV aiwnaV twn aiwnwn amhn
Byzantine Majority
eiV touV aiwnaV twn aiwnwn amhn
Alexandrian
eiV touV aiwnaV [twn aiwnwn] amhn
Hort and Westcott
eiV touV aiwnaV **** ***** amhn

Revelation 1:6 Biblehub Commentaries

I believe this commentator meant Reve 14:11 not Rev 14:12?

1:6 Forever and ever; literally, unto the ages of the ages (εἰς τοὺς αἰῶνας τῶν αἰώνων, in saecula saeculorum). It occurs twelve times in the Apocalypse, besides once without the articles (Revelation 14:12).
In his Gospel and Epistles St. John uses the simpler formula, "forever," literally, "unto the age" (εἰς τὸν αἰῶγα). (See Appendix E. to St. John, in the 'Cambridge Greek Testament.')
An indefinite period of immense duration is meant (comp. Galatians 1:5 and Ephesians 2:2, 7, where the countless ages of the world to come seem to be contrasted with the transitory age of this world; see also Hebrews 13:21 and 1 Peter 4:11).

1:6 Forever and ever (εἰς τοὺς αἰῶνας τῶν αἰώνων)

Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.

 

[Ron Gurley]

Revelation 1 (NASB)...The spiritual Revelation of Jesus Christ to John the Elder on the Isle of Patmos
5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To Him who loves us and released us from our sins by His blood
— 6 and He has made us to be a kingdom, priests to His God and Father
—to Him be the glory and the dominion forever and ever. Amen.

 

[LittleLambofJesus]

Thank you for your input Ron

Reve 1:7
Behold! He is coming with the clouds, and every eye shall be seeing Him, even those who did pierce Him.
And they shall be grieving/wailing over Him, all the tribes of the land. Yea Amen

This is a study on the word "pierce" used in Reve 1:7 and where the root word is used.
It appears there are 2 different Greek words for "pierced" [1 in John 19:34 where the Roman soldier spears him]

#1574 occurs only here and in John 19:37 [at His crucifixion].
It is formed by the prefix #1537 and root word #2759, as shown by a lexicon:

Strong's Concordance with Hebrew and Greek Lexicon

Rev 1:7
Behold! He is coming with the clouds, and every eye shall be seeing Him,
even those who did pierce/exekenthsan<1574 Him>.....................

John 19:37
and again another Writing saith, 'They shall look to Him whom they did pierce/exekenthsan<1574>.'

1574. ekkenteo from 1537 and the base of 2759; to transfix:--pierce.
1537. ek ek or ex ex a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote)...............
2759. kentron from kenteo (to prick); a point ("centre"), i.e. a sting (figuratively, poison) or goad (figuratively, divine impulse):--prick, sting.

#2759 is used 5 times in 5 verses. 2 times each in Acts, 2 in 1 Corinthians 15, and 1 time in Revelation in conjunction with scorpion stings

Revelation 9:10
and they have tails like to scorpions, and stings/kentra<2759> were in their tails; and their authority is to injure men five months;

But there is another word used for pierce, #3572, which is used only this 1 time:

John 19:34
but one of the soldiers with a spear did pierce/enuxen<3572 his side, and immediately there came forth blood and water;

3572. nusso so apparently a primary word; to prick ("nudge"):--pierce.

Revelation 1:7 Biblehub commentaries

Zechariah 12:10
"I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced;
and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

 

[LittleLambofJesus]

Comments:
Reve 1:7
And they shall be grieving/wailing over Him, all the tribes of the land. Yea Amen

Reve 1:7
And they shall be grieving/bewailing/koyontai<2875>over Him, all the tribes of the land. Yea Amen

2875. kopto kop'-to a primary verb; to "chop"; specially, to beat the breast in grief:--cut down, lament, mourn, (be-)wail. Compare the base of 5114.
2799. klaio klah'-yo of uncertain affinity; to sob, i.e. wail aloud (whereas 1145 is rather to cry silently):--bewail, weep
G2875 matches the Greek κόπτω (koptō), which occurs 10 times in 8 verses

In Reve 18:9, both #2875 and #2799 are used.

Matthew 24:30
and then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn/koyontai<2875>..............
Revelation 18:9
“The kings of the land who committed fornication and lived luxuriously with her will weep/klausousi<2799> and grieving/bewailing/koyontai<2875> for Her, when they see the smoke of her burning

Also in Luke 23:27 of the Olivet Discourse, when Jesus addresses the women following Him as "Daughters of Jerusalem"[they are mentioned in "Songs"]...

Luke 23:
27 And there followed Him a great company of people,
and of women, which also grieved/bewailed/ekoptonto<2875> and lamented<2354> Him.
28 But Jesus, turning to them, said, “Daughters of Jerusalem, do not weep/klaiete<2799> for Me, but weep/klaiete<2799> for yourselves and for your children.

Zechariah 12:10
"I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly over Him like the bitter weeping over a firstborn.

Revelation 1:7 Biblehub Commentaries

1:7 Shall wail because of him.—Or, shall wail over Him. The prophecy in Zechariah 12:10, is the suggesting one of this. But the passage in Zechariah describes the mourning of grief over the dead; the passage here is the mourning towards one who was dead, and is alive. He towards whom they now direct their sorrow is the One over whom they should have wailed when He was laid in His tomb.

 

[LittleLambofJesus]

Revelation 1:8 ............
The One being, and the One was, and the One coming, the Almighty!

This a powerful word.
"Almighty" is mentioned 57 times in the bible, first occurrence being Genesis 17:1 when the LORD met with Abram

Reve 1:8 The One being, and the One was, and the One coming, the Almighty/pantokratwr<3841>


Gene 17:1 I am EL Shaddai,/<h#7706>;
walk before Me, and be thou perfect/blameless.

Out of those 57 times, it is mentioned 10 times in the NT, but only 1 time outside of Revelation, and that in 2 Corin 6:18

2 Corinthians 6:18 and "I will be for a father to you, and you will be for sons and daughters to Me, says the LORD Almighty./pantokratwr<3841>"

G3841 matches the Greek παντοκράτωρ (pantokratōr),which occurs 10 times in 10 verses. 9 of those in Revelation

Reve 1:8 The One being, and the One was, and the One coming, the Almighty/pantokratwr<3841>!

3841. pantokrator from 3956 and 2904; the all-ruling, i.e. God (as absolute and universal sovereign):--Almighty, Omnipotent.
3956. pas pas including all the forms of declension; apparently a primary word; all, any, every, the whole
2904. kratos krat'-os perhaps a primary word; vigor ("great") (literally or figuratively):--dominion, might(-ily), power, strength.

G2904 matches the Greek κράτος (kratos),which occurs 12 times in 12 verses

#2904 used 2 times in Revelation: Revelation 1:6 and Revelation 5:13

A lot of Bible versions use "dominion" in 1:6, while using "power/might" in 5:13

Reve 1:6 ..............to Him be the glory and the dominion/kratoV<2904> to the ages of the ages. Amen.

Reve 5:13 ........... "To the One sitting on the throne, and to the Lamb, blessing and honor and glory and might/power /kratoV<2904> to the ages of the ages."

 

[LittleLambofJesus]

Reve 1:9
I John, the brother of ye and together-partner in the affliction and kingdom and endurance in Jesus [Christ].

I would like to take a look at the Greek word #4791 in this verse This is in the sense of being jointly bonded together in the faith of Jesus the Christ while preaching the Gospel of life.
Thanks for any comments?

Reve 1:9
I John, the brother of ye and partner/companion/sugkoinwnos<4791> in the affliction......................

It is formed by 2 Greek words, a suffix and root word [used 6 times in 4 verses of the NT].
5 times in Paul's Epistles, 1 time in Reve.

Genesis 1:1 (NKJV)

4791. sugkoinonos from 4862 and 2844; a co-participant:--companion, partake(-r, -r with).
4862. sun soon a primary preposition denoting union; with or together (but much closer than 3326 or 3844), i.e. by association, companionship...........
2844. koinonos koy-no-nos' from 2839; a sharer, i.e. associate:--companion, X fellowship, partaker, partner.

The primary root word, #2844, means companion/partaker/partner used 10 times, 2 times in the Gospels, the rest in the Epistles. I put up 2 Corin 1:7

2 Corinthians 1:7 And our hope of you is stedfast, knowing, that as ye are partakers/koinwnoi<2844> of the sufferings, so shall ye be also of the consolation.

 

[LittleLambofJesus]

Reve 1:9
I John, the brother of ye and together-partner/companion in the affliction and kingdom and endurance in Jesus [Christ].
I became in the island, the one being called Patmos, because of the Word of the God and because of the testimony/witness of Jesus [Christ]

I would like to look at,#2347. The word seems to imply a extreme suffering/distress/tribulation

Reve 1:9 I John, the brother of ye and together-partner/companion in the affliction/tribulation/qliyei<2347> and kingdom and endurance in Jesus [Christ].

Genesis 1:1 (KJV)

#2347 is used 45 times in 23 verses.

2347. thlipsis thlip'-sis from 2346; pressure (literally or figuratively):--afflicted(-tion), anguish, burdened, persecution, tribulation, trouble.

Used 2 times in the Olivet Discourse concerning the "great tribulation": Matthew 24 [3 times] and Mark 13 [ 2 times] , again tying in this event with Reve [and Daniel 12:1]

Dan 12:1 ............and there shall be a time of trouble/affliction,distress/ H6869 such as never was since there was a nation, even to that same time

Matt 24:21 For then shall be great tribulation, G2347 such as was not since the beginning of the world to this time, no, nor ever shall be. [Dan 12:1/Reve 7:14]

Mare 13:19 For in those days shall be tribulation, G2347 such as was not from the beginning of the creation which God created unto this time, neither shall be. [Dan 12:1/Reve 7:14]

Used 5 times in Revelation.

Reve 7:14 And I said unto him, Sir, thou knowest. And he said to me, "These are they which came out of great tribulation/qliyewV<2347>and have washed their robes, and made them white in the blood of the Lamb"

 

[LittleLambofJesus]

Reve 1:1
And He signifies-it, commissioning thru the messenger of Him, to the bond-servant of Him, John.
Reve 1:9
I John, the brother of ye...................

I want to look into the name "John".
In the Hebrew and Greek it appears to mean "Yahweh is gracious/gracious giver".
It seems there are a number of different Johns listed in the Bible.
Approx 5 or 6 in the NT and about 8 in the OT. First time I really delved into the meaning of John.

There are five or six different Johns mentioned in the New Testament:

John = "Jehovah is a gracious giver"

• 
  
  
  • John the Baptist (Matthew 3:1)
  • John the Apostle (Matthew 4:21) who may or may not be the same as John the Revelator (Revelation 1:4)
  • The father of Simon Peter (John 1:42).
  • A Levite of high-priestly descent (Acts 4:6).
  • A man also known as Mark (Acts 12:12). Peter averts to his mother Mary's house after the angel walks him out of prison.

And about 8 times in the OT:

1. 
   
   
   • 1. Johanan = "Jehovah has graced"
        1. a priest during the high priesthood of Joiakim who returned with Zerubbabel
           
           
        2. a Jewish captain after the fall of Jerusalem
           
           
        3. the eldest son of king Josiah
           
           
        4. a post-exilic prince of the line of David
           
           
        5. father of Azariah, priest in Solomon's time
           
           
        6. a Benjamite, one of David's mighty warriors
           
           
        7. a Gadite, one of David's mighty warriors
           
           
        8. a returning exile

Genesis 1:1 (NKJV)

Strong's Hebrew: 3076. יְהוֹחָנָן (Yehochanan) -- "the LORD has been gracious," the name of a number of Isr., a lso a son of Tobiah

The amazing name John: meaning and etymology

The name John in the Bible
The English name John is the transliteration of the Greek name Ioannes, and the Greek name Ioannes is the transliteration of the Hebrew name Johanan.

The Hebrew name Johanan was quite popular in ancient Israel, and the Greek name John, or rather Ioannes, subsequently shows up quite a few times in the New Testament (132 times, to be precise; see full concordance). There are five or six different Johns mentioned in the New Testament:

The name John, or rather the Hebrew original, Johanan, consists of two elements. The first part is יה (Yah) = יהו (Yahu) = יו (Yu), which is the truncated form of יהוה, which is YHWH, the Name of the Lord.

The final part of the names John and Johanan comes from the verb חנן (hanan), meaning to be gracious:

The root-verb חנן (hanan) shows up all over the Semitic language spectrum in meanings from to grant a favor, to be gracious and to favor. In Arabic this verb means to feel sympathy or compassion.

In the Bible our verb "depicts a heartfelt response by someone who has something to give to one who has a need" (in the words of HAW Theological Wordbook of the Old Testament). The verb covers the actions of people towards people (Judges 21:22, Psalm 37:21, Job 19:21), but mostly that of God towards man (Genesis 33:11, Psalm 119:28, Amos 5:15).

 

[LittleLambofJesus]

Reve 1:10 I became in Spirit on the Lord's Day,
and I hear behind of me as a sound/voice, great as trumpet
kai hkousa opisw mou fwnhn megalhn wV salpiggoV

I find this interesting and I could do a much larger study on this verse but too much time.

Why would Jesus be behind John instead of in front of him.

1:10 "and I hear behind /opisw<3694> me as a sound/voice, great as a trumpet"

Then I remember this verse which is telling John to measure the Sanctuary #3485 in 1:11 which is inside the Temple.

Revelation 11:1 ......."rouse! and measure! the Sanctuary of God and the altar and those worshiping in it...........

If John is symbolically in a Sanctuary on Patmos, and Jesus is "behind" him,
he would symbolically be facing the OC "table of show-bread" in it. [Jesus now being the living bread]
[Verse 1-12 shows him "turning" to face the voice speaking behind him and sees Jesus and the Lampstands.]

I can also picture John as a priest/high priest standing in this picture........

Studies In The Scriptures - Tabernacle Shadows - Chapter 1

The Camp--The Court--The Tabernacle--The Brazen Altar--The Laver-- The Table--The Lampstand--The Golden Altar--The Mercy Seat and Ark--The Gate--The First Veil--The Second Veil--
The Significance of These and Their Antitypes


.............

...

 

[brinny]

I find this interesting and I could do a much larger study on this verse but too much time.

Why would Jesus be behind John instead of in front of him.

1:10 "and I hear behind /opisw<3694> me as a sound/voice, great as trumpet"

Then I remember this verse which is telling John to measure the Sanctuary #3485 in 1:11 which is inside the Temple.

Revelation 11:1 ......."rouse! and measure! the Sanctuary of God and the altar and those worshiping in it...........

If John is symbolically in a Sanctuary on Patmos, and Jesus is "behind" him,
he would symbolically be facing the OC "table of show-bread" in it. [Jesus now being the living bread]
[Verse 1-12 shows him "turning" to face the voice speaking behind him and sees Jesus and the Lampstands.]

I can also picture John as a priest/high priest standing in this picture........

Studies In The Scriptures - Tabernacle Shadows - Chapter 1

The Camp--The Court--The Tabernacle--The Brazen Altar--The Laver-- The Table--The Lampstand--The Golden Altar--The Mercy Seat and Ark--The Gate--The First Veil--The Second Veil--
The Significance of These and Their Antitypes


.............

...

These are great pictures....it helps me visualize it.

Thanks.

 

[brinny]

Revelation is a very difficult book. Thank you for your diligence and patience in presenting the details and nuances of it.