NASB (UPDATED) TEXT: REVELATION 1:8
8"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."
1:8 YHWH Himself speaks this verse, affirming the truth of the previous statements about Jesus. It combines four titles for Him with an allusion to a fifth and possibly a sixth title (see list below). Apparently, Rev. 1:8 was God adding His personal affirmation to the above affirmations about Jesus by the use of these magnificent names.
"I Am," which is an allusion to the Covenant name YHWH (cf. Exod. 3:14; see Special Topic: Names for Deity, D.), a form of the VERB "to be." Jesus used this of Himself (cf. John 8:56-59).
"Alpha and Omega" are the first and last letters of the Greek alphabet which assume that God is the beginning and the ending, the controller of history (cf. Isa. 44:6; Rev. 21:6); this title is also used of Jesus in Rev. 1:17 and 22:13 (see note at v. 17).
"The Lord" is the modern way of translating YHWH (the title "Lord" [kurios] in the NT reflects this OT title; see Special Topic: Lord [adon and kurios).
"God" in Gen. 2:4, YHWH, and Elohim are combined (the Lord God) as a name for Deity. El is the general name for god in the Near East, from the root "to be strong" (see Special Topic: Names for Deity, C.
"The One who is the One who was, the One coming" is the phrase used earlier in Rev. 1:4, which speaks of the unchanging, ever-living God (cf. Ps. 102:27; Mal. 3:6; James1:17). This phrase is used of God the Father, YHWH, in Rev. 1:4 and 8 and of Jesus, God the Son, in Rev. 1:17,18 and 22:13 (cf. Heb. 13:8).
"The Almighty" which was the OT term,
"El-Shaddai," the patriarchal name for God (cf. Exod. 6:3; see Special Topic: Shaddai)
"YHWH Sabaoth," from the LXX's "The Lord God Almighty. It is found often in this book (i.e., pantokratōr, cf. Rev. 4:8; 11:17; 15:3; 16:7,14; 19:6,11; 21:22), but only once in the other NT books (i.e., 2 Cor. 6:18).
One early Greek manuscript, aleph (א*), and several later manuscripts add the phrase "the beginning and the end" after "the Alpha and the Omega." Scribes inserted it from Rev. 21:6, but it is probably not an original part of the inspired original Greek text. The UBS4 rates its exclusion as an "A" rating, meaning "certain."
NASB (UPDATED) TEXT: REVELATION 1:9-11
9I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. 10I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, 11saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."
1:9-20 This is John's vision of the resurrected, ascended, exalted Christ. Phrases from these same descriptions are used to address the seven churches (chapters 2-3). John shows His identification with the readers by (1) using the term "your brother" and (2) mentioning his own experiences of tribulation, the kingdom, and endurance. These key terms—tribulation, the kingdom, and perseverance—are also examples of Jesus' life which the readers, like John, are to emulate (cf. John 16:33; Acts 14:22; Rom. 8:17).
One reason modern western interpreters do not understand the Revelation is because we have never experienced the persecution and trials of the first century Roman world. Revelation is a word to hurting, dying, frightened believers.
Notice the different ways John (Rev. 1:1,4,9; 22:8) calls himself
"the beloved disciple" in his Gospel
"the elder" in 2 and 3 John
"your brother" in Rev. 1:9
"fellow partaker" in Rev. 1:9 (i.e., the PREPOSITION sun, meaning "together with" plus koinōnia)
Special Topic: Koinōnia
1:9 "fellow partaker in the tribulation" See full note on "tribulation in Special Topic: Tribulation
"kingdom" The Kingdom is mentioned after tribulation because
As Jesus faced opposition, so will His faithful followers (cf. John 15:18,20; 2 Cor. 4:8-9; 1 Thess. 3:3; 2 Tim. 3:12).
The Kingdom is present in Jesus, but its consummation is future (cf. Acts 14:22). Because believers know (cf. 1 John is a book of assurance based on faith and knowledge of Apostolic truth; also note the benefits of patient endurance in 2 Pet. 1:3-11) they are in Christ, in the Kingdom, in the Father's love, in the Spirit's power, they can be patient in tribulation (cf. John 16:33).
Special Topic: The Kingdom of God
"perseverance" This word is used in Rev. 2:2,3,19; 3:10; 13:10; 14:12. It denotes faithfulness and continuance in any and all circumstances through the work of Jesus and the faith of His followers!
Special Topic: Perseverance
"on the island called Patmos" The Romans used these small islands off the coast of Asia Minor to exile political prisoners (cf. Tacitus' Annals, 3.68; 4.30; 15.71). Apparently John was exiled to this small island, 37 miles from Miletus. The island was crescent shaped, facing east, ten miles long and six miles wide.
"because of the word of God and the testimony of Jesus" There are two possible interpretations of this phrase. It can refer (1) to John's preaching the gospel or (2) to John's receiving the revelation. We have several historical references to John's political banishment.
Tertullian, On the Prescription of Heretics, 36
Origen, Homilies on Matthew
Clement of Alexandria, The Rich Man's Salvation, 47
Eusebius, Ecclesiastical History, III.20.8-9
Jerome, Concerning Illustrious Men, 9
1:10 "I was in the Spirit" This is a special phrase that marks off the different visions that John received (cf Rev. 1:10; 4:2; 17:3; 21:10). It seems to refer to a trance-like state in which a revelation was given (cf. Acts 10:10; 22:17; 2 Cor. 12:1ff). This is characteristic of Jewish apocalyptic literature.
Special Topic: Spirit (pneuma) in the NT
Special Topic: Ways of Revelation
"on the Lord's day" This is the only reference in the Bible of this phrase referring to Sunday. Sunday was referred to as "the first day of the week" in John 20:19; Acts 20:7 and 1 Cor. 16:2. It was the first work day of a new week. Jesus appeared in the Upper Room three Sunday nights in a row. It became known as "The Lord's Day."
"like the sound of a trumpet" This phrase was used in the context of God giving the Ten Commandments on Mt. Sinai (cf. Exod. 19:16). However, because of Rev. 1:12a and 4:1, it may refer to the voice of an angel. Angelic mediation is characteristic of
Daniel and Zechariah
Jewish apocalyptic literature
Revelation speaks more about angels than any other NT book.
Special Topic: Horns Used by Israel
1:11 "in a book" This is the Greek term biblion. It was used in the sense of a booklet or scroll. It later became a technical term for a codex. John was commanded to write down his visions.
graphō, "write" (IMPERATIVE) ‒ Rev. 1:11,19; 2:1,8,12; 3:1,7,12; 10:4 (twice); 14:13; 19:9; 21:5
graphomai, "written" (PERFECT PARTICIPLE) ‒ Rev. 1:3; 2:17; 5:1; 13:8; 14:1; 17:5,8; 19:12,16; 20:12,15; 21:27; 22:18,19
They are the self disclosures of Deity. They are not for John's personal benefit, but for the Church. One characteristic of apocalyptic literature is that it was a highly structured written genre, not given orally, like OT prophecies. A book or scroll occurs repeatedly in Jewish apocalyptic literature as a way to pass on the message for future readers.
"send it to the seven churches" The order of these churches followed a Roman postal route which began and ended in Ephesus. Paul's circular book known as "Ephesians" may have traveled this same route. God's revelation is never for an individual only, but for the people of God, the body of Christ!
Special Topic: Symbolic Numbers in Scripture, #4
The King James translation adds the phrase "I am the Alpha and the Omega" again, but there is no ancient Greek manuscript support for this phrase in this verse.
NASB (UPDATED) TEXT: REVELATION 1:12-16
12Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. 14His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. 15His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. 16In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.
1:12 Jewish interbiblical, apocalyptic literature often uses angels as
messengers
interpreters
agents of protection
agents of judgment
The spiritual realm is very active in this genre!
Special Topic: Angels
"I saw seven golden lampstands" This does not refer to the Menorah (seven-stemmed candelabrum) which was in the tabernacle (cf. Exod. 25:31-40) nor to the lampstand of Zech. 4:2. These separate, single lampstands were a symbolic way of referring to the seven churches (cf. Rev. 1:20; 2:1).
Who or what do the seven churches represent?
churches that John had ministered to personally (i.e., literal churches)
a symbol of all Christian churches (i.e., symbolic)
representing different periods of western church history (i.e., no textual evidence to support this theory)
They obviously reflect first century, Jewish and Gentile groups of believers, struggling with
Powerful!
8"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."
1:8 YHWH Himself speaks this verse, affirming the truth of the previous statements about Jesus. It combines four titles for Him with an allusion to a fifth and possibly a sixth title (see list below). Apparently, Rev. 1:8 was God adding His personal affirmation to the above affirmations about Jesus by the use of these magnificent names.
"I Am," which is an allusion to the Covenant name YHWH (cf. Exod. 3:14; see Special Topic: Names for Deity, D.), a form of the VERB "to be." Jesus used this of Himself (cf. John 8:56-59).
"Alpha and Omega" are the first and last letters of the Greek alphabet which assume that God is the beginning and the ending, the controller of history (cf. Isa. 44:6; Rev. 21:6); this title is also used of Jesus in Rev. 1:17 and 22:13 (see note at v. 17).
"The Lord" is the modern way of translating YHWH (the title "Lord" [kurios] in the NT reflects this OT title; see Special Topic: Lord [adon and kurios).
"God" in Gen. 2:4, YHWH, and Elohim are combined (the Lord God) as a name for Deity. El is the general name for god in the Near East, from the root "to be strong" (see Special Topic: Names for Deity, C.
"The One who is the One who was, the One coming" is the phrase used earlier in Rev. 1:4, which speaks of the unchanging, ever-living God (cf. Ps. 102:27; Mal. 3:6; James1:17). This phrase is used of God the Father, YHWH, in Rev. 1:4 and 8 and of Jesus, God the Son, in Rev. 1:17,18 and 22:13 (cf. Heb. 13:8).
"The Almighty" which was the OT term,
"El-Shaddai," the patriarchal name for God (cf. Exod. 6:3; see Special Topic: Shaddai)
"YHWH Sabaoth," from the LXX's "The Lord God Almighty. It is found often in this book (i.e., pantokratōr, cf. Rev. 4:8; 11:17; 15:3; 16:7,14; 19:6,11; 21:22), but only once in the other NT books (i.e., 2 Cor. 6:18).
One early Greek manuscript, aleph (א*), and several later manuscripts add the phrase "the beginning and the end" after "the Alpha and the Omega." Scribes inserted it from Rev. 21:6, but it is probably not an original part of the inspired original Greek text. The UBS4 rates its exclusion as an "A" rating, meaning "certain."
NASB (UPDATED) TEXT: REVELATION 1:9-11
9I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. 10I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, 11saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."
1:9-20 This is John's vision of the resurrected, ascended, exalted Christ. Phrases from these same descriptions are used to address the seven churches (chapters 2-3). John shows His identification with the readers by (1) using the term "your brother" and (2) mentioning his own experiences of tribulation, the kingdom, and endurance. These key terms—tribulation, the kingdom, and perseverance—are also examples of Jesus' life which the readers, like John, are to emulate (cf. John 16:33; Acts 14:22; Rom. 8:17).
One reason modern western interpreters do not understand the Revelation is because we have never experienced the persecution and trials of the first century Roman world. Revelation is a word to hurting, dying, frightened believers.
Notice the different ways John (Rev. 1:1,4,9; 22:8) calls himself
"the beloved disciple" in his Gospel
"the elder" in 2 and 3 John
"your brother" in Rev. 1:9
"fellow partaker" in Rev. 1:9 (i.e., the PREPOSITION sun, meaning "together with" plus koinōnia)
Special Topic: Koinōnia
1:9 "fellow partaker in the tribulation" See full note on "tribulation in Special Topic: Tribulation
"kingdom" The Kingdom is mentioned after tribulation because
As Jesus faced opposition, so will His faithful followers (cf. John 15:18,20; 2 Cor. 4:8-9; 1 Thess. 3:3; 2 Tim. 3:12).
The Kingdom is present in Jesus, but its consummation is future (cf. Acts 14:22). Because believers know (cf. 1 John is a book of assurance based on faith and knowledge of Apostolic truth; also note the benefits of patient endurance in 2 Pet. 1:3-11) they are in Christ, in the Kingdom, in the Father's love, in the Spirit's power, they can be patient in tribulation (cf. John 16:33).
Special Topic: The Kingdom of God
"perseverance" This word is used in Rev. 2:2,3,19; 3:10; 13:10; 14:12. It denotes faithfulness and continuance in any and all circumstances through the work of Jesus and the faith of His followers!
Special Topic: Perseverance
"on the island called Patmos" The Romans used these small islands off the coast of Asia Minor to exile political prisoners (cf. Tacitus' Annals, 3.68; 4.30; 15.71). Apparently John was exiled to this small island, 37 miles from Miletus. The island was crescent shaped, facing east, ten miles long and six miles wide.
"because of the word of God and the testimony of Jesus" There are two possible interpretations of this phrase. It can refer (1) to John's preaching the gospel or (2) to John's receiving the revelation. We have several historical references to John's political banishment.
Tertullian, On the Prescription of Heretics, 36
Origen, Homilies on Matthew
Clement of Alexandria, The Rich Man's Salvation, 47
Eusebius, Ecclesiastical History, III.20.8-9
Jerome, Concerning Illustrious Men, 9
1:10 "I was in the Spirit" This is a special phrase that marks off the different visions that John received (cf Rev. 1:10; 4:2; 17:3; 21:10). It seems to refer to a trance-like state in which a revelation was given (cf. Acts 10:10; 22:17; 2 Cor. 12:1ff). This is characteristic of Jewish apocalyptic literature.
Special Topic: Spirit (pneuma) in the NT
Special Topic: Ways of Revelation
"on the Lord's day" This is the only reference in the Bible of this phrase referring to Sunday. Sunday was referred to as "the first day of the week" in John 20:19; Acts 20:7 and 1 Cor. 16:2. It was the first work day of a new week. Jesus appeared in the Upper Room three Sunday nights in a row. It became known as "The Lord's Day."
"like the sound of a trumpet" This phrase was used in the context of God giving the Ten Commandments on Mt. Sinai (cf. Exod. 19:16). However, because of Rev. 1:12a and 4:1, it may refer to the voice of an angel. Angelic mediation is characteristic of
Daniel and Zechariah
Jewish apocalyptic literature
Revelation speaks more about angels than any other NT book.
Special Topic: Horns Used by Israel
1:11 "in a book" This is the Greek term biblion. It was used in the sense of a booklet or scroll. It later became a technical term for a codex. John was commanded to write down his visions.
graphō, "write" (IMPERATIVE) ‒ Rev. 1:11,19; 2:1,8,12; 3:1,7,12; 10:4 (twice); 14:13; 19:9; 21:5
graphomai, "written" (PERFECT PARTICIPLE) ‒ Rev. 1:3; 2:17; 5:1; 13:8; 14:1; 17:5,8; 19:12,16; 20:12,15; 21:27; 22:18,19
They are the self disclosures of Deity. They are not for John's personal benefit, but for the Church. One characteristic of apocalyptic literature is that it was a highly structured written genre, not given orally, like OT prophecies. A book or scroll occurs repeatedly in Jewish apocalyptic literature as a way to pass on the message for future readers.
"send it to the seven churches" The order of these churches followed a Roman postal route which began and ended in Ephesus. Paul's circular book known as "Ephesians" may have traveled this same route. God's revelation is never for an individual only, but for the people of God, the body of Christ!
Special Topic: Symbolic Numbers in Scripture, #4
The King James translation adds the phrase "I am the Alpha and the Omega" again, but there is no ancient Greek manuscript support for this phrase in this verse.
NASB (UPDATED) TEXT: REVELATION 1:12-16
12Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. 14His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. 15His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. 16In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.
1:12 Jewish interbiblical, apocalyptic literature often uses angels as
messengers
interpreters
agents of protection
agents of judgment
The spiritual realm is very active in this genre!
Special Topic: Angels
"I saw seven golden lampstands" This does not refer to the Menorah (seven-stemmed candelabrum) which was in the tabernacle (cf. Exod. 25:31-40) nor to the lampstand of Zech. 4:2. These separate, single lampstands were a symbolic way of referring to the seven churches (cf. Rev. 1:20; 2:1).
Who or what do the seven churches represent?
churches that John had ministered to personally (i.e., literal churches)
a symbol of all Christian churches (i.e., symbolic)
representing different periods of western church history (i.e., no textual evidence to support this theory)
They obviously reflect first century, Jewish and Gentile groups of believers, struggling with
Powerful!
