Revelation / Chapter 1

Revelation 1

20 verses • SBL Greek New Testament 2 traditions available

Translator's Introduction

What This Chapter Is About

Revelation 1 opens with a prologue identifying the work as a revelation from God, given through Jesus Christ to his servant John. A blessing is pronounced on those who read and heed its words. John then addresses seven churches in the province of Asia with a greeting of grace and peace. He describes being 'in the Spirit' on the Lord's day on the island of Patmos, where he hears a loud voice commanding him to write what he sees and send it to the seven churches. Turning, he sees a vision of the glorified Christ standing among seven golden lampstands — a figure with white hair, blazing eyes, feet like burnished bronze, and a voice like rushing waters, holding seven stars in his right hand with a sharp two-edged sword coming from his mouth. John falls at his feet as though dead, but Christ lays his right hand on him and identifies himself as 'the first and the last, the living one' who holds the keys of death and Hades.

What Makes This Chapter Remarkable

The opening vision draws heavily on Daniel 7:9-14 (the Ancient of Days and Son of Man), Daniel 10:5-6 (the angelic figure), and Ezekiel 1:24-28 (the throne vision). The description of Christ merges attributes that Daniel assigns to both the Ancient of Days (white hair) and the Son of Man (glory, dominion), making a striking theological claim about Christ's identity. The seven lampstands echo Zechariah 4:2. The 'sharp two-edged sword' from his mouth alludes to Isaiah 49:2 and anticipates the word-as-weapon imagery throughout Revelation. The self-designation 'the Alpha and the Omega' uses the first and last letters of the Greek alphabet to express totality and sovereignty.

Translation Friction

The Greek apokalypsis ('unveiling, revelation') gives the book its name and its genre designation. We render the apocalyptic imagery as written without attempting to decode symbols into modern equivalents — the text presents visions, and we translate them as visions. The phrase en pneumati ('in the Spirit') in verse 10 could mean 'in a state of spiritual ecstasy' or 'by the agency of the Spirit'; we preserve the ambiguity. Some textual variants exist in the doxology of verses 5-6; we follow the SBLGNT reading.

Connections

Daniel 7:9-14 (Son of Man, Ancient of Days), Daniel 10:5-6 (angelic figure description), Ezekiel 1:24-28 (throne theophany), Zechariah 4:2 (seven lampstands), Isaiah 49:2 (sword from mouth), Isaiah 44:6 (first and last). The greeting formula in verses 4-5 echoes the covenant name of God from Exodus 3:14. The 'seven spirits before his throne' may allude to Isaiah 11:2 or Zechariah 4:2-10. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Apocalypsis — Jerome transliterated the Greek apokalypsis rather than translating it (revelatio). The transliteration gave English the word 'apocalypse' with its connotations of catastrophic end-times... (2 notable Vulgate renderings in this chapter) See the [Vulgate Revelation](/vulgate/revelation). JST footnote at Revelation 1:5: Doxological description of Christ — 'first begotten of the dead' and 'prince of the kings' language adjusted See the [JST notes](/jst/revelation).

Revelation 1:1

Ἀποκάλυψις Ἰησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάννῃ,

The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John,

KJV The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John:

Notes & Key Terms 1 term

Key Terms

ἀποκάλυψις apokalypsis
"revelation" — unveiling, disclosure, revelation, appearing

From apo ('away from') + kalyptō ('to cover'). The term defines the genre of the entire book — it is an unveiling of hidden divine realities, communicated through visions and symbols.

Translator Notes

  1. The Greek apokalypsis means 'unveiling' or 'disclosure' — the removal of a covering to reveal what was hidden. This is not merely a prediction of the future but a disclosure of heavenly realities. The phrase en tachei ('in quickness/soon') can mean 'soon' or 'swiftly when it begins'; the temporal ambiguity is inherent in the Greek. The verb esēmanen ('made known, signified') shares a root with sēmeion ('sign'), suggesting that the revelation communicates through signs and symbols rather than plain speech.

Latin Vulgate (Jerome, 405 CE)

"The Apocalypse/Revelation of Jesus Christ"

Apocalypsis — Jerome transliterated the Greek apokalypsis rather than translating it (revelatio). The transliteration gave English the word 'apocalypse' with its connotations of catastrophic end-times revelation. Had Jerome used revelatio, Western culture might have a very different set of associations with this book.

Revelation 1:2

ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ ὅσα εἶδεν.

Who bare record of the message of God, and of the testimony of Jesus Christ, and of all things that he noticed.

KJV Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

Notes & Key Terms

Translator Notes

  1. The Greek emartyrēsen ('testified, bore witness') and martyrian ('testimony') share the root martyr-, connecting witness with suffering — a theme that pervades Revelation. John's role is as a witness who reports what he has seen, not as an interpreter who explains it.
Revelation 1:3

μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.

Blessed is the one who reads aloud, and blessed are those who hear the words of this prophecy and keep what is written in it, for the time is near.

KJV Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Notes & Key Terms 1 term

Key Terms

μακάριος makarios
"blessed" — blessed, happy, fortunate, favored

A declaration of divine favor, not merely emotional happiness. The beatitude form echoes both the Psalms and Jesus's Sermon on the Mount.

Translator Notes

  1. This is the first of seven beatitudes in Revelation (1:3; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14). The singular 'the one who reads aloud' (ho anaginōskōn) and the plural 'those who hear' (hoi akouontes) reflect the practice of public reading in early Christian assemblies — one reader, many listeners. The Greek kairos ('time, appointed season') differs from chronos ('clock time'); kairos suggests a decisive moment, not merely a date.
Revelation 1:4

Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ,

John, to the seven churches in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits before his throne,

KJV John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

Notes & Key Terms

Translator Notes

  1. The phrase ho ōn kai ho ēn kai ho erchomenos ('the one who is and who was and who is coming') is a deliberate expansion of the divine name revealed in Exodus 3:14. The Greek grammar is intentionally broken — apo ('from') should govern a genitive, but ho ōn is nominative, as if the divine name resists grammatical subordination. The 'seven spirits' may refer to the Holy Spirit in sevenfold fullness (cf. Isaiah 11:2) or to seven angelic beings before God's throne (cf. Zechariah 4:2-10); we render the phrase as written without deciding between interpretations.
  2. [TCR Cross-Reference] Echoes Exodus 3:14. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Isaiah 11:2. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  4. [TCR Cross-Reference] Echoes Zechariah 4:2-10. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 1:5

καὶ ἀπὸ Ἰησοῦ Χριστοῦ, ὁ μάρτυς ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ,

From Jesus Christ, who is the faithful witness, and the initially brought into the world of the no longer alive, and the prince of the kings of the age. To him that loved us, and washed us from our wrongdoings in his own blood,.

KJV And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Notes & Key Terms 1 term

Key Terms

πρωτότοκος prōtotokos
"firstborn" — firstborn, preeminent, first in rank

Echoes Psalm 89:27 (LXX 88:28) where 'firstborn' denotes supremacy and priority, not merely chronological birth order. Christ is the first to rise from death permanently, and therefore holds preeminence over all who will follow.

Translator Notes

  1. Three titles are given to Christ: 'faithful witness' (ho martys ho pistos), 'firstborn from the dead' (ho prōtotokos tōn nekrōn), and 'ruler of the kings of the earth' (ho archōn tōn basileōn tēs gēs). The third title echoes Psalm 89:27, where God promises David's heir will be 'the highest of the kings of the earth.' The SBLGNT reads lysanti ('freed, released') rather than the variant lousanti ('washed'), which changes the metaphor from washing to liberation. We follow the SBLGNT. The present participle agapōnti ('who loves') indicates ongoing love, while the aorist lysanti ('freed') points to a completed act.
  2. [TCR Cross-Reference] This verse quotes Psalm 89:27 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Joseph Smith Translation (Footnotes)christological

Doxological description of Christ — 'first begotten of the dead' and 'prince of the kings' language adjusted

The JST footnote revises the opening doxology of Revelation, adjusting the titles and relationships ascribed to Christ in the greeting, consistent with Restoration Christology.

Revelation 1:6

καὶ ἐποίησεν ἡμᾶς βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ, αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.

Has fashioned us kings and priests to God and his Parent. To him be splendor and dominion for ever and ever. Amen.

KJV And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Notes & Key Terms

Translator Notes

  1. The Greek basileian, hiereis ('a kingdom, priests') echoes Exodus 19:6, where Israel is called 'a kingdom of priests.' The singular 'kingdom' (not 'kings') with the apposition 'priests' is the SBLGNT reading — the community collectively forms a kingdom, and each member serves as a priest. This democratization of priestly identity is a major theme in Revelation. The doxology eis tous aiōnas tōn aiōnōn ('into the ages of the ages') is the strongest Greek expression of endlessness.
  2. [TCR Cross-Reference] Quotes Exodus 19:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Joseph Smith Translation (Footnotes)priestly

Saints made 'kings and priests' — Melchizedek priesthood connection clarified

The JST footnote revises the royal-priestly status statement to provide language consistent with Restoration priesthood theology, where the Melchizedek Priesthood confers both kingly and priestly status.

Revelation 1:7

Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ κόψονται ἐπ' αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς. ναί, ἀμήν.

Look, he is coming with the clouds, and every eye will see him, even those who pierced him, and all the tribes of the earth will mourn over him. Yes, amen.

KJV Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Notes & Key Terms

Translator Notes

  1. This verse fuses two Old Testament passages: Daniel 7:13 ('one like a son of man coming with the clouds') and Zechariah 12:10 ('they will look on me, the one they have pierced, and they will mourn'). The combination identifies the pierced one of Zechariah with Daniel's Son of Man — a connection with profound christological implications. The verb exekentēsan ('pierced') is the same word the Fourth Gospel applies to Christ's crucifixion (John 19:37). The closing nai, amēn pairs a Greek affirmation with a Hebrew one, bridging both linguistic worlds.
  2. [TCR Cross-Reference] Draws on Zechariah 12:10. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Daniel 7:13. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 1:8

Ἐγώ εἰμι τὸ ἄλφα καὶ τὸ ὦ, λέγει κύριος ὁ θεός, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.

"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."

KJV I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

Notes & Key Terms 1 term

Key Terms

παντοκράτωρ pantokratōr
"Almighty" — almighty, all-powerful, ruler of all, sovereign over all

From pas ('all') + kratos ('power, rule'). The Septuagint uses this word to translate both YHWH Sabaoth ('LORD of Hosts') and El Shaddai ('God Almighty'). In Revelation it is virtually a divine title.

Translator Notes

  1. Alpha and Omega are the first and last letters of the Greek alphabet, expressing totality — God encompasses all reality from beginning to end. This echoes Isaiah 44:6 ('I am the first and I am the last; apart from me there is no God'). The title pantokratōr ('Almighty, ruler of all') translates the Hebrew Shaddai and occurs nine times in Revelation — more than in the rest of the New Testament combined. The threefold temporal description repeats from verse 4.
  2. [TCR Cross-Reference] References Isaiah 44:6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Latin Vulgate (Jerome, 405 CE)

"I am the Alpha and the Omega, the beginning and the end, says the Lord God, who is and who was and who is to come, the Almighty"

Alpha et omega became the most famous divine title from Revelation, appearing in Christian art, architecture, and hymnody. Jerome adds principium et finis (beginning and end), which some Greek manuscripts include and others omit. Omnipotens (Almighty) for Greek pantokratōr maintained consistency with the OT El Shaddai/omnipotens tradition. Qui est et qui erat et qui venturus est (who is, was, and is to come) became a standard tripartite divine name in Latin theology.

Revelation 1:9

Ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.

I, John, your brother and partner in the tribulation, the kingdom, and the endurance that are in Jesus — I was on the island called Patmos because of the word of God and the testimony of Jesus.

KJV I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

Notes & Key Terms

Translator Notes

  1. John identifies himself not with a title of authority but as 'brother' and 'partner' (synkoinōnos, 'co-sharer'). Three things are shared: tribulation (thlipsis), kingdom (basileia), and endurance (hypomonē) — all bound together 'in Jesus.' Patmos is a small island in the Aegean Sea, traditionally understood as a place of exile. The phrase dia ton logon ('because of the word') could mean John was exiled for preaching or that he went to Patmos to receive the word; the traditional reading of exile is more likely given the context of tribulation.
Revelation 1:10

ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος

I was in the Spirit on the Lord's day, and I heard behind me a loud voice like a trumpet,

KJV I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

Notes & Key Terms

Translator Notes

  1. The phrase en pneumati ('in the Spirit') describes a state of prophetic vision or ecstasy — John is transported beyond ordinary perception. This phrase recurs at key structural points in Revelation (4:2; 17:3; 21:10). The 'Lord's day' (tē kyriakē hēmera) is the earliest extra-biblical reference to Sunday as a distinctive day for Christians. The trumpet voice echoes Exodus 19:16, where a trumpet blast accompanies God's appearance at Sinai.
  2. [TCR Cross-Reference] This verse quotes Exodus 19:16 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Revelation 1:11

λεγούσης· Ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς Ἔφεσον καὶ εἰς Σμύρναν καὶ εἰς Πέργαμον καὶ εἰς Θυάτειρα καὶ εἰς Σάρδεις καὶ εἰς Φιλαδέλφειαν καὶ εἰς Λαοδίκειαν.

Saying, I am Alpha and Omega, the first and the last — and, What you seest, write in a book, and send it to the seven churches which are in Asia. To Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.

KJV Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

Notes & Key Terms

Translator Notes

  1. The SBLGNT does not include 'I am the Alpha and the Omega, the first and the last' in this verse, which appears in some later manuscripts (reflected in the KJV). We follow the critical text. The Greek biblion ('scroll, book') refers to a papyrus scroll, not a codex. The seven churches are listed in geographical order, forming a rough circuit through the province of Asia (western modern Turkey), beginning with Ephesus, the largest city and nearest to Patmos.
Revelation 1:12

Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετ' ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς,

I turned to see the voice that was speaking to me, and when I turned I saw seven golden lampstands,

KJV And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;

Notes & Key Terms

Translator Notes

  1. The synesthetic phrase 'see the voice' (blepein tēn phōnēn) is striking — John turns to see a sound. This conflation of senses reflects the overwhelming nature of visionary experience. The seven golden lampstands (lychnias chrysas) recall the menorah of the tabernacle (Exodus 25:31-37) and Zechariah's vision of a golden lampstand with seven lights (Zechariah 4:2). Verse 20 will identify the lampstands as the seven churches.
  2. [TCR Cross-Reference] Draws on Exodus 25:31-37. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Zechariah 4:2. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 1:13

καὶ ἐν μέσῳ τῶν λυχνιῶν ὅμοιον υἱὸν ἀνθρώπου ἐνδεδυμένον ποδήρη καὶ περιεζωσμένον πρὸς τοῖς μαστοῖς ζώνην χρυσᾶν.

Among the lampstands stood someone who looked like the Son of Man. He was dressed in a long robe and wore a golden sash across his chest.

KJV And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

Notes & Key Terms 1 term

Key Terms

υἱὸς ἀνθρώπου huios anthrōpou
"son of man" — son of man, human being, human figure

From Daniel 7:13. In Daniel, this figure receives universal dominion from the Ancient of Days. By John's time it had become a messianic title (used extensively by Jesus in the Gospels). The absence of the article ('a son of man' rather than 'the Son of Man') emphasizes the visionary quality — John sees a figure resembling the Danielic vision.

Translator Notes

  1. The phrase homoion huion anthrōpou ('one like a son of man') directly echoes Daniel 7:13 (LXX), where one 'like a son of man' approaches the Ancient of Days and receives dominion. The long robe (podērē) is the garment of a priest (Exodus 28:4; Ezekiel 9:2), and the golden sash (zōnēn chrysan) also suggests priestly or royal authority. The description that follows will merge attributes of Daniel's Ancient of Days with the Son of Man figure, making a claim about Christ's divine identity.
  2. [TCR Cross-Reference] References Daniel 7:13 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Exodus 28:4 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  4. [TCR Cross-Reference] References Ezekiel 9:2 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Revelation 1:14

ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκόν ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρός,

His head and his hair were white as white wool, white as snow, and his eyes were like a flame of fire.

KJV His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

Notes & Key Terms

Translator Notes

  1. The white hair is drawn from Daniel 7:9, where it describes the Ancient of Days — not the Son of Man. By applying this attribute to the risen Christ, Revelation makes a bold identification: the Son of Man shares the characteristics of the eternal God. The fiery eyes echo Daniel 10:6, where they describe an angelic or divine figure. Each element of this vision is drawn from Old Testament theophany and reassigned to Christ.
  2. [TCR Cross-Reference] Echoes Daniel 7:9. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Daniel 10:6. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 1:15

καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ ὡς ἐν καμίνῳ πεπυρωμένης, καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν,

His feet were like burnished bronze, refined in a furnace, and his voice was like the sound of many waters.

KJV And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters;

Notes & Key Terms

Translator Notes

  1. The Greek chalkolibanō is a rare word, possibly a copper-zinc alloy or orichalcum — the exact metal is uncertain. 'Burnished bronze' captures the sense of a glowing, refined metal. The 'sound of many waters' echoes Ezekiel 1:24 and 43:2, where it describes the voice of God himself. Daniel 10:6 similarly describes an angelic figure with bronze limbs and a powerful voice. The cumulative effect is of overwhelming divine majesty.
  2. [TCR Cross-Reference] This verse quotes Ezekiel 1:24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Daniel 10:6 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Revelation 1:16

καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡς ὁ ἥλιος φαίνει ἐν τῇ δυνάμει αὐτοῦ.

In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining at full strength.

KJV And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

Notes & Key Terms

Translator Notes

  1. The seven stars are identified in verse 20 as the angels of the seven churches. The two-edged sword (rhomphaia distomos oxeia) proceeding from his mouth alludes to Isaiah 49:2 ('He made my mouth like a sharp sword') and represents the power of Christ's word to judge and divide. The image is not of a physical weapon but of divine speech that cuts. His face shining like the sun recalls the transfiguration (Matthew 17:2) and the angel of Daniel 10:6, as well as the radiance of Moses's face after encountering God (Exodus 34:29-30).
  2. [TCR Cross-Reference] Quotes Isaiah 49:2. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Daniel 10:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  4. [TCR Cross-Reference] Quotes Exodus 34:29-30. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Revelation 1:17

Καὶ ὅτε εἶδον αὐτόν, ἔπεσα πρὸς τοὺς πόδας αὐτοῦ ὡς νεκρός· καὶ ἔθηκεν τὴν δεξιὰν αὐτοῦ ἐπ' ἐμὲ λέγων· Μὴ φοβοῦ· ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος

When I saw him, I fell at his feet as though dead. But he laid his right hand on me and said, "Do not be afraid. I am the first and the last,

KJV And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:

Notes & Key Terms

Translator Notes

  1. Falling 'as though dead' (hōs nekros) is the typical human response to a divine encounter (cf. Daniel 8:17-18; 10:8-9; Ezekiel 1:28). The reassuring touch and 'do not be afraid' also follow the pattern of Daniel 10:10-12. 'The first and the last' (ho prōtos kai ho eschatos) is a direct claim to the title God applies to himself in Isaiah 44:6 and 48:12. Christ applies to himself the exclusive self-designation of YHWH.
  2. [TCR Cross-Reference] Draws on Daniel 8:17-18. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  3. [TCR Cross-Reference] Draws on Ezekiel 1:28. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  4. [TCR Cross-Reference] Draws on Daniel 10:10-12. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
  5. [TCR Cross-Reference] Draws on Isaiah 44:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 1:18

καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου.

Indeed, i am he that liveth, and was dead. And, take notice, I am alive for evermore, Amen. And have the keys of hell and of death.

KJV I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

Notes & Key Terms 1 term

Key Terms

ᾅδης hadēs
"Hades" — Hades, the underworld, the realm of the dead, the grave

Corresponds to Hebrew Sheol. In first-century usage, it denotes the place or state of the dead, not a place of fiery punishment (which Revelation will later call 'the lake of fire'). We retain the Greek term 'Hades' rather than the KJV's misleading 'hell.'

Translator Notes

  1. The self-identification moves from eternal existence ('the first and the last') to incarnate death ('I was dead') to resurrection ('I am alive forever and ever') — the entire gospel compressed into a single sentence. The 'keys of death and Hades' (tas kleis tou thanatou kai tou hadou) represent authority over the realm of the dead. Hades (hadēs) is the Greek equivalent of Hebrew Sheol — the abode of the dead, not the later Christian concept of hell as a place of punishment. Christ's possession of these keys means death no longer operates as a final, unopposed power.
Revelation 1:19

γράψον οὖν ἃ εἶδες καὶ ἃ εἰσὶν καὶ ἃ μέλλει γενέσθαι μετὰ ταῦτα.

Therefore write what you have seen, what is now, and what will take place after this.

KJV Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

Notes & Key Terms

Translator Notes

  1. This verse provides a threefold outline that many interpreters use to structure the entire book: 'what you have seen' (the vision of chapter 1), 'what is now' (the situation of the seven churches in chapters 2-3), and 'what will take place after this' (the visions of chapters 4-22). Whether or not John intended this as a formal outline, the three temporal categories — past vision, present reality, future events — frame the entire work.
Revelation 1:20

τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσιν, καὶ αἱ λυχνίαι αἱ ἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν.

As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches."

KJV The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

Notes & Key Terms 1 term

Key Terms

μυστήριον mystērion
"mystery" — mystery, secret, hidden truth now revealed

In biblical usage, a mystērion is not an unsolvable puzzle but a divine secret that God chooses to reveal. The word appears frequently in Paul's letters and here in Revelation to describe truths that require divine disclosure to understand.

Translator Notes

  1. The Greek mystērion ('mystery') does not mean 'puzzle' but 'revealed secret' — something previously hidden that is now disclosed. Christ himself provides the interpretation of the vision's symbols, establishing a pattern for the rest of the book where some symbols are explained and others are left for the reader. The identity of the 'angels' (angeloi) of the churches is debated: they may be heavenly guardians, human leaders (the Greek angelos can mean 'messenger'), or the spiritual identity of each congregation. The text does not resolve this ambiguity.
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