SEV Biblia, Chapter 1:1
¶ La revelacin de Jess, el Cristo, que Dios le dio, para manifestar a sus siervos las cosas que conviene que sean hechas presto; y envi, y las indic por seales por su ngel a Juan su siervo,
Clarke's Bible Commentary - Revelation 1:1
Verse 1. The Revelation of Jesus Christ] The word apokaluyiv, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by GOD to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the CHURCHES. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book. Things which must shortly come to pass] On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in ver. 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."
John Gill's Bible Commentary
Ver. 1. The Revelation of Jesus Christ , etc.] 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.
Matthew Henry Commentary
Verses 1-3 - This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. It principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and the would begin to come to pass very shortly. Though Christ is himself God and has light and life in himself, yet, as Mediator between God an man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us. The subject of this revelation was, the things that must shortl come to pass. On all who read or hear the words of the prophecy, blessing is pronounced. Those are well employed who search the Bible It is not enough that we read and hear, but we must keep the thing that are written, in our memories, in our minds, in our affections, an in practice, and we shall be blessed in the deed. Even the mysterie and difficulties of this book are united with discoveries of God suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.
Greek Textus Receptus
αποκαλυψις 602 ιησου 2424 χριστου 5547 ην 3739 εδωκεν 1325 5656 αυτω 846 ο 3588 θεος 2316 δειξαι 1166 5658 τοις 3588 δουλοις 1401 αυτου 846 α 3739 δει 1163 5904 γενεσθαι 1096 5635 εν 1722 ταχει 5034 και 2532 εσημανεν 4591 5656 αποστειλας 649 5660 δια 1223 του 3588 αγγελου 32 αυτου 846 τω 3588 δουλω 1401 αυτου 846 ιωαννη 2491
Vincent's NT Word Studies
1. The Revelation (apokaluyiv). The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke ii. 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 Luke ii. 32 (above).
Christianity itself is the revelation of a mystery (Rom. xvi. 25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph. iii. 3). Paul received the Gospel which he preached by revelation (Galatians i. 12), and went up to Jerusalem by revelation (Gal. ii. 2).
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Eph. i. 17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians xiv. 6, 26). Special revelations are granted to Paul (2 Corinthians xii. 1, 7).
(c.) The second coming of the Lord (1 Pet. i. 7, 13; 2 Thessalonians i. 7; 1 Cor. i. 7) in which His glory shall be revealed (1 Peter iv. 13), His righteous judgment made known (Rom. ii. 5), and His children revealed in full majesty (Rom. viii. 19). The kindred verb ajpokaluptw is used in similar connections. Following the categories given above,
(a.) Gal. i. 16; iii. 23; Eph. iii. 5; 1 Pet. i. 12.
(b.) Matt. xi. 25, 27; xvi. 17; Luke x. 21, 22; 1 Cor. ii. 10; xiv. 30; Philip. iii. 15.
(c.) Matt. x. 26; Luke ii. 35; xii. 2; xvii. 30; Rom. i. 17, 18; viii. 18; 1 Corinthians iii. 13; 2 Thess. ii. 3, 6, 8; 1 Pet. i. 5; v. 1.
The word is compounded with ajpo from, and kaluptw to cover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes (ajpekaluyen touv ojfqalmouv: Numbers xxii. 31, Sept.). So Boaz to Naomi's kinsman: "I thought to advertise thee:" Rev., "disclose it unto thee" (ajpokaluyw to ouv sou: Ruth iv. 4, Sept.). Lit., I will uncover thine ear.
The noun ajpokaluyiv revelation, occurs only once in the Septuagint (1 Samuel xx. 30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. ii. 19, 22, 28.
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, "reveal (apokaluyav) 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: jOptasia a vision (Luke i. 22; Acts xxvi. 19; 2 Cor. xii. 1). Orama a vision (Matthew xvii. 9; Acts ix. 10; xvi. 9). Orasiv a vision (Acts ii. 17; Apoc. ix. 17. Of visible form, Apoc. iv. 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, ajpokaluyiv includes, along with the thing shown or seen, its interpretation or unveiling.
Epifaneia 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 2 Tim. i. 10, where it signifies His first appearing in the flesh. See 2 Thess. ii. 8; 1 Tim. vi. 14; Tit. ii. 13. As distinguished from this, ajpolaluyiv is the more comprehensive word. An apocalypse may include several ejpifaneiai appearings. The appearings are the media of the revealings.
Fanerwsiv manifestation; only twice in the New Testament; 1 Corinthians xii. 7; 2 Cor. iv. 2. The kindred verb fanerow to make manifest, is of frequent occurrence. See on John xxi. 1. It is not easy, if possible, to show that this word has a less dignified sense than ajpokaluyiv. The verb fanerow is used of both the first and the second appearing of our Lord (1 Tim. iii. 16; 1 John i. 2; 1 Pet. i. 20; Col. iii. 4; 1 Pet. v. 4). See also John ii. 11; xxi. 50. Some distinguish between fanerwsiv as an external manifestation, to the senses, but single and isolated; while ajpokaluyiv is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the fanerwsiv 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.
Of Jesus Christ. Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.
To shew (deixai). Frequent in Revelation (iv. 1; xvii. 1; xxi. 9; xxii. 1). Construe with edwken gave: gave him to shew. Compare "I will give him to sit" (chapter. iii. 21): "It was given to hurt" (chapter. vii. 2): "It was given him to do;" (A. v. "had power to do;" chapter. xiii. 14).
Servants (douloiv). Properly, bond-servants. See on Matt. xx. 26; Mark ix. 35.
Must (dei). As the decree of the absolute and infallible God.
Shortly come to pass (genesqai en tacei). For the phrase ejn tacei shortly, see Luke xviii. 8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Pet. iii. 8. The idea is, before long, as time is computed by God. The aorist infinitive genesqai is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent (aposteilav). See on Matt. x. 2, 16.
Signified (eshmanen). From shma a sign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts xi. 28; xxv. 27. See John xii. 33; xviii. 32; xxi. 19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John xii. 33, where Christ predicts the mode of His death in a figure. Compare sign, Apoc. xii. 1.
Angel (aggelou). Strictly, a messenger. See Matt. xi. 10; Luke viii. 24; ix. 52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan. viii. 15, 16; ix. 21; x. 10; Zech. i. 19). See on John i. 51. Servant. Designating the prophetic office. See Isa. lix. 5; Amos iii. 7; compare Apoc. xix. 10; xxii. 9.
John. John does not name himself in the Gospel or in the Epistles. Here "we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). Compare Dan. viii. 1; ix. 2.
