KJV: All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.
YLT: All things were delivered to me by my Father, and none doth know the Son, except the Father, nor doth any know the Father, except the Son, and he to whom the Son may wish to reveal Him.
Darby: All things have been delivered to me by my Father, and no one knows the Son but the Father, nor does any one know the Father, but the Son, and he to whom the Son may be pleased to reveal him.
ASV: All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him.
| Πάντα | All things |
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Parse: Adjective, Nominative Neuter Plural Root: πᾶς Sense: individually. |
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| μοι | to Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| παρεδόθη | have been delivered |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| οὐδεὶς | no one |
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Parse: Adjective, Nominative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| ἐπιγινώσκει | knows |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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| Υἱὸν | Son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| Πατήρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| Πατέρα | Father |
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Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἐπιγινώσκει | does know |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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| Υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| ᾧ | to whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| βούληται | might choose |
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Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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| ἀποκαλύψαι | to reveal [Him] |
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Parse: Verb, Aorist Infinitive Active Root: ἀποκαλύπτω Sense: to uncover, lay open what has been veiled or covered up. |
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Greek Commentary for Matthew 11:27
This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like εδοτη edothē in Matthew 28:18 (see note) and “points back to a moment in eternity, and implies the pre-existence of the Messiah” (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note επιγινωσκει epiginōskei twice for “fully know.” Note also βουληται boulētai = wills, is willing. The Son retains the power and the will to reveal the Father to men. [source]
More lit., were delivered, as of a single act at a given time, as in this case, where the Son was sent forth by the Father, and clothed with authority. Compare Matthew 28:18. [source]
The compound indicating full knowledge. Others behold only in part, “through a glass, darkly.” [source]
Reverse Greek Commentary Search for Matthew 11:27
Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this Magna Charta of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (ματητευσατε mathēteusate) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (εις eis not into) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See note on Matthew 11:27, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my The Christ of the Logia in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (ονομα onoma) here is a common one in the Septuagint and the papyri for power or authority. For the use of εις eis with ονομα onoma in the sense here employed, not meaning into, See note on Matthew 10:41. (cf. also Matthew 12:41). [source]
See on Matthew 11:27. [source]
Knows by experience, γινωσκει ginōskei Here Matthew 11:27 has επιγινωσκει epiginōskei (fully knows) and simply τον υιον ton huion (the Son) instead of the “who” But the same use and contrast of “the Father,” “the Son.” in both Matthew and Luke, “an aerolite from the Johannean heaven” (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my The Christ of the Logia). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in John 17. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in Matthew 11:27 by the use of willeth to reveal him The Son claims the power to reveal the Father “to whomsoever he wills” This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (παρεδοτη paredothē timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand. [source]
As contrasted with hearing and learning (John 6:45). The Father is not seen immediately, but through the Son. Compare John 1:18; John 14:9; 1 John 3:2, Matthew 11:27. [source]
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER- -DIVIDER- Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER- -DIVIDER- The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER- But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER- -DIVIDER- Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER- -DIVIDER- Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER- Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER- -DIVIDER- [source]
This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς , the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18, John 5:19; John 10:29, John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς , son, as distinguished from τέκνον , child, see on John 1:12. [source]
Repeated from John 13:1, accenting the full consciousness of Jesus. Had given So Aleph B L W, aorist active instead of δεδωκεν dedōken (perfect active) of διδωμι didōmi Cf. John 3:31 for a similar statement with εν en instead of εις eis See Matthew 11:27 (Luke 10:22) and Matthew 28:18 for like claim by Jesus to complete power. And that he came forth from God, and goeth unto God See plain statement by Jesus on this point in John 16:28. The use of προς τον τεον pros ton theon recalls the same words in John 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act. [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
Hence he is qualified to reveal the Father (John 1:18). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Matthew 11:27; Luke 10:22; John 17:21-26). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd‘s voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings. And I lay down my life for the sheep This he had said in John 10:11, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers. [source]
Σαρκος Sarkos is objective genitive. Stupendous claim impossible for a mere man to make. Made already in Matthew 11:27; Luke 10:22 (Q, the Logia of Jesus, our earliest known document about Jesus) and repeated in Matthew 28:18 after his resurrection. That Secondary purpose with ινα δωσει hina dōsei (future active indicative) carrying on the idea of ινα δοχασηι hina doxasēi See John 13:34; John 17:21 for ινα κατωσ ινα hina class="normal greek">παν ο kathōs class="normal greek">παν ο hina Whatsoever (ο pān ho). A peculiar classical Greek idiom, the collective use of the singular αυτοις pān ho as in John 6:37, John 6:39 and ho in John 17:24 and the nominative absolute (nom. pendens) with autois (to them), the dative plural explaining the construction. See Robertson, Grammar, p. 653. [source]
John makes the same statement about Jesus in John 13:3 (using εις τας χειρας eis tas cheiras instead of εν τηι χειρι en tēi cheiri). Jesus makes the same claim in John 5:19-30; Matthew 11:27; Matthew 28:18. [source]
In contrast to the ignorance of these people. See the same words in John 8:55 and the same claim in John 17:25; Matthew 11:27; Luke 10:22 (the Johannine aerolite). “These three words contain the unique claim of Jesus, which is pressed all through the chapters of controversy with the Jews” (Bernard). Jesus is the Interpreter of God to men (John 1:18). And he sent me First aorist active indicative of αποστελλω apostellō the very verb used of Jesus when he sent forth the twelve (Matthew 10:5) and used by Jesus again of himself in John 17:3. He is the Father‘s Apostle to men. [source]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
See Psalm 104:2. Late compound verbal adjective Here only in N.T. Literary Koiné{[28928]}š word. Nor can see (αορατον oude idein dunatai). See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17. [source]
See aoraton in Colossians 1:15 and also John 1:18; Matthew 11:27. The “amen” marks the close of the doxology as in 1 Timothy 1:17. [source]
In contrast with παλαι palai above. Hath spoken First aorist indicative of λαλεω laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον tous aiōnas = τα παντα ton kosmon (the world) or the universe like αιων ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
“Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
“Except the one receiving it.” See Matthew 11:27 for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also Revelation 19:12. [source]
A new feature, but the dragon has a diadem on each of his seven heads (Revelation 12:3) and the first beast one upon each of his ten horns (Revelation 13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (Revelation 19:16).And he hath (και εχων kai echōn). Nominative active present participle of εχω echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου autou (his) is genitive.A name written Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
This old word for pebble (from πσαω psaō to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in Acts 26:10, where Paul speaks of “depositing his pebble” Perfect passive predicate participle of γραπω graphō Not the man‘s own name, but that of Christ (Heitmuller, Im Namen Jesu, p. 128-265). See Revelation 3:12 for the name of God so written on one. The man himself may be the πσηπος psēphos on which the new name is written. “The true Christian has a charmed life” (Moffatt).But he that receiveth it “Except the one receiving it.” See Matthew 11:27 for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also Revelation 19:12. [source]