Book of Reveation Chapter 1 Vs. 2

 Prologue

Rev. 1:2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw.

To bare record indicates that John actually saw these things. John proclaims in his books that he is an eye witness testifying of all he saw and heard.

Who...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

bare record...

μαρτυρέω

marturéō; contracted marturṓ, fut. marturḗsō, from mártus, witness. To be a witness, bear witness.

(I) To be a witness, to be able or ready to testify. With the dat. (John 3:28; Acts 22:5); used in an absolute sense (2Cor. 8:3); followed by the dat. of person or thing, meaning in favor of whom or what one bears testimony (John. 3:26; 5:33; 18:37).

(II) To bear witness, to testify to the truth of what one has seen, heard, or knows.

(A) Particularly and generally, followed by perí, concerning, with the gen. meaning to bear witness concerning a person or thing (John 1:7-8, 1:15; 2:25; 5:31-32; 8:13-14, 8:18; 15:26; 21:24); followed by hóti, that, as equivalent to the acc. and inf. (John 1:34; 4:44; 1Jn. 4:14); by hóte (John. 12:17); with katá, against, with the gen. (1Cor. 15:15). Followed by the words testified, after légōn, saying, eípe, he said, and hóti, that, of a quotation (John 1:32; 4:39; 13:21). Preceded by the acc. expressed or implied, e.g., of cognate or syn. nouns as in John 5:32, hē marturía, the testimony; hēn, which; martureí perí emoú, he testifies about me, i.e., "the testimony which he testifies about me" (a.t. [cf. 1Jn. 5:9-10]). In 1Tim. 6:13, "who . . . testifies the good confession" (a.t. [homologían). With the acc. of something, generally, to testify something (John 3:11, "that which we have seen, we testify" [a.t.]; also John 3:32; 1Jn. 1:2; Rev. 1:2; 22:20, ho marturṓn taúta, "He who witnesses these things" [a.t.], with a causative meaning as [cf. with Rev. 22:16]). Followed by the acc. and dat. (Rev. 22:16). With an acc. implied from the context, e.g., tá perí emoú, "those things concerning me" (a.t. [Acts 23:11]); whatever follows (John 19:35; Acts 26:5; Heb. 10:15; 1Jn. 5:6-8). Rom. 3:21, pass. with hupó, by. With the meaning of to prove by testimony (John 18:23).

See on John 1:7. Rev., bear witness. The reference is to the present book and not to the Gospel. The aorist tense is the epistolary aorist. See on 1Jhn. 2:13, and compare the introduction to Thucydides' History: Thucydides, an Athenian, wrote ξυνέγραψε the history of the war, etc.; placing himself at the reader's stand point, who will regard the writing as occurring in the past.

John could easily bear record of the Word Jesus. He was a daily companion of Jesus. This particular Scripture however is speaking of the things that John sees in his visions. The testimony of Jesus is salvation to all who believe.

of the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

word of God...

word...

λόγος

lógos; gen. lógou, masc. noun from légō, to speak intelligently. Intelligence, word as the expression of that intelligence, discourse, saying, thing.

(I) Word, both the act of speaking and the thing spoken.

(A) Word, as uttered by the living voice, a speaking, speech, utterance (Mat. 8:8; Luke 7:7; 23:9; 1Cor. 14:9; Heb. 12:19); a saying, discourse, conversation (Mat. 12:37; 15:12; 19:22; 22:15; 26:1; John 4:29; Acts 5:24). Metonymically, the power of speech, delivery, oratory, eloquence (1Cor 12:8; 2Cor. 11:6; Eph. 6:19). To speak a word against someone (Mat. 12:32); to someone (Luke 12:10). The Word of God, meaning His omnipotent voice, decree (2Pet. 3:5, 3:7; Sept.: Psm. 32:6 [cf. Gen. 1:3; Psm. 148:5]).

(B) An emphatic word, meaning a saying, declaration, sentiment uttered. (1) Generally (Mat. 10:14; Luke 4:22; 20:20; John 6:60; Sept.: Pro. 4:4, 4:20). In reference to words or declarations, e.g., which precede (Mat. 7:24, 7:26; 15:12; 19:22; Mark 7:29; John. 2:22; 4:50; 6:60; 7:40; 10:19; Acts 5:24; Tit. 3:8; Rev. 19:9); which follow (John 12:38; Acts 20:35; Rom. 9:9; 13:9; 1Cor. 15:54; 1Tim. 3:1; Sept.: 1Kgs. 2:4). Followed by the gen. of thing (Heb. 7:28); the word, declaration of a prophet, meaning prediction, prophecy (Luke 3:4; John 12:38; Acts 15:15; 2Pet. 1:19; Rev. 1:3). With the meaning of a proverb, maxim (John 4:37). (2) In reference to religion, religious duties, with the meaning of doctrine, precept (Acts 15:24; 18:15; Tit. 1:9; Heb. 2:2); words of faith (1Tim. 4:6); word of men (1Th. 2:13; 2Tim. 2:17); of a teacher (John 15:20); especially of God, the Word of God, meaning divine revelation and declaration, oracle (John 5:38; 10:35); as announcing good, divine promise (John 5:24; Rom. 9:6; Heb. 4:2; Sept.: Psm. 50:6), or evil (Rom. 3:4 from Psm. 51:4; Rom. 9:28 from Isa. 10:22-23; Heb. 4:12). In relation to duties, precept (Mark 7:13; 8:55; Sept.: Exo. 35:1). Of the divine declarations, precepts, oracles, relating to the instructions of men in religion, the Word of God, i.e., the divine doctrines and precepts of the gospel, the gospel itself (Luke 5:1; John. 17:6; Acts 4:29, 4:31; 8:14; 1Cor. 14:36; 2Cor. 4:2; Col. 1:25; 1Th. 2:13; Tit. 1:3; Heb. 13:7). With "of God" implied (Mark 16:20; Luke 1:2; Acts 10:44; Php. 1:14; 2Tim. 4:2; Jas. 1:21; 1Pet. 2:8; Rev. 12:11); the word of truth (2Cor. 6:7; Eph. 1:13; 2Tim. 2:15; Jas. 1:18); the word of life (Php. 2:16); the word of salvation (Acts 13:26); the word of the kingdom (Mat. 13:19); with the kingdom implied (Mat. 13:20; Mark 4:14); the word of the gospel (Acts 15:7); the word of the cross (1Cor. 1:18); the word of His grace (Acts 14:3; 20:32). In the same sense of Christ, the word of Christ (John 5:24; 14:23-24; Col. 3:16); the word of the Lord (Acts 8:25).

Not the personal Word, but the prophetic contents of this book.

Of God...

Θεός

Theós; gen. Theoú, masc. noun. God. Originally used by the heathen, but in the NT as the name of the true God. The heathen thought the gods were makers and disposers (thetḗres, placers) of all things. The ancient Greeks used the word both in the sing. and the pl. When they used the pl., they intimated their belief that elements had their own "disposer" or "placer," e.g., the god of money called mammon (Mat. 6:24; Luke 16:9, 16:13). The heavens were the grand objects of divine worship throughout the heathen world as is apparent from the names attributed to the gods by the ancient Greeks. The Scriptures also attest to this (Acts 7:42-43; Deu. 4:19; 17:3; 2Kgs. 17:16; 23:4-5; Job 31:26-27; Jer. 8:2; 19:13; Zep. 1:5).

The Sept. constantly translated the Hebr. pl. name Elohim, when used for the true God, by the sing. Theós, God, never by the pl. theoi, gods. The reason for this was that at the time the Sept. translation was made, Greek idolatry was the prevailing superstition, especially in Egypt under the Ptolemies. Their gods were regarded as demons, i.e., intelligent beings totally separate and distinct from each other. If the translators rendered the name of the true God by the pl. theoi, they would have given the heathen under Greek culture an idea of God inconsistent with the unity of the divine essence and conformable to their own polytheistic notions. However, by translating the Hebr. Elohim as "God," they inculcated the unity of God and at the same time did not deny a plurality of persons in the divine nature.

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

of the... see above.

testimony...

μαρτυρία

marturía; gen. marturías, fem. noun from marturéō, to witness. A witness, certification (John 1:7), testimony (Mark 14:55-56, 14:59; Luke 22:71), that which someone witnesses or states concerning a person or thing (Acts 22:18; 1Tim. 3:7; Tit. 1:13). Used of the testimony of John the Baptist concerning Jesus (John 1:19; 5:36); of the declarations of Jesus concerning Himself (John 5:31; 8:13-14). It is a declaration by a witness who speaks with the authority of one who knows (John 5:34; 3Jn. 1:12). In 1Jn. 5:9-11, John refers to the record of witness as being the fact that God in His Son has given eternal life to believers. In John 3:11, 3:32-33, the testimony of Jesus is that which He declares with the authority of a witness, of one who knows (John 3:11). However, in Rev. 1:2, 1:9, "the testimony of Jesus" is the announcement of the gospel, the apostolic preaching of Christ as determined by the Apostle's testimony (Rev. 1:2, "all things that he saw"). This testimony especially concerns Christ and is based upon a personal knowledge of Him (Rev. 12:17; 19:10; 20:4). That marturía is used in the NT to denote martyrdom is an untenable inference from Rev. 11:7; 12:11.

Deriv.: pseudomarturía, a false witness.

Syn.: bebaíōsis, confirmation; plērophoría, complete information, full assurance; phanérōsis, manifestation; éndeixis, evident token; apódeixis, demonstration, proof; apokálupsis, revelation.

Ant.: kálumma, cover, veil.

of Jesus Christ...

of Jesus...

’Ιησοῦς

Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).

(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).

(II) In Acts 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.

(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.

Christ...

Χριστός

Christós; fem. christḗ, neut. christón, adj. from chríō, to anoint. Anointed, a term used in the OT applied to everyone anointed with the holy oil, primarily to the high priesthood (Lev. 4:5, 4:16). Also a name applied to others acting as redeemers.

(I) As an appellative and with the art. ho, the, Christós, Christ, it occurs chiefly in the Gospels and means the Messiah (Mark 15:32, "the King of Israel"; John 1:41; 4:42 "the Christ, the Savior of the world"; Acts 2:36; 9:22; 18:28. Also see Mat. 1:17; 2:4; 16:16; Mark 12:35; 13:21; Luke 2:11, 2:26, "the Christ of the Lord" [a.t.]; Luke 4:41; 23:2; John 1:20, 1:25; Acts 2:30; 3:18; Rom. 8:11; 1Jn. 2:22; 5:1, 5:6; Rev. 11:15; 12:10; Sept.: Psm. 2:2 [cf. Dan. 9:25]). Joined with Iēsoús, Jesus, Iēsoús ho Christós, Jesus the Christ (Acts 5:42; 9:34; 1Cor. 3:11), Iēsoús Christós (John. 17:3; Acts 2:38; 3:20; 1Jn. 4:2-3; 2Jn. 1:7), ho Christós Iēsoús, the Christ Jesus (Acts 17:3; 18:5, 18:28; 19:4).

and...

τε

te; a conj. as an enclitic particle, meaning "and," corresponding to kaí, and. In the NT, found chiefly in the writings of Luke and Paul, and in the book of Hebrews; found four times in Mathew (Mat. 22:10; 23:6 [TR]; 27:48; 28:12); three times in John (John 2:15; 4:42; 6:18); once in James (Jas. 3:7); once in Jude (Jude 1:6); twice in Rev. (Rev. 1:2; 21:12). In general, kaí is used to couple ideas which follow directly and necessarily from what precedes, while te is employed generally when something is subjoined which does not thus directly and necessarily follow. Kaí connects and te annexes. Hence, te is the most general of all the copulatives (serving merely to show that the word or words preceding it has some connection with the one or ones following it). The place of te is usually after the first word of a clause.

(I) Simply, that is, without other particles where it then serves to annex, as stated above (Mat. 28:12; John 4:42; 6:18; Acts 1:15 in a parenthesis; Acts 2:3, 2:33, 2:37; 3:10; 4:13, 4:33; 5:42; 8:1, 8:3, 8:6; 12:12; 18:11; 20:11; 23:10; 24:27; 27:20; Rom. 2:19; 1Cor. 4:21; Heb. 1:3; Jude 1:6). Also repeated as annexing several particulars te . . . te, and . . . and (Acts 2:46; 16:11-12; 24:23; Heb. 6:2). Once with the meaning of both / and (Acts 26:16).

of all things that...

ὅσος

hósos; fem. hósē, neut. hóson; correlative relative pron. How great, how much, how many, as great as, as much as. Akin to tósos or tosoútos. It may refer to:

(I) Magnitude, meaning how great, as great as (Rev. 21:16).

(II) Time, meaning how long, as long as (Mark 2:19). With the prep. epí, upon, abbreviated as eph’ hóson, as long as (Mat. 9:15; Rom. 7:1; 1Cor. 7:39; Gal. 4:1). When repeated as in Heb. 10:37, éti mikrón hóson hóson (éti, yet; mikrón, a little while), it is intensive meaning yet a very, very little while.

(III) Quantity, number, multitude, meaning how much, how many.

(A) In the sing. meaning as much as (John 6:11).

(B) In the pl. hósoi or hósai (fem.), meaning as many as, all who, and in the neut. hósa, as many as, all that or which or what (Mat. 14:36; Mark 3:10; Acts 4:6, 4:34; Rom. 2:12; 2Cor. 1:20; Gal. 3:10; Rev. 2:24). In the neut. (Luke 12:3; John 15:14; Acts 9:39; Jude 1:10). Preceded by pántes, masc. pl. of pás, all, it is equivalent to hósoi but stronger, as all those who (Mat. 13:46; 22:10; Mark 12:44; Luke 4:40). With hoútos or autós, this one, corresponding (Rom. 8:14; Gal. 6:12). With án, a sup-positional particle as hósos án or hósos eán, meaning whosoever, whatsoever (Mat. 18:18; Mark 6:11; Luke 9:5; John 11:22; Rev. 3:19, every). Strengthened by pántes, masc. pl. of pás, every, all (Mat. 7:12; Acts 3:22).

he saw...

εἴδω

eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.

(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal_5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.

(A) Followed by the acc. of person or thing (Mat. 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.

Again, John faithfully described what he saw as the Word of God and the testimony of Jesus Christ. What John saw was a communication from and about Jesus Christ Himself.