Greeting to the Seven Churches
Rev. 1:5 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,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.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).
from...
ἀπό
apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, 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 (Act_5:42; Act_9:34; 1Co_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).
who is 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.
faithful...
πιστός
pistós; fem. pistḗ, neut. pistón, adj. from peíthō, to win over, persuade. Worthy of belief, trust, or confidence.
(I) Trustworthy (1Cor. 7:25; 1Tim. 1:12; 2Tim. 2:2; 1Pet. 4:19; Rev. 19:11; Sept.: 1Sam. 3:20; Pro. 20:6). True, sure, trustworthy, believable, worthy of credit (Rev. 1:5; 2:13; 3:14; Sept.: Psm. 89:38; Pro. 14:5; Isa. 8:2). Of things, true, sure, such as ho lógos (ho, def. art.; lógos, word), the word (1Tim. 1:15; 3:1; 4:3; 2Tim. 2:11; Tit. 1:9; 3:8; Rev. 21:5; 22:6). In Acts 13:34, tá hósia Dabíd tá pistá (tá, neut. def. art.; hósia, neut. pl. of hósios, sacred; Dabíd, of David), the sure, inviolable, sacred things (promises, blessings) of David, the sure ones.
(II) Faithful in duty to oneself and to others, of true fidelity (Col. 4:9; 1Pet. 5:12, a faithful brother; Rev. 2:10). Of God as faithful to His promises (1Cor. 1:9, "dependable the God" [a.t.]; 1Cor. 10:13; 1Th. 5:24; 2Th. 3:3; Heb. 10:23; 11:11; 1Jn. 1:9; Sept.: Deu. 32:4); of Christ (2Tim. 2:13). As an attestation or oath, God is faithful (2Cor. 1:18). Especially of servants, ministers, who are faithful in the performance of duty (Mat. 24:45; 25:21, 25:23; Luke 12:42; 1Cor. 4:2; Eph. 6:21; Col. 1:7, 1:9; 4:7; Heb. 2:17). With epí, upon, with, followed by the dat. pl. of olígos, a little, ep’ olíga, with little things (Mat. 25:21, 25:23); with en, in, followed by the acc. (Luke 16:10-12; 19:17; Eph. 1:1; Col. 1:2; 1Tim. 3:11; Heb. 3:5); by the dat. of person (Heb. 3:2; Sept.: Num. 12:7; 1Sam. 22:14).
witness...
μάρτυς
mártus; gen. márturos, masc.-fem. noun. A witness. One who has information or knowledge of something, and hence, one who can give information, bring to light, or confirm something (Mat. 18:16; 26:65; Mark 14:63; Luke 24:48; Acts 1:22; 5:32; 7:58; 2Cor. 13:1; 1Tim. 5:19; Heb. 10:28). It denotes that the witness confirms something, though that witness may have been bribed or otherwise persuaded to make a false statement (Acts 6:13). In the sense of a simple confirmation (2Cor. 1:23); of the Apostle's faithfulness and spiritual integrity (Rom. 1:9; Php. 1:8; 1Th. 2:5, 2:10; 1Tim. 6:12; 2Tim. 2:2). In Heb. 12:1, a "cloud of witnesses" is mentioned. This may refer to them as spectators at a race, but seems to imply that they also testify, whether by word or deed, regarding the race they themselves have run.
Peculiar to the NT is the designation as mártures (pl., witnesses) of those who announce the facts of the gospel and tell its tidings (Acts 2:32; 3:15; 10:39, 10:41; 13:31; Rev. 11:3). Also mártus is used as a designation of those who have suffered death in consequence of confessing Christ (of Stephen, Acts 22:20; of Antipas, Rev. 2:13; see Rev. 17:6. These verses, however, should not be understood as if their witness consisted in their suffering death, but rather that their witnessing of Jesus became the cause of their death). The Lord Jesus in Rev. 1:5 is called "the faithful witness," the faithful one (see Rev. 3:14).
Deriv.: amárturos, without a witness; marturéō, to witness; martúromai, to summon as a witness, adjure; pseudomártur, a person who bears false witness.
Syn.: autóptēs, eyewitness; katḗgoros, an accuser.
and the... see who is the above.
First begotten...
πρωτότοκος
prōtótokos; gen. prōtotókou, masc. noun from prṓtos, first, and tíktō, to bear, bring forth. Firstborn, preeminent.
(I) Particularly the firstborn of a mother (Mat. 1:25; Luke 2:7). It also includes the firstborn of animals (Sept.: Gen. 27:19, 27:32; Exo. 12:12, 12:29).
(II) Of the saints in heaven, probably those formerly highly distinguished on earth by the favor and love of God, such as patriarchs, prophets, apostles (Heb. 12:23; Sept.: of Israel, Exo. 4:22).
(III) Prōtótokos is applied to Christ in Luke 2:7, "And she brought forth her firstborn son." Here the word carries none of the theological load which it bears elsewhere when used of Christ. Jesus is simply identified as the first child born to Mary. To be sure, this was no ordinary birth. As the Scripture records Mary's conception was wrought by the Holy Spirit and God Himself was the Father of this child (Luke 1:26-35). So in this text the word is quite ordinary and means simply firstborn.
of...
ἐκ
ek; before a vowel, ex. Prep. governing the gen., primarily meaning out of, from, of, as spoken of such objects which were before in another. However, apó, of or from, is used of such objects as before were on, by or with another, but are now separated from it, i.e., they are not in it, to which ek corresponds. If something is in something else, then the separation from it is expressed with ek, out of, while if it is near it, on it, with it, then apó is used. Ek is used either in respect of place, time, source, or origin. It is the direct opposite of eis, into or in.
the... see who is the above.
dead,...
νεκρός
nekrós; fem. nekrá, neut. nekrón, adj. from nékus (n.f.), a corpse. Dead.
(I) Subst.: a dead person, dead body, corpse (Mat. 23:27; Rev. 20:13; Sept.: Deu. 28:26; Jer. 7:33).
(A) As yet unburied (Mat. 8:22; Luke 7:15; Heb. 9:17); one slain (Rev. 16:3; Sept.: Gen. 23:4).
(B) As buried, laid in a sepulcher, and therefore the spirit being in Hades (Luke 16:30; John 5:25; Acts 10:42; Rom. 14:9; Heb. 11:35; Rev. 1:18). The dead in Christ (1Th. 4:16) means those in the Christian faith who have died.
(C) In reference to being raised again from the dead, the resurrection (Rom. 6:13, "alive from out of the dead" [a.t.]; figuratively Rom. 11:15); "quickened" or gave life to the dead (Rom. 4:17); to raise the dead (Mat. 10:8; John 5:21; Acts 26:8; 2Cor. 1:9); to raise someone from the dead (Mat. 14:2; 27:64; Acts 3:15; Gal. 1:1; 1Th. 1:10); to rise from the dead (Mat. 17:9; Luke 16:31; John 20:9). Metaphorically to rise from the dead (Eph. 5:14). Concerning the resurrection of the dead (Mat. 22:31; Acts 17:32; Rom. 1:4; 1Cor. 15:13, 15:21, 15:42). The resurrection from among the dead (Acts 4:2). The resurrection from out of the dead (exanástasis) in Php. 3:11 refers to a selective resurrection.
(D) Emphatically, with a def. art. pl., hoi nekroí, the dead, meaning those completely dead. Christ affirmed that death is not extinction when He affirmed that God is the God of the patriarchs who were dead and yet alive (Mat. 22:32). He implied that even those who are dead are still alive in their spirits (see Mark 12:27; Luke 20:38).
(E) Figuratively in the pl., those dead to Christ and His gospel, meaning spiritually dead (Mat. 8:22, "Let the spiritually dead bury their dead" [a.t.], meaning let no lesser duty keep you from the one great duty of following Me; Luke 9:60; Rom. 6:13; 11:15; Eph. 5:14).
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; Mat. 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.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).
the... see who is the above.
Prince...
ἄρχων
árchōn; gen. árchontos, masc. part. of árchō, to rule. A ruler, chief, prince, magistrate (Mat. 9:34; 20:25; John 14:30; Acts 7:27; Rev. 1:5). It should seem from a comparison of John 3:1 with John 7:45-50 that the árchōn of the Jews in the former passage means a member of the Jewish Sanhedrin, though it is plain from comparing Mat. 9:18, 9:23 with Mark 3:22 and Luke 8:41 that árchōn in those texts of Matthew means only a ruler of a synagogue. Generally a leader, a chief person (Mat. 20:25; Acts 4:26; Rom. 13:3; 1Cor. 2:6, 2:8; Sept.: Gen. 49:20; Num. 23:21; Isa. 14:5. See also Gen. 12:15; 25:16; 2Chr. 8:9). Spoken of the Messiah as King of kings (Rev. 1:5); of Moses as a ruler and leader of Israel (Acts 7:27, 7:35); of magistrates of any kind such as the high priest (Acts 23:5); of civil judges (Luke 12:58; Acts 16:19); of persons of weight and influence among the Pharisees and other sects at Jerusalem who also were members of the Sanhedrin (Luke 14:1; 18:18; 23:13, 23:35; 24:20; John 3:1 [cf. John 7:45, 7:50; 7:26, 7:48; 12:42; Acts 3:17; 4:5, 4:8; 13:27; 14:5]); of magnates (Sept.: Neh. 5:7); of the chief of the fallen angels, Satan, the chief of demons (Mat. 9:34; 12:24; Mark 3:22; Luke 11:15), called "the ruler of this world," which means Satan ruling in the hearts of worldly and wicked men (John 12:31; 14:30; 16:11), also the prince or ruler of "the power of the air" (Eph. 2:2). Contrast to archēgós, which also means leader. However, while árchōn is one who temporarily acts as a leader, archēgós has an inherent right to be a leader with the meaning of being the author or source, translated in Acts 3:15; 5:31 as "prince"; in Heb. 2:10 as "captain"; in Heb. 12:2 as "author." In every one of these instances, it refers to the person of Jesus Christ as the author of life, salvation, and our faith. He was not One who assumed leadership, but was indeed the author of all these things.
Deriv.: archággelos, archangel.
Syn.: stratēgós, captain, magistrate; megistán, a great man; kosmokrátōr, a ruler of the world; pantokrátōr, almighty; politárchēs, a ruler of a city; architríklinos, superintendent of a banquet; hēgemṓn, a leader.
Ant.: doúlos, bondman; diákonos, deacon, servant; hupērétēs, servant, an under-rower; oikétēs, a house servant; therápōn, an attendant; místhios, hired servant; misthōtós, a wage earner, hired servant; dēmósios, a public servant; idiṓtēs, a private person; leitourgós, a public servant, usually in the temple.
of the... see who is the above.
kings...
βασιλεύς
basileús; masc. noun. A king, monarch.
(I) Of David (Mat. 1:6; Acts 13:22); of Pharaoh (Acts 7:10, 7:18; Heb. 11:23, 11:27); of the Roman emperor (John 19:15); of ancient Jewish kings (Luke 10:24); of Jesus as the Messiah who is often called King, King of Israel or of the Jews (Mat. 2:2; 21:5; 25:34, 25:40; Luke 19:38; John 1:49; 12:13, 12:15; Sept.: Psm. 2:6); spoken of God (1Tim. 1:17; 6:15; Rev. 15:3; 17:14, "King of kings" by way of emphasis; Sept.: Psm. 5:2; 29:10; 47:2; 95:3). "The city of the great King" (Mat. 5:35) means of God, Jerusalem as the seat of His worship (Psm. 47:2).
(II) In a more general and lower sense, as a title of distinguished honor, e.g., viceroy, prince, leader, chief. Herod the Great and his successors had the title of king, but were dependent for the name and power on the Romans (Mat. 2:1, 2:3, 2:9; Luke 1:5; Acts 12:1; 25:13 ff.; 26:2 ff.), and Herod Antipas was in fact only a tetrarch, meaning ruler of only a fourth of the kingdom (Mat. 14:1; Luke 3:1, 3:19; 9:7), though he is called "king" in Mat. 14:9; Mark 6:14. See also Aretas, king of Arabia, Petraea (2Cor. 11:32). Also used when joined with hēgemónes, leaders, rulers (Mat. 10:18; Mark 13:9; Luke 21:12; Sept.: Psm. 2:2; 102:15). Generally (Mat. 17:25; 18:23; Acts 9:15; 1Tim. 2:2; 1Pet. 2:13, 2:17; Rev. 9:11). Figuratively spoken of Christians as about to reign with the Messiah over the nations (Rev. 1:6 [{TR} cf. Rev. 5:10; 20:6]).
Deriv.: basileía, kingdom; basíleios, royal, kingly in nature; basileúō, to reign; basilikós, belonging to a king, such as a courtier or something kingly; basílissa, queen.
Syn.: árchōn, ruler; politárchēs, ruler of a city; despótēs, despot, an absolute ruler; kúrios, lord; pantokrátōr, the all-ruling, almighty, omnipotent; hēgemṓn, a leader, ruler, governor; Kaísar, Caesar, a title of the Roman emperor; dunástēs, mighty potentate.
Ant.: idiṓtēs, private person, also means ignorant, rude, unlearned in the proper context; polítēs, a citizen.
of the... see who is the above.
earth...
γῆ
gḗ; gen. gḗs, fem. noun. Earth, land.
(I) In reference to its vegetative power, earth, soil (Mat. 13:5, 13:8, 13:23; Mark 4:5, 4:8, 4:20; Luke 14:35; John 12:24; Gen. 1:11-12; 3:14, 3:19; Sept.: Gen. 4:2-3).
(II) As that on which we tread, the ground (Mat. 10:29; 15:35; Luke 6:49; 22:44; 24:5; John 8:6, 8:8; Acts 9:4, 9:8; Sept.: Exo. 3:5; 9:33; 1Sam. 26:7-8; 2Sam. 17:12).
(III) In distinction from the sea or a lake, the land, solid ground (Mark 4:1; 6:47; John 6:21; Acts 27:39, 27:43-44; Sept.: Gen. 8:7, 8:9; Jon. 1:13).
(IV) Of a country, region, territory, as the land of Israel (Mat. 2:20-21); Canaan (Acts 13:19); Egypt (Acts 7:11, 7:36, 7:40; 13:17); Judah (Mat. 2:6); Zebulun (Mat. 4:15); Gennesareth (Mat. 14:34; Mark 6:53). Of the country adjacent to any place or city (Mat. 9:26, 9:31). With a gen. of person, one's native land (Acts 7:3). Spoken particularly of and used in an absolute sense of the land of the Jews, Israel (Mat. 23:35; 27:45; Mark 15:33; Luke 4:25; 21:23; Rom. 9:28; Jas. 5:17; Isa. 10:23). Also in the expression, to "inherit the earth" (Mat. 5:5 quoted from Psm. 37:11; see Psm. 37:9, 37:22, 37:29; 25:13; Isa. 60:21 [cf. Lev. 20:24; Deu. 16:20]). Figuratively used for the inhabitants of a country (Mat. 10:15; 11:24).
(V) The earth. In distinction from ho ouranós, heaven (Mat. 5:18, 5:35; 6:10, 6:19; Luke 2:14; Acts 2:19; 7:49; Sept.: Gen. 1:1-2; 2:4; 4:11; 7:4; 1Chr. 16:30); hence, "all things . . . that are in heaven, and that are in earth" means the universe (Col. 1:16, 1:20). "A new earth" (2Pet. 3:13; Rev. 21:1) means qualitatively new (kainḗ), not just another earth.
Unto him that loved...
ἀγαπάω
agapáō; contracted agapṓ, fut. agapḗsō. To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from philéō, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (phílēma).
(I) To love, to regard with strong affection (Luke 7:42; John 3:35; 8:42; 21:15; 2Cor. 9:7; Rev. 3:9; Sept.: Gen. 24:67; Ruth 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Eph. 2:4 [cf. 2Sam. 13:15]). Perf. pass. part. ēgapēménos, beloved (Eph. 1:6; Col. 3:12).
(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mat. 6:24; 22:37; Mark 12:30, 12:33; Luke 16:13; Rom. 8:28; Sept.: 1Sam. 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Eph. 6:24; Jas. 1:12; 2:5; Sept.: Exo. 20:6; Deu. 5:10).
(III) To love, i.e., to regard with favor, goodwill, benevolence (Mark 10:21; Luke 7:5; John 10:17). In other passages the effects of benevolence are expressed as to wish well to or do good to. To love one's neighbor, one's enemies (Mat. 5:43; 19:19; 22:39; Luke 6:32). The fut. imper., agapḗseis, especially in regard to one's enemies, should not necessarily be taken to mean doing that which will please them, but choosing to show them favor and goodwill (Mat. 5:43-44). One should realize the need of people to be changed through Christ's grace, and do everything possible to bring them to a knowledge of the Lord. This may involve expressions of benevolence or even discipline and punishment, all as the outworking of this love. In 2Cor. 12:15 it means, "even if, having conferred greater benefits on you, I receive less from you" (a.t.).
us...
ἡμάς
hēmás; personal pron., acc. pl. of emé, me. Our, us, we. To be distinguished from humás, your, you.
and... see above.
Washed...
λούω
loúō; fut. loúsō. To bathe oneself, used of washing the whole body and not part of it as indicated by níptō. Both of these verbs refer to the washing of living persons while plúnō refers to the washing of inanimate things. Trans. spoken only of persons, followed by the acc. (Acts 9:37). With the acc. implied and followed by apó, from (Act. 16:33). Pass. (John 13:10; Heb. 10:22; 2Pet. 2:22; Sept.: Lev. 8:6; Ruth 3:3). Figuratively to cleanse, purify, with the acc. and apó, from (Rev. 1:5 [{TR} cf. Sept.: Isa. 1:16]). For the relationship of the verb loúō and loutrón, bath, see báptisma, baptism.
Deriv.: apoloúō, to wash fully; loutrón, bath.
Syn.: katharízō, to cleanse.
us... see above.
from... see above.
our...
ἡμῶν
hēmṓn; personal pron. gen. pl. of egṓ, I. Us.
Syn.: hēmetérōn, pl. gen. of hēméteros, our.
Ant.: humṓn and humetérōn, the gen. pl. of huméteros, your.
sins...
ἁμαρτία
hamartía; gen. hamartías, fem. noun from hamartánō, to sin. Sin, missing the true end and scope of our lives, which is God. An offense in relation to God with emphasis on guilt.
(I) Aberration from the truth, error (John 8:46 where it stands as the opposite of alḗtheia, truth. See also John 16:8-9).
(II) Aberration from a prescribed law or rule of duty, whether in general or of particular sins.
(A) Generally (Mat. 3:6; 9:2, 9:5-6; Mark 1:4-5; 1Cor. 15:3; Heb. 4:15; Sept.: Gen. 15:16; 18:20; Isa. 53:5). "Thou art wholly born in sin" (a.t.; John 9:34) means thou art a sinner from the womb (cf. Psm. 51:5; 58:3; Isa. 48:8). To "commit sin" (a.t.; 2Cor. 11:7; 1Pet. 2:22; 1Jn. 3:9) means the same thing as to work sin (Jas. 2:9). In 1Jn. 5:16, to "sin a sin" means to commit any sin. In the gen. after another noun, hamartía often supplies the place of an adj. meaning sinful, wicked, impious. In 2Th. 2:3, the "man of sin" means the Antichrist. In Rom. 7:5, "the passions of sins" (a.t.) means sinful desires. In Heb. 10:6, 10:8 and Heb. 13:11, "concerning sin" (a.t.) refers to sacrifice for sin. In Heb. 10:26, "offering for sin" (a.t.) refers to those who sin willfully (see also Heb. 10:18; Sept.: Lev. 5:8; Psm. 40:7).
(B) Spoken of particular sins, e.g., of unbelief (John 8:21, 8:24); of lewdness (2Pet. 2:14); of defection from the gospel of Christ (Heb. 11:25; 12:1).
(C) By metonymy, of abstraction for concrete, hamartía for hamartōlós, sinner meaning sinful, i.e., either as causing sin (Rom. 7:7, "Is the law the cause of sin?" [a.t.]) or as committing sin (2Cor. 5:21 meaning He has been treated as if He were a sinner). In Heb. 12:4, it refers to the adversaries of the gospel.
(D) By metonymy, the practice of sinning, habit of sin (Rom. 3:9; 5:12, 5:20-21; Gal. 3:22).
(E) By metonymy, proneness to sin, sinful desire or propensity (John 8:34; Rom. 6:1-2, 6:6, 6:12, 6:14; 7:7 ff.; Heb. 3:13, "the deceitfulness of our sinful propensities" [a.t.]).
in...
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. Mat. 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.
his own...
αὑτού
hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós (II, C), he or self.
blood...
αἷμα
haíma; gen. haímatos, neut. noun. The blood of the human or animal body (Mark 5:25, 5:29; Luke 8:43-44; 13:1).
(I) Blood as the substantial basis of the individual life (John 1:13; Acts 17:26). Although the OT contains nothing parallel to these two passages, the expression corresponds to the idea contained in Lev. 17:11, "For the life of the flesh is in the blood."
(II) With sárx, flesh and blood conjoined to indicate the natural human body, mortal man (Heb. 2:14). Flesh and blood designates mankind insofar as it owes its distinctive character to the material aspect of its being (Eph. 6:12). The expression means the physical origin of man in Mat. 16:17; 1Cor. 15:50; Gal. 1:16. The physical and the spiritual natures of man are contrasted in Eph. 6:12 (cf. Heb. 2:14).
(III) Haíma by itself serves to denote life passing away in bloodshed, and generally life taken away by force (Mat. 23:30, 23:35; 27:4, 27:6, 27:8, 27:24; Luke 11:50-51; Acts 1:19; 22:20; Rom. 3:15; Heb. 12:4; Rev. 6:10; 16:6; 18:24; 19:2; Sept.: Gen. 4:10; 9:6; 37:22; 2Sam. 16:7; Ezk. 18:10; 24:6, 24:9). The expression "to shed blood" (haíma ekchéō) emphasizes not so much the manner of slaying, but rather the fact of the forcible taking away of life, whether produced by or only accompanied by the shedding of blood (Mat. 26:28; Mark 14:24; Luke 22:20; Acts 22:20).
He is 1) the faithful witness; 2) the first born from the dead; 3) the ruler of earthly kings; 4) the one who loves us; and 5) the one who has freed us.Jesus Christ, who... Ten Facts about Jesus Christ
1. Greek: martus, witness, martyr (Rev. 1:5; Phlp. 1:8). Jesus was both a witness and a martyr (Rev. 3:4; 1Pet. 2:24; Heb. 3:2)
2. The first begotten of the dead (Rev. 1:5; 1Cor. 15:20-23)
3. The prince of the kings of the earth (Rev. 1:5). Greek: archon. Translated prince (Rev. 1:5; Mat. 9:34; 12:24; 20:25; Mark 3:22; John 12:31; 14:30; 16:11; 1Cor. 2:6-8; Eph. 2:2); ruler (Mat. 9:18, 9:23; Luke 8:41; 18:18; 23:13, 23:35; 24:20; John 3:1; 7:26, 7:48; Acts 3:17; 4:5, 4:8, 4:26; 7:27, 7:35; 13:27; 14:5; 16:19; 23:5; Rom. 13:3); chief (Luke 11:15; 14:1); chief ruler (John 12:42); and magistrate (Luke 12:58)
4. He loved us (Rev. 1:5; cp. John 3:16).
5. He washed us from our sins in His own blood (Rev. 1:5; Mat. 26:28; 1Jhn. 1:7).
6. He made us kings and priests unto God and His Father (Rev. 1:6; 5:10; 20:4-6).
7. To Him be glory and dominion for ever (Rev. 1:6; Isa. 9:6-7; Dan. 7:13-14; Luke 1:32-33; Rev. 11:15; 22:4-5).
8. He will come with clouds—visibly and physically, as He went away (Rev. 1:7; Dan. 7:13-14; Mat. 24:29-31; Acts 1:11; Rev. 19:1-21).
9. They pierced Him (Rev. 1:7; John 19:34)
10. He is God (Rev. 1:8; Heb. 1:8; Isa. 9:6-7; John 1:1-2; Acts 20:28)
Jesus Christ
The Son. Placed after the Spirit because what is to follow in Rev. 1:5-8 relates to Him. This is according to John's manner of arranging his thoughts so that a new sentence shall spring out of the final thought of the preceding sentence. Compare the Prologue of the Gospel, and Rev. 1:1, 1:2, of this chapter.
Jesus Christ is the faithful witness in that He has finished His work of revealing the Father (John 17), the first begotten of the dead in that He is the first-fruits of the first resurrection (Rev. 20:6).The faithful witness (ὁ μάρτυς ὁ πιστὸς)
For the phraseology see on 1Jhn. 4:9. For witness, see on John 1:7; see on 1Pet. 5:1. As applied to the Messiah, see Psm. 89:37; Isa. 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Rev. 1:4. The word πιστὸς, faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mat. 24:45; Luke 12:42). Hence, trustworthy (1Cor. 7:25; 2Tim. 2:2). Of things that can be relied upon (1Tim. 3:1; 2Tim. 2:11). (2), Confiding; trusting; a believer (Gal. 3:9; Acts. 16:1; 2Cor. 6:15; 1Tim. 5:16). See on 1Jhn. 1:9. The word is combined with ἀληθινός, true, genuine in Rev. 3:14; 19:11; 21:5; 22:6. Richard of St. Victor cited by Trench says: A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.
The first-begotten of the dead (ὁ πρωτότοκος ἐκ τῶν νεκρῶν)
Rev., the first-born. The best texts omit ἐκ from. Compare Col. 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Rom. 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1Thes. 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psm. 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, 13:33). Paul also says that Jesus was declared to be the Son of God with power by the resurrection from the dead (Rom. 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begotten or born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless Jas. 1:15 be an exception, on which see note. In classical Greek the meaning beget is common.
The Ruler of the kings of the earth (ὁ ἄρχων τῶν βασιλέων τῆς γῆς)
Through resurrection He passes to glory and dominion (Phlp. 2:9). The comparison with the kings of the earth is suggested by Psm. 2:2. Compare Psm. 89:27; Isa. 52:15; 1Tim. 6:16; and see Rev. 6:15; 17:4; 19:16.
Unto Him that loved (τῳ ἀγαπήσαντι)
The true reading is ἀγαπῶντι that loveth. So Rev. Christ's love is ever present See John 13:1.
We see in verse 4 and 5 the Father, Son, and Holy Spirit. As we said Jesus' witness is faithful, because He is the Truth. Jesus was the very first person ever resurrected. There was someone who went to heaven before, Enoch, when he was carried away into heaven mysteriously disappearing from the earth because he pleased God. Then there was Elijah, who was carried to heaven in a whirlwind accompanied by the chariot of fire. Neither of these, however, were resurrected. They were never buried and will be of further use to the Father during the tribulation period.
Lazarus rose as did several others the bible mentions, but only to die again. Christ rose to die no more as will all believers in Christ.
We read in Matthew 27: verses 52 and 53 "And the graves were opened; and many bodies of the saints which slept arose," "And came out of the graves after His resurrection, and went into the holy city, and appeared unto many."
Notice here that these saints' bodies were resurrected after Jesus' resurrection. You see Jesus' body was the first body to rise from the grave.
Notice, too, that we are spoken of as rulers in verse 5 of Revelation. During the 1000 year reign of Jesus Christ here upon the earth, we Christians will rule with Him. We will not be His equal, however. This tells us that He will be ruler above us.
The love that is spoken of here, that He has for us, is agape love. This is love beyond our comprehension. So much love that He willingly suffered the pain and humiliation of the cross for us. I love the song that says when He was on the cross, I was on His mind How true this is. He died for us individually.
"Greater love hath no man than this, that a man lay down his life for his friends." John 15:13
It is this precious blood that cleanses us from all unrighteousness. We take on His righteousness, He loved us the central theme of the Bible, to which whole chapters are devoted. He washed loosed us from our sins in His own blood This has been the upper most thought in the mind of God since the fall of man. He made us This refers to the work of re-creation, through the love of Christ and the washing in His own blood. When this is done we become coheirs with Christ, hence kings and priests; and with Him shall own all things and administer the affairs of the universe. This love that Jesus has for us is not in the past tense, but is still just as powerful today. His love is never ending.
Washed (λούσαντι)
Read λύσαντι loosed. Trench remarks on the variation of readings as having grown out of a play on the words λουτρόν, a bathing, and λύτρον a ransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ὁ ἀπολούων and the ab-solver ὁ ἀπολύων from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psm. 51:2; Isa. 1:16, 1:18; Eze. 36:25; Acts 22:16; Eph. 5:26; Tit. 3:5. If loosed, compare Mat. 20:28; 1Tim. 2:6; 1Pet. 1:18; Heb. 9:12; Gal. 3:13; 4:5; Rev. 5:9; 14:3, 14:4.
Such is the general character of that revelation which Jesus Christ sent and signified through His angel unto His servant John. And that Apostle faithfully recorded it for the instruction and comfort of the Church. Like his Divine Master, with whom throughout all this book believers are so closely identified, and who is Himself the Amen, the faithful and true witness, the disciple whom He loved stands forth to bear witness of the word of God thus given him, of the testimony of Jesus thus signified to him, even of all things that he saw. He places himself in thought at the end of the visions he had witnessed, and retraces for others the elevating pictures which had filled, as he beheld them, his own soul with rapture.
The statement of these verses, however, reveals not only what the Christian Church is to which the Apocalypse is addressed; it reveals also what the Lord is from whom the revelation comes. He is indeed the Saviour who died for us, the witness faithful unto death: but He is also the Saviour who rose again, who is the firstborn of the dead, and who has ascended to the right hand of God, where He lives and reigns in glory everlasting. It is the glorified Redeemer from whom the book of His revelation comes; and He has all power committed to Him both in heaven and on earth. More particularly, He is the ruler of the kings of the earth. This is not a description of such honour as might be given by a crowd of loyal nobles to a beloved prince. It rather gives expression to a power by which the kings of the earth, the potentates of a sinful world, are subdued and crushed.
Of the three Persons in the Trinity, Jesus Christ is here mentioned last, probably because of His prominence in this book. He is described as the faithful Witness, that is, the source of the revelation to be given; the Firstborn from the dead (cf. Col. 1:18), referring to His historic resurrection; and the Ruler of the kings of the earth, indicating His prophetic role after His second coming (Rev. 19:1-21).
