This verse explains how Jesus can do these things. He can do them because He has life resident within Himself. He is self-existent whereas humans receive their life from Him, the source of life. This quality of the Son is another that came to Him by the Father"s good pleasure before Creation (cf. John 5:22; John 1:4). [source][source][source]
Context Summary
John 5:19-29 - The Father Working Through The Son
The relationship of our Lord to the Father was such that He felt Himself competent to fulfill all the functions of the Divine Being. Is it God's prerogative to raise the dead? It is also Jesus Christ's. The Son quickeneth whom He will, John 5:21. Is it the divine right to be the judge of man? It is also the Redeemer's right. See John 5:22. Is it the peculiar attitude of God to be the fountain of life, so that life, inherent, underived, and perennial, is ever arising in His nature, sustaining here an angel and there a humming-bird? This is also an attribute of our blessed Lord. So hath He given to the Son to have life in Himself, John 5:26. The entire sum of the attributes of Deity are resident in the nature of the Son of man. But though all divine attributes were his, and might have been called into operation, He forebore to use them, that He might learn the life of dependence and faith, the life which was to become ours towards Himself. He did nothing apart from the Father, John 5:19, etc. No vine ever clung more closely to its trellis, and no child to its mother, than He to the Father. See Galatians 2:20; Hebrews 12:2. [source]
Chapter Summary: John 5
1Jesus on the Sabbath day cures him who was diseased thirty-eight years 10The Jews therefore object, and persecute him for it 17He answers for himself, and reproves them, showing by the testimony of his Father, 31of John, 36of his works, 39and of the Scriptures, who he is
Greek Commentary for John 5:26
In himself [εν εαυτωι] The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (John 1:3). For “gave” (εδωκεν edōken timeless aorist active indicative) see also John 3:35; John 17:2,John 17:24. The particles “as” (ωσπερ hōsper) and “so” (ουτως houtōs) mark here the fact, not the degree (Westcott). [source]
As - so [ὥσπερ - οὕτως] The correspondence is that of fact, not of degree. [source]
Hath he given [ἔδωκεν] Rev., more strictly, gave, the aorist tense pointing back to the eternal past. [source]
Reverse Greek Commentary Search for John 5:26
John 1:4In Him was life [ἐν αὐτῷ ζωὴ ἦν] He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35,John 6:48; John 6:63; Revelation 21:6; Revelation 22:1,Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2,Revelation 22:14,Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53,John 6:54; John 5:40; John 3:15,John 3:16,John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12,1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 3:15That whosoever believeth may in him have eternal life [ινα πας ο πιστευων εν αυτωι εχηι ζωην αιωνιον] Final use of ινα hina with present active subjunctive of εχω echō that he may keep on having eternal life (a frequent phrase in John, always in John αιωνιος aiōnios occurs with ζωη zōē 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (John 5:26; John 17:3; 1 John 5:12). So here εν αυτωι en autōi (in him) is taken with εχηι echēi rather than with πιστευων pisteuōn The interview with Nicodemus apparently closes with John 3:15. In John 3:16-21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (John 3:19; John 1:9-11). “Only begotten” does not occur elsewhere in the words of Jesus, but is in John 1:14,John 1:18; 1 John 4:9. John often puts in explanatory comments (John 1:16-18; John 12:37-41). [source]
John 6:57The living Father [ο ζων πατηρ] Nowhere else in the N.T., but see John 5:26 and “the living God” (Matthew 16:16; 2 Corinthians 6:16). The Father is the source of life and so “I live because of the Father” He that eateth me Still bolder putting of the mystical appropriation of Christ (John 6:51,John 6:53,John 6:54,John 6:56). Because of me The same idea appears in John 14:19: “Because I live ye shall live also.” See John 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια dia with the accusative as with δια τον πατερα dia ton patera just before. It occurs also in John 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1 John 4:9 where δια dia is used with the genitive (δι αυτου di' autou) as the intermediate agent, not the ground or reason as here. [source]
1 John 1:2The Life [ἡ ζωὴ] The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11,1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
1 John 5:20Even in his Son Jesus Christ [εν τωι υιωι αυτου Ιησου Χριστωι] The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
1 John 5:20This [ουτος] Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
1 John 5:20An understanding [διανοιαν] Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
1 John 5:20Him that is true [τον αλητινον] That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
Revelation 1:18I am He that liveth [καὶ ὁ ζῶν] Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ andRev., and the living One. Compare John 1:4; John 14:6; John 5:26. [source]
Revelation 1:17He laid [ετηκεν] First aorist active indicative of τιτημι tithēmi The act restored John‘s confidence.Fear not (μη ποβου mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Revelation 1:1Of Jesus Christ [Ιησου Χριστου] Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:17And the Living One [και ο ζων] Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
What do the individual words in John 5:26 mean?
AsfortheFatherhaslifeinHimselfsoalsoto theSonHe gaveto have
Greek Commentary for John 5:26
The Living God possesses life wholly in himself and so he has bestowed this power of life to the Son as already stated in the Prologue of the Logos (John 1:3). For “gave” (εδωκεν edōken timeless aorist active indicative) see also John 3:35; John 17:2, John 17:24. The particles “as” (ωσπερ hōsper) and “so” (ουτως houtōs) mark here the fact, not the degree (Westcott). [source]
The correspondence is that of fact, not of degree. [source]
Rev., more strictly, gave, the aorist tense pointing back to the eternal past. [source]
Reverse Greek Commentary Search for John 5:26
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Final use of ινα hina with present active subjunctive of εχω echō that he may keep on having eternal life (a frequent phrase in John, always in John αιωνιος aiōnios occurs with ζωη zōē 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (John 5:26; John 17:3; 1 John 5:12). So here εν αυτωι en autōi (in him) is taken with εχηι echēi rather than with πιστευων pisteuōn The interview with Nicodemus apparently closes with John 3:15. In John 3:16-21 we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (John 3:19; John 1:9-11). “Only begotten” does not occur elsewhere in the words of Jesus, but is in John 1:14, John 1:18; 1 John 4:9. John often puts in explanatory comments (John 1:16-18; John 12:37-41). [source]
Nowhere else in the N.T., but see John 5:26 and “the living God” (Matthew 16:16; 2 Corinthians 6:16). The Father is the source of life and so “I live because of the Father” He that eateth me Still bolder putting of the mystical appropriation of Christ (John 6:51, John 6:53, John 6:54, John 6:56). Because of me The same idea appears in John 14:19: “Because I live ye shall live also.” See John 11:25. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of δια dia with the accusative as with δια τον πατερα dia ton patera just before. It occurs also in John 15:3. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See 1 John 4:9 where δια dia is used with the genitive (δι αυτου di' autou) as the intermediate agent, not the ground or reason as here. [source]
Rev., life-giving. Not merely living, but imparting life. Compare John 1:4; John 3:36; John 5:26, John 5:40; John 6:33, John 6:35; John 10:10; John 11:25; John 14:6. The period at which Christ became a quickening Spirit is the resurrection, after which His body began to take on the characteristics of a spiritual body. See Romans 6:4; 1 Peter 1:21. [source]
Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12. [source]
The Word Himself who is the Life. Compare John 14:6; John 5:26; 1 John 5:11, 1 John 5:12. Life expresses the nature of the Word (John 1:4). The phrase, the Life, besides being equivalent to the Word, also indicates, like the Truth and the Light, an aspect of His being. [source]
The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις gnōsis (knowledge) and νους nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν hina ginōskomen). Result clause with ινα hina and the present active indicative, as is common with ινα hina and the future indicative (John 7:3). It is possible that here ο o was pronounced ω ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου autou refers clearly to εν τωι αλητινωι en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος houtos). Grammatically ουτος houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
Not a fresh sentence connected with the following words as in A.V., but connected with the first and the last by καὶ andRev., and the living One. Compare John 1:4; John 14:6; John 5:26. [source]
It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.). [source]
First aorist active indicative of τιτημι tithēmi The act restored John‘s confidence.Fear not (μη ποβου mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]