KJV: I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
YLT: I, John, who also am your brother, and fellow-partner in the tribulation, and in the reign and endurance, of Jesus Christ, was in the isle that is called Patmos, because of the word of God, and because of the testimony of Jesus Christ;
Darby: I John, your brother and fellow-partaker in the tribulation and kingdom and patience, in Jesus, was in the island called Patmos, for the word of God, and for the testimony of Jesus.
ASV: I John, your brother and partaker with you in tribulation and kingdom and patience which are in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus.
| Ἰωάννης | John |
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Parse: Noun, Nominative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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| ἀδελφὸς | brother |
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Parse: Noun, Nominative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| συνκοινωνὸς | fellow-partaker |
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Parse: Noun, Nominative Masculine Singular Root: συγκοινωνός Sense: participant with others in anything, joint partner. |
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| θλίψει | tribulation |
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Parse: Noun, Dative Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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| βασιλείᾳ | kingdom |
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Parse: Noun, Dative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| ὑπομονῇ | endurance |
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Parse: Noun, Dative Feminine Singular Root: ὑπομονή Sense: steadfastness, constancy, endurance. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| νήσῳ | island |
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Parse: Noun, Dative Feminine Singular Root: νῆσος Sense: an island. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| καλουμένῃ | called |
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Parse: Verb, Present Participle Middle or Passive, Dative Feminine Singular Root: καλέω Sense: to call. |
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| Πάτμῳ | Patmos |
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Parse: Noun, Dative Feminine Singular Root: Πάτμος Sense: a rugged and bare island in the Aegean Sea. |
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| διὰ | on account of |
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Parse: Preposition Root: διά Sense: through. |
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| λόγον | word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| μαρτυρίαν | testimony |
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Parse: Noun, Accusative Feminine Singular Root: μαρτυρία Sense: a testifying. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Revelation 1:9
So Revelation 22:8. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel 8:1; Daniel 10:2). [source]
See note on 1 Corinthians 9:23. “Co-partner with you” (Romans 11:17). One article with αδελπος adelphos and συνκοινωνος sunkoinōnos unifying the picture. The absence of αποστολος apostolos here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. So there is only one article All this is possible only “in Jesus” Rather, “I came to be,” second aorist middle indicative of γινομαι ginomai the isle that is called Patmos (εν τηι νησωι τηι καλουμενηι Πατμωι en tēi nēsōi tēi kaloumenēi Patmōi). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in The Isle That Is Called Patmos (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile.For the word of God and the testimony of Jesus The reason for (δια dia and the accusative) John‘s presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See Revelation 1:2 for the phrase. [source]
Rather, “I came to be,” second aorist middle indicative of γινομαι ginomai the isle that is called Patmos Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in The Isle That Is Called Patmos (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. [source]
The reason for (δια dia and the accusative) John‘s presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See Revelation 1:2 for the phrase. [source]
Compare Daniel 7:28; Daniel 9:2; Daniel 10:2. [source]
Omit καὶ , also, and render as Rev., John your brother. [source]
For is because of: on account of. The expression is commonly explained with reference to John's banishment as a martyr for Christian truth. Some, however, especially those who desire to overthrow John's authorship of the book, explain that he was in Patmos for the sake of preaching the word there, or in order to receive a communication of the word of God. Apart, however, from the general tone of John's address, which implies a season of persecution, the phrase for the word of God occurs in two passages where the meaning cannot be doubtful; Revelation 6:9, and Revelation 20:4. [source]
See on John 1:7. [source]
Omit Christ. [source]
Rev., better, partaker with you. See Philemon 1:7, and note on partners, Luke 5:10. Κοινωνὸς , is a partner, associate. Σύν strengthens the term: partner along with. Compare John's favorite word in the First Epistle, κοινωνία fellowship 1 John 1:3. [source]
Denoting the sphere or element in which the fellowship subsisted. [source]
See on Matthew 13:21Persecution for Christ's sake, and illustrated by John's own banishment. [source]
The present kingdom. Trench is wrong in saying that “while the tribulation is present the kingdom is only in hope.” On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiality of John to treat the eternal life as already present. See John 3:36; John 5:24; John 6:47, John 6:54; 1 John 5:11. “In all these things we are abundantly the conquerors (Romans 8:37sqq.). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. “Rightly he says first 'in the tribulation' and adds afterwards 'in the kingdom,' because, if we suffer together we shall also reign together” (Richard of St. Victor, cited by Trench). Compare Acts 14:22. [source]
See on 2 Peter 1:6; see on James 5:7. [source]
The best texts omit Christ and insert ἐν inrendering, as Rev., “kingdom and patience which are in Jesus.” [source]
Lit., I came to pass, i.e., I found myself: The past tense seems to imply that John was no longer in Patmos when he wrote. [source]
Now called Patmo and Palmosa. In the Aegean, one of the group of the Sporades, about twenty-eight miles S. S.W. of Samos. It is about ten miles long by six in breadth. The island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into two nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called “the grotto of the Apocalypse,” in which the apostle is said to have received the vision. “The stern, rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweep such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its 'white cloud' (Revelation 14:14), sometimes torn with 'lightnings and thunderings,' and darkened by 'great hail,' or cheered with 'a rainbow like unto an emerald' (Revelation 4:3; Revelation 8:7; Revelation 11:19; Revelation 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Revelation 6:14; Revelation 16:20). When he looked round, above or below, 'the sea' would always occupy the foremost place … the voices of heaven were like the sound of the waves beating on the shore, as 'the sound of many waters' (Revelation 14:2; Revelation 19:6); the millstone was 'cast into the sea' (Revelation 18:21); the sea was to 'give up the dead which were in it' (Revelation 20:13)” (Stanley, “Sermons in the East”). [source]
Reverse Greek Commentary Search for Revelation 1:9
Lit., as Rev., didst become partaker with them. See on Revelation 1:9; and see on partners, Luke 5:10. With them, the natural branches. [source]
Literally, That I may become Corinthians-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. Συνκοινωνος SunKoinéōnos is a compound word We have two genitives with it in Philemon 1:7, though εν en and the locative is used in Revelation 1:9. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself. [source]
See on Revelation 18:4; see on Revelation 1:9. [source]
This compound verb is not of frequent occurrence in the New Testament. It is found only in Ephesians 5:11, Philemon 4:14, and here. On the kindred noun συγκοινωνὸς companionsee on Revelation 1:9. [source]
See on Revelation 1:9. [source]
Subjective genitive, given by God. The prophetic word as in Revelation 1:9; Revelation 6:9; Revelation 20:4, not the personal Word as in Revelation 19:14.The testimony of Jesus Christ (την μαρτυριαν Ιησου Χριστου tēn marturian Iēsou Christou). Subjective genitive again, borne witness to by Jesus Christ.Even of all the things that he saw Relative clause in apposition with λογον logon and μαρτυριαν marturian f0). [source]
Rather, “I came to be (as in Revelation 1:9) in the Spirit,” came into an ecstatic condition as in Acts 10:10.; Acts 22:17, not the normal spiritual condition (ειναι εν πνευματι einai en pneumati Romans 8:9). [source]
“And I be came dead” (aorist middle participle of γινομαι ginomai as in Revelation 1:9, Revelation 1:10, definite reference to the Cross). [source]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια dia as the ground for the victory and not the means, as by εν en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων dia ton logon tēs marturias autōn). The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part. [source]
“At the woman,” “because of the woman.”Went away “Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
“Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4. [source]
Here John the Seer is the speaker. He had already given his name (Revelation 1:1, Revelation 1:4, Revelation 1:9). Here he claims to be the “one who hears and sees these things” (ο ακουων και βλεπων ταυτα ho akouōn kai blepōn tauta). [source]
As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και kai equals “even” here, explaining the preceding. The imperfect tense ειχον eichon suits the repetition of the witness to Christ and the consequent death. [source]
See also Revelation 1:9. Probably και kai equals “even” here, explaining the preceding. The imperfect tense ειχον eichon suits the repetition of the witness to Christ and the consequent death. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
First aorist passive of διδωμι didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας tas psuchas). Accusative after ειδον eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
The lives, for the life is in the blood (Leviticus 17:11), were given for Christ (Philemon 2:17; 2 Timothy 4:6).Of the slain (των εσπαγμενων tōn esphagmenōn). See Revelation 5:6. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed.For the word of God As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και kai equals “even” here, explaining the preceding. The imperfect tense ειχον eichon suits the repetition of the witness to Christ and the consequent death. [source]