KJV: That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
YLT: that the God of our Lord Jesus Christ, the Father of the glory, may give to you a spirit of wisdom and revelation in the recognition of him,
Darby: that the God of our Lord Jesus Christ, the Father of glory, would give you the spirit of wisdom and revelation in the full knowledge of him,
ASV: that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of him;
| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | 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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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| δόξης | of glory |
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Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| δώῃ | may give |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| πνεῦμα | [a] spirit |
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Parse: Noun, Accusative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| σοφίας | of wisdom |
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Parse: Noun, Genitive Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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| ἀποκαλύψεως | revelation |
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Parse: Noun, Genitive Feminine Singular Root: ἀποκάλυψις Sense: a laying bear, making naked. |
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| ἐπιγνώσει | [the] knowledge |
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Parse: Noun, Dative Feminine Singular Root: ἐπίγνωσις Sense: precise and correct knowledge. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Ephesians 1:17
The God characterized by glory (the Shekinah, Hebrews 9:5) as in Acts 7:2; 1 Corinthians 2:8; 2 Corinthians 1:3; James 2:1. [source]
In Colossians 1:9 ινα hina is preceded by αιτουμενοι aitoumenoi but here the sub-final use depends on the general idea asking in the sentence. The form δωιη dōiē is a late Koiné{[28928]}š optative (second aorist active) for the usual δοιη doiē It occurs also in 2 Thessalonians 3:16; Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18 in the text of Westcott and Hort. Here B 63 read δωι dōi (like John 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense This use of the volitive optative with ινα hina after a primary tense is rare, but not unknown in ancient Greek. A spirit of wisdom and revelation (πνευμα σοπιας και αποκαλυπσεως pneuma sophias kai apokalupseōs). The Revised Version does not refer this use of πνευμα pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. In the knowledge of him In the full knowledge of Christ as in Colossians. [source]
The Revised Version does not refer this use of πνευμα pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. [source]
In the full knowledge of Christ as in Colossians. [source]
Compare John 20:17; Matthew 27:46, and see on Ephesians 1:3. [source]
The Father to whom the glory belongs. Note the article, the glory, preeminently. Compare Acts 7:2; 1 Corinthians 2:8. See Psalm 18:3, “who is worthy to be praised;” where the Hebrew is is praised. The exact phrase has no parallel in Scripture. [source]
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
The sphere in which they will receive God's gift of wisdom and revelation. To know God is to be wise. The condition is not merely acknowledgment, but knowledge. Ἑπίγνωσις knowledgeis never ascribed to God in the New Testament. Of Him refers to God. [source]
Reverse Greek Commentary Search for Ephesians 1:17
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Second aorist active optative (Koiné{[28928]}š form for older δοιη doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). According to Christ Jesus (κατα Χριστον Ιησουν kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24). [source]
The Lord whose attribute is glory. Compare Psalm 29:1; Acts 7:2; Ephesians 1:17; James 2:1. [source]
Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition Peter in the great sermon at Pentecost commented on the “ignorance” The Lord of glory (τον Κυριον της δοχης ton Kurion tēs doxēs). Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
Equivalent to the compassionate Father. Compare the phrases Father of glory, Ephesians 1:17; spirits, Hebrews 12:9; lights, James 1:17. Οἰκτιρμός mercyfrom οἶκτος pityor mercy, the feeling which expresses itself in the exclamation οἴ oh!on seeing another's misery. The distinction between this and ἔλεος , according to which οἰκτιρμός signifies the feeling, and ἔλεος themanifestation, cannot be strictly held, since the manifestation is often expressed by οἰκτιρμός . See Sept., 102:4; 118:77. [source]
Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Ephesians 1:17of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1 Corinthians 3:23; and the phrase is undoubted in Ephesians 1:17. [source]
Rev., eyes of your heart. Lit., being enlightened as to the eyes of your heart; enlightened being joined with you (Ephesians 1:17) by a somewhat irregular construction: may give unto you being enlightened. For a similar construction see Acts 15:22. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul ( ψυχῆς , “Sophist,” 254). Ovid, speaking of Pythagoras, says: “With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart” (“Metamorphoses,” xv., 62-64). Heart is not merely the seat of emotion, as in popular usage, but of thought and will. See on Romans 1:21. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows, “that ye may know,” etc. [source]
Common after προσευχομαι proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Compare 1 Corinthians 2:8; Acts 7:2; Ephesians 1:17. [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
Or, more literally, have come to know. John does not use the compound forms ἐπιγινώσκειν and ἐπίγνωσις (see on Matthew 7:16. See Luke 1:4; Acts 4:13; Romans 1:28; Ephesians 1:17, etc.), nor the kindred word γνῶσις knowledge(Luke 1:77; Romans 2:20, etc.). [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]
The puzzle that follows as in Revelation 17:9. See Ephesians 1:17 for “a spirit of wisdom and of understanding.” [source]
See same language in Revelation 17:7 when John received a vision of the Harlot City in a wilderness. Here it is “to a mountain great and high” So it was with Ezekiel (Ezekiel 40:2) and so the devil took Jesus (Matthew 4:8). It was apparently not Mount Zion (Revelation 14:1), for the New Jerusalem is seen from this mountain. “The Seer is carried thither ‹in spirit‘ (cf. Revelation 1:10; Revelation 4:1); the Angel‘s δευρο deuro is a και εδειχεν μοι sursum cor to which his spirit under the influence of the ‹Spirit of revelation‘ (Ephesians 1:17) at once responds” (Swete). [source]
Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koiné), only once in the Gospels (Luke 2:32), but in lxx and common in the Epistles (2 Thessalonians 1:7), though only here in this book besides the title, from αποκαλυπτω apokaluptō old verb, to uncover, to unveil. In the Epistles αποκαλυπσις apokalupsis is used for insight into truth (Ephesians 1:17) or for the revelation of God or Christ at the second coming of Christ (2 Thessalonians 1:7; 1 Peter 1:7). It is interesting to compare αποκαλυπσις apokalupsis with επιπανεια epiphaneia (2 Thessalonians 2:8) and πανερωσις phanerōsis (1 Corinthians 12:7). The precise meaning here turns on the genitive following. [source]
So correctly Aleph A C, not βασιλεις basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις hiereis). In apposition with βασιλειαν basileian but with και kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]