Book of Revelation Chapter 1 Vs. 3

Prologue

Rev. 1:3 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.

The text of Revelation has an intentionally crafted and nuanced literary structure, which is characteristic of the Jewish apocalyptic tradition. Writings belonging to the genre often combine the various modes of letter, prophecy and poetry. Already in the third verse of Revelation, we encounter the first blessing of a carefully composed series of seven that will be interspersed through the letter.

Seven is a key number in the Biblical Hebrew tradition. It appears in the very beginning as the very culmination of God's creation, God's rest. John is very fond of it and uses it throughout the book of Revelation. There are seven assemblies, seven lamps, seven seals, seven trumpets, seven bowls of judgment.

The name Jesus Ἰησοῦς Iesus appears 14 times (= 2x7) in the Greek text. So it is not just seven but its multiples as well. This is in line with the seven sevens and the seventy sevens of Daniel (9:24-25) or the seven weeks of Shavout (Pentecost)

The first blessing of Revelation represents a kind of prologue for a chiastic structure that will follow.

The blessing summarizes or sets the stage for the remaining six blessings, which are expressed in the chaistic form of Semitic parallelism. This special literary structure comes into view only once one sees the entire set of blessings as a unit. Then the parallelism of meaning becomes obvious, and the choice of a seven fold structure more understandable. Viewed in isolation, however, the blessings may seem unexceptional.

Blessed is he... Three classes blessed:

1. Those who read the Revelation.

2. Those who hear it.

3. Those who keep things written therein.

Blessed...

μακάριος

makários; fem. makaría, neut. makárion, adj. A prose form of the poetic mákar (n.f.), blessed one. Blessed, possessing the favor of God, that state of being marked by fullness from God. It indicates the state of the believer in Christ (Mat. 5:3-11, "Blessed . . . for my sake"; Luke 6:20-22, "Blessed . . . for the Son of man's sake"), said of one who becomes a partaker of God's nature through faith in Christ (2Pet. 1:4). The believer is indwelt by the Holy Spirit because of Christ and as a result should be fully satisfied no matter the circumstances. Makários differs from the word "happy" in that the person is happy who has good luck (from the root hap meaning luck as a favorable circumstance). To be makários, blessed, is equivalent to having God's kingdom within one's heart (Mat. 5:3, 5:10). Aristotle contrasts makários to endeḗs, the needy one. Makários is the one who is in the world yet independent of the world. His satisfaction comes from God and not from favorable circumstances.

Deriv.: makarízō, to declare blessed.

Syn.: eulogētós, blessed, well-spoken of; eulogēménos, blessed; eulogéō, to eulogize, bless, thank.

Ant.: talaípōros, miserable, wretched; eleeinós, pitiable, miserable.

As this word and its cognates occur at least fifty-five times in the New Testament, it is important to understand its history, which is interesting because it is one of those numerous words which exhibit the influence of Christian association and usage in enlarging and dignifying their meaning. It is commonly rendered blessed, both in the A. V. and Rev., and that rendering might properly be given it in every instance.

Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich. It scarcely varies from this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of divine blessedness was not essentially moral. The gods were blessed because of their power and dignity, not because of their holiness. In general, says Mr. Gladstone Homer and the Homeric Age the chief note of deity with Homer is emancipation from the restraints of moral law. Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they have personally ceased to observe its rules, either for or among themselves. As compared with men, in conduct they are generally characterized by superior force and intellect, but by inferior morality.

is he that readeth,...

ἀναγινώσκω

anaginṓskō; fut. anagnṓsomai, 2d aor. anégnōn, perf. pass. anégnōsmai, aor. first pass. anegnṓsthēn, from aná, an emphatic, and ginṓskō, to know. To perceive accurately. Later it came to mean to recognize. In Attic Gr., it usually meant to read and always so in the NT and the Sept. The consequential meaning is to know by reading (Mat. 12:3, 12:5; 19:4; 21:16, 21:42; 22:31; 24:15; Mark 2:25; 12:10, 12:26; 13:14; Luke 6:3; 10:26; John 19:20; Acts 8:28, 8:30, 8:32; 15:31; 23:34; 2Cor. 1:13; Eph. 3:4; Rev. 1:3; 5:4; Sept.: Deu. 17:19; 2Kgs. 5:7; Isa. 29:11-12). To read aloud before others (Luke 4:16; Acts 13:27; 15:21; 2Cor. 3:15; Col. 4:16; 1Th. 5:27; Sept.: Deu. 31:11; 2Kgs. 22:11; Neh. 13:1). Metaphorically in 2Cor. 3:2, "our letter . . . read of all men" (a.t.), i.e., open, manifest.

Deriv.: anágnōsis, reading.

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.; 27:28 ff.; Mark 1:31 ff.; 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.).

they that hear...

ἀκούω

akoúō; fut. akoúsō, aor. pass. ēkoústhēn, perf. akḗkoa, perf. pass. ḗkousmai. To hear. It governs a gen. either of the person or thing, to hear someone or something, or more usually an acc. of the thing.

(I) To hear in general (Mat. 2:3, 2:9, 2:18; 9:12; 10:27; 11:5; 12:19; Mark 7:25; 10:41; 14:64; Luke 7:3, 7:9; John 3:8; Sept.: Gen. 3:8, 3:10).

(II) To hear with attention, hearken or listen to (Mark 4:3; 7:14; 12:29, 12:37; Luke 5:1; 10:39; 11:31; Acts 2:22; 15:7); in respect to a teacher (Mark 6:20; Luke 15:1; 19:48); hoi akoúontes (pres. part. pl. as part. noun), these hearing, i.e., disciples to understand, hear with the ear of the mind (Mat. 11:15; John 8:43, 8:47; 1Cor. 14:2).

(III) Intrans., to have the faculty of hearing, spoken of the deaf (Mat. 11:5; Mark 7:37; Rom. 11:8, "ears unable to hear" [a.t.]; Mat. 13:14, "hearing ye shall hear"; Acts 28:26; Sept.: Exo. 15:26; 19:5; Mat. 13:15, to be "dull of hearing"). Used trans. and either absolutely or constructed with the acc. or gen. of the thing heard and usually with gen. of the person from whom one hears. Instead of the gen. of thing we find perí, about, followed by the gen. (Mark 5:27; Acts 9:13); instead of the gen. of person, we have apó, from, followed by the gen. (Acts 9:13, 1Jn. 1:5); pará, from, followed by the gen. (John 8:26); ek, from, out of, followed by the gen. (2Cor. 12:6). To hear, perceive with the ears. To hear effectually or so as to perform or grant what is spoken, to obey (Mat. 10:14; 17:5; 18:15-16; Mark 6:11; John 9:31; 11:41; Acts 3:22-23; 4:4, 4:19; 1Jn. 4:5-6; 5:14-15).

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.

words...

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).

of this prophecy,...

προφητεία

prophēteía; gen. prophēteías, fem. noun from prophēteúō, to prophesy. A prophesying or prophecy.

(I) Particularly prediction, the foretelling of future events, including the declarations, exhortations, and warnings uttered by the prophets while acting under divine influence; of the prophecies of the OT (Mat. 13:14; 2Pet. 1:20-21); the revelations and warnings of the Book of Revelation (Rev. 1:3; 22:7, 22:10, 22:18-19, equal to marturía, witness, as in Rev. 19:10. See also Sept.: 2Chr. 15:8). In 1Tim. 1:18; 4:14, prophēteía refers either to the prophetic revelations or directions of the Holy Spirit by which persons were designated as officers and teachers in the primitive church (cf. Acts 13:2; 20:28; 1Cor. 12:4-8 ff.; 1Cor. 14:24, 14:30-31), or to the authoritative declaration made by the presbytery of the fitness for ministry of one whom they are ordaining.

(II) Prophecy, meaning the prophetic office, the prophetic gift, spoken in the NT of the peculiar charisma or spiritual gift imparted to the primitive teachers of the church (Rom. 12:6; 1Cor. 12:10; 13:2, 13:8; 14:22). See prophḗtēs.

(III) Metonymically a prophesying, the exercise of the prophetic office, the acting as an ambassador of God and the interpreter of His mind and will (Rev. 11:6). Specifically the exercise of the prophetic gift or charisma in the primitive church (1Cor. 14:6; 1Th. 5:20).

and... see above.

keep...

τηρέω

tēréō; contracted tērṓ, fut. tērḗsō, from tērós (n.f.), a warden, guard. To keep an eye on, watch, and hence to guard, keep, obey, trans.:

(I) Particularly to watch, observe attentively, keep the eyes fixed upon, with the acc. (Rev. 1:3, keeping for the fulfillment of the prophecy; Rev. 22:7, 22:9; Sept.: Ecc. 11:4; Pro. 23:26). Figuratively, to obey, observe, keep, fulfill a duty, precept, law, custom, or custom meaning to perform watchfully, vigilantly, with the acc. (Mat. 19:17; John 14:15, 14:21; 15:10; 1Tim. 6:14; 1Jn. 2:3-4; 3:22, 3:24; 5:2-3; Rev. 12:17; 14:12); a saying or words (John 8:51-52, 8:55; 14:23-24; 15:20; 17:6; 1Jn. 2:5; Rev. 3:8, 3:10); the law (Acts 15:5, 15:24; Jas. 2:10); tradition (Mark 7:9); the Sabbath (John 9:16). Generally with the acc. expressed (Rev. 2:26, "he that . . . keepeth my works," meaning the works which I have required. See Mat. 23:3; 28:20; Acts 21:25; Rev. 3:3; Sept.: generally, Pro. 3:1, 3:21; 8:34).

(II) To keep, guard a prisoner, with the acc. (Mat. 27:36, 27:54; Acts 12:5-6; 16:23; 24:23; 25:4, 25:21; 1Jn. 5:18, is on his guard). Part. (Mat. 28:4, "the keepers," guards). Of things such as the clothes (Rev. 16:15; Sept.: Song 3:3); of things (Sept.: Song 8:11-12). Figuratively meaning to keep in safety, preserve, maintain, with the acc. of thing (Eph. 4:3; 2Tim. 4:7; Jude 1:6, negatively, deserting their first estate; Sept.: Pro. 16:17). Figuratively, with the acc. and adjuncts: of persons (2Cor. 11:9; 1Tim. 5:22; Jas. 1:27); with an adv. (1Th. 5:23); with the dat. of person (Jude 1:1). Followed by en, in, with the dat. of state (John 17:11-12; Jude 1:21); by ek, from, followed by the gen. (John 17:15; Rev. 3:10); by apó, from, followed by the gen. (Jas. 1:27; Sept.: Pro. 7:5).

those things which are written...

γράφω

gráphō; fut. grápsō. To engrave, write (Mark 10:4; Luke 1:63; John 21:25; Gal. 6:11; 2Th. 3:17). The ancient Greeks equated gráphō with xéō, to carve. They carved figures with meaning on wooden tablets and later replaced these when letters were developed. The engraved tablet was covered with another, and being tied together and sealed, constituted the form of an ancient letter. The Sept. several times applies the word in this sense of engraving, carving, or cutting out (1Kgs. 6:29; Isa. 22:16 [cf. Job 19:23-24]). From Exo. 31:18; 32:16; 2Cor. 3:7 we deduce that the first literal writing was of this kind. Thus originally the word meant to cut in, make an incision. Later, with the invention of the parchment and paper, it came to mean to write, to delineate literal characters on a tablet, parchment, or paper (Luke 1:63; 16:6-7; John 8:6; 19:19; Acts 23:25; 3Jn. 1:13). It also came to mean to describe in writing (John 1:45; Rom. 10:5); to write a law, command in writing, as would a legislator (Mark 12:19). The writing of names in heaven emphasizes that God remembers and will not forget, since by writing, the name of a person is fixed. The use of the word gégraptai, it is written, in the perf. tense refers authoritatively to what is found written in Holy Scripture and denotes legislative act or enactment. In the sphere of revelation, the written records hold this authoritative position, and gégraptai always implies an appeal to the indisputable and legal authority of the passage quoted (Mat. 4:4, 4:6-7, 4:10; 11:10). It is completed by additions such as "in the law" (Luke 2:23; 10:26); "in the book of the words of Isaiah" (Luke 3:4); "in the prophets" (John 6:45).

therein:...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

for...

γάρ

gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.

(I) When it stands by itself:

(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for [gár] that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for [gár] he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Cor. 5:2, 5:4).

the... see above.

time...

καιρός

kairós; gen. kairoú, masc. noun. Season, opportune time. It is not merely as a succession of minutes, which is chrónos, but a period of opportunity (though not necessity). There is really no Eng. equivalent to the word kairós, appropriate or opportune time, which when used in the pl. with chrónoi (times), is translated as "seasons," times at which certain foreordained events take place.

(I) Fit time, proper season.

(A) Generally equivalent to opportunity, occasion (Acts 24:25; Rom. 13:11; 2Cor. 6:2; Gal. 6:10; Eph. 5:16; Col. 4:5; Heb. 11:15; see John 7:6).

(B) Appointed time, set time, certain season, equivalent to a fixed and definite time or season. Followed by the gen. (Mat. 13:30, "in the time of harvest," i.e., the usual season; Mat. 21:34, 21:41; Mark 11:13; Luke 1:20; 8:13; 19:44; Acts 3:19, "times of refreshing" or appointed of God; 2Tim. 4:6; Heb. 9:10; 11:11; Sept.: Ecc. 3:1 ff.); by the gen. of person or a pron. as "my time," as appointed of God, e.g., in which I am to suffer (Mat. 26:18) or accomplish any duty (Luke 21:24, "the times [or seasons] of the Gentiles"; John 7:6, 7:8; 2Th. 2:6; Rev. 11:18). In Gal. 6:9, "one's own due time" (a.t.); see 1Tim. 2:6; 6:15; Tit. 1:3. With a demonstrative art. or pron. as ho nún, the present season or opportunity; hoútos, this; ekeínos, that time, i.e., definitely marked out and expressed (Mat. 11:25; 12:1; 14:1; Mark 10:30; Luke 13:1; 18:30; Acts 12:1; Rom. 3:26; 8:18; 11:5; 2Cor. 8:14; Eph. 2:12). Kairós éschatos (éschatos, last), last time, season, opportunity (1Pet. 1:5); kairoí hústeroi (hústeroi, later, final), latter or final times (1Tim. 4:1); kairós enestēkṓs, perf. part. of enístēmi, to be present, the present time (Heb. 9:9). Generally (Mark 12:2, at the proper season; Acts 17:26; Gal. 4:10; 2Tim. 4:3, time appointed of God; Rev. 12:12, a short time to use). With a prep., e.g., áchri, until, áchri kairoú, for or during a certain season (Luke 4:13; Acts 13:11); en, in, en kairṓ, in due time (Mat. 24:45; Luke 20:10; 1Pet. 5:6; see Acts 7:20); katá, according as, katá kairón, at the set time (John 5:4; Rom. 5:6; see Acts 19:23; Rom. 9:9); pró, before, pró kairoú, before the proper time (1Cor. 4:5); prós, toward, prós kairón, for a season (Luke 8:13; 1Cor. 7:5); prós kairón hṓras, hour, meaning for a short time (1Th. 2:17). In allusion to the set time for the coming of the Messiah in His kingdom or for judgment (Mat. 8:29; 16:3; Mark 1:15; 13:33; Luke 12:56; 21:8; Acts 1:7; Rom. 13:11; 1Cor. 7:29; Eph. 1:10; 1Th. 5:1; 1Pet.1:11; 4:17; Rev. 1:3; 22:10). In the pl., kairoí is used in an absolute sense of times and circumstances appointed of God (2Tim. 3:1).

is at hand...

ἐγγύς

eggús; adv. Close, near.

(I) Of place (John 19:42). With the gen. (John 3:23; 6:19, 6:23; 11:18, 11:54; 19:20; Acts 1:12); with the acc. (Luke 19:11; Sept.: Gen. 45:10; Ezk. 23:12). With the dat. (Acts 9:38; 27:8; Sept. metaphorically: Psm. 34:18). Metaphorically meaning near, nigh (Php. 4:5, "the Lord is near" [a.t.] means He is ready to help [cf. Php. 4:6 {see also Psm. 34:18; 145:18}]). With the gen. (Heb. 6:8; 8:13). He is near you or close at hand, meaning ready to help (Rom. 10:8, quoted from Deu. 30:14). Those who are near are the Jews, having the knowledge and worship of the true God, as opposed to those who are far, meaning the Gentiles (Eph. 2:17; Sept.: Isa. 57:19). To become near to God means to embrace the gospel (Eph. 2:13).

(II) Of time (Mat. 24:32; Mark 13:28; Luke 21:30). The expression "at the doors" (Mat. 24:33; Mark 13:29) means near. The time is near (Mat. 26:18; Rev. 1:3; 22:10); the Passover (John 2:13; 6:4; 11:55); the feast (John 7:2); the kingdom of God (Luke 21:31); the Lord (Php. 4:5 [cf. Heb. 10:37]). The day is at hand (Sept.: Ezk. 30:3; Joel 1:15; 2:1).

Deriv.: eggízō, to bring near; eggúteron, nearer.

Ant.: makrán, far, afar off; makróthen, from afar; pórrō, a great way off; pórrōthen, afar off; porrōtérō, further.

The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.

Therefore may he now, ere yet he enters upon his task, pronounce a blessing upon those who shall pay due heed to what he is to say. Does he think of the person by whom the apostolic writings were read aloud in the midst of the Christian congregation? then, Blessed is he that readeth. Does he think of those who listen? then, Blessed are they that hear the words of the prophecy. Or, lastly, does he think not merely of reading and hearing, but of that laying up in the heart to which these were only preparatory? then, Blessed are they that keep the things which are written therein, for the season, the short season in which everything shall be accomplished, is at hand.

John concluded his prologue with the time is near. The word time kairos refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 11:40; 12:4, 12:9). The end time, as a time period, is mentioned in Rev. 11:18 and Rev. 12:12. In Rev. 12:14 the word time means a year (cf. Dan. 7:25); and the phrase time, times, and half a time means one year time plus two years times plus six months half a time, totaling three and one-half years - the length of the time of the end. Rev. 1:3 includes the first of seven beatitudes in the book (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 22:14).

The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.



The Seven “Beatitudes” in Revelation

Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near (Rev. 1:3).

Then I heard a voice from heaven say, ‘Write: Blessed are the dead who die in the Lord from now on. Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them’ (Rev. 14:13).

Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed (Rev. 16:15).

Then the angel said to me, ‘Write: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God’ (Rev. 19:9).

Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with Him for a thousand years (Rev. 20:6).

Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book (Rev. 22:7).

Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city (Rev. 22:14).


The early church read the entire book of Revelation every time they met. This is the only book in the Bible that promises a blessing to those who read it, and those who listen to it being read. The preacher and the congregation that heed the teachings taught here will be blessed.