KJV: The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
YLT: the secret of the seven stars that thou hast seen upon my right hand, and the seven golden lamp-stands: the seven stars are messengers of the seven assemblies, and the seven lamp-stands that thou hast seen are seven assemblies.
Darby: The mystery of the seven stars which thou hast seen on my right hand, and the seven golden lamps. The seven stars are angels of the seven assemblies; and the seven lamps are seven assemblies.
ASV: the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.
| μυστήριον | mystery |
|
Parse: Noun, Nominative Neuter Singular Root: μυστήριον Sense: hidden thing, secret, mystery. |
|
| τῶν | of the |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἑπτὰ | seven |
|
Parse: Adjective, Genitive Masculine Plural Root: ἑπτά Sense: seven. |
|
| ἀστέρων | stars |
|
Parse: Noun, Genitive Masculine Plural Root: ἀστήρ Sense: a star. |
|
| εἶδες | you saw |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: εἶδον Sense: to see with the eyes. |
|
| δεξιᾶς | right hand |
|
Parse: Adjective, Genitive Feminine Singular Root: δεξιός Sense: the right, the right hand. |
|
| μου | of Me |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| ἑπτὰ | seven |
|
Parse: Adjective, Accusative Feminine Plural Root: ἑπτά Sense: seven. |
|
| λυχνίας | lampstands |
|
Parse: Noun, Accusative Feminine Plural Root: λυχνία Sense: a (candlestick) lamp stand, candelabrum. |
|
| τὰς | - |
|
Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
| χρυσᾶς | golden |
|
Parse: Adjective, Accusative Feminine Plural Root: χρύσεος Sense: golden. |
|
| ἑπτὰ | seven |
|
Parse: Adjective, Nominative Masculine Plural Root: ἑπτά Sense: seven. |
|
| ἀστέρες | stars |
|
Parse: Noun, Nominative Masculine Plural Root: ἀστήρ Sense: a star. |
|
| ἄγγελοι | [the] angels |
|
Parse: Noun, Nominative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
|
| τῶν | of the |
|
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἑπτὰ | seven |
|
Parse: Adjective, Genitive Feminine Plural Root: ἑπτά Sense: seven. |
|
| ἐκκλησιῶν | churches |
|
Parse: Noun, Genitive Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
|
| λυχνίαι | lampstands |
|
Parse: Noun, Nominative Feminine Plural Root: λυχνία Sense: a (candlestick) lamp stand, candelabrum. |
|
| αἱ | - |
|
Parse: Article, Nominative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἑπτὰ | seven |
|
Parse: Adjective, Nominative Feminine Plural Root: ἑπτά Sense: seven. |
|
| ἑπτὰ | [the] seven |
|
Parse: Adjective, Nominative Feminine Plural Root: ἑπτά Sense: seven. |
|
| ἐκκλησίαι | churches |
|
Parse: Noun, Nominative Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
|
Greek Commentary for Revelation 1:20
On the word μυστηριον mustērion see note on Matthew 13:11; and note on 2 Thessalonians 2:7; and note on Colossians 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Revelation 10:7; Revelation 13:18; Revelation 17:7, Revelation 17:9; Daniel 2:47. Probably the accusative absolute (Charles), “as for the mystery” (Robertson, Grammar, pp. 490, 1130), as in Romans 8:3. This item is picked out of the previous vision (Revelation 1:16) as needing explanation at once and as affording a clue to what follows (Revelation 2:1, Revelation 2:5). [source]
Masculine accusative retained without attraction to case of αστερων asterōn (genitive, ων hōn).In my right hand (επι της δεχιας μου epi tēs dexias mou). Or “upon,” but εν τηι en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Or “upon,” but εν τηι en tēi etc., in Revelation 1:16. [source]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον mustērion since the genitive λυχνιων luchniōn after μυστηριον mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος aggelos is the pastor of the church, the reading την γυναικα σου tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος episcopos in Ignatius, but a separate αγγελος aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]
These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
See on Matthew 13:11. Depending in construction upon the verb write, and in apposition with the things which thou sawest. [source]
The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. -DIVIDER- -DIVIDER- 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Matthew 18:10), and to Peter's angel (Acts 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Daniel 10:21; Daniel 12:1. -DIVIDER- -DIVIDER- But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as “rich,” “poor,” “lukewarm,” etc. (Revelation 2:4; Revelation 3:1, Revelation 3:16)?-DIVIDER- 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Revelation 1:20, they are explicitly distinguished from the golden candlesticks, the churches. -DIVIDER- -DIVIDER- 4. The rulers ard teachers of the congregation. These are compared by Daniel (Daniel 12:3) to stars. See Malachi 2:7, where the priest is called the messenger (angel) of the Lord; and Malachi 3:1, where the same word is used of the prophet. See also Haggai 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Acts 20:17, Acts 20:28; 1 Peter 5:1-5. -DIVIDER- -DIVIDER- Dr. Schaff says: “This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole … . But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles … . The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century” (“History of the Apostolic Church”). -DIVIDER- -DIVIDER- [source]
Symbols of pre-eminence and authority. See Numbers 24:17; Daniel 12:3. False teachers are wandering stars (Judges 1:13). Compare Isaiah 14:12. [source]
Reverse Greek Commentary Search for Revelation 1:20
The Jews believed that each nation had a guardian angel (Daniel 10:13, Daniel 10:20.; Daniel 12:1). The seven churches in Revelation (Revelation 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God‘s presence, “see the face of my Father” (βλεπουσιν το προσωπον του πατρος μου blepousin to prosōpon tou patros mou) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God‘s people (Hebrews 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God‘s presence (Luke 1:19). [source]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
Old word from ποιεω poieō with the ending ματ ̇mat meaning result. In N.T. only here and Revelation 1:20. [source]
Better, of lawlessness. The phrase is unique in N.T. and olxx. Mystery is found in various combinations, as mystery of the kingdom of heaven, Matthew 13:11: of God, 1 Corinthians 2:1: of his will, Ephesians 1:9: of Christ, Ephesians 3:4: of the gospel, Ephesians 6:19: of faith, 1 Timothy 3:9: of godliness, 1 Timothy 3:16: of the seven stars Revelation 1:20: of the woman, Revelation 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Matthew 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power. [source]
The exact meaning of the term here is uncertain. The following are the principal interpretations: 1. The officials known as angels or messengers of the synagogue, transferred to the Christian Church. These were mere clerks or readers; so that their position does not answer to that of the angels presiding over the churches. There is, besides, no trace of the transfer of that office to the Christian Church. -DIVIDER- -DIVIDER- 2. Angels proper Heavenly guardians of the churches. This is urged on the ground that the word is constantly used in Revelation of a heavenly being; by reference to the angels of the little ones (Matthew 18:10), and to Peter's angel (Acts 12:15). It is urged that, if an individual may have a guardian angel, so may a Church. Reference is also made to the tutelar national angels of Daniel 10:21; Daniel 12:1. -DIVIDER- -DIVIDER- But why should the seer be instructed to write to heavenly messengers, with exhortations to repentance and fidelity, and describing them as “rich,” “poor,” “lukewarm,” etc. (Revelation 2:4; Revelation 3:1, Revelation 3:16)?-DIVIDER- 3. The angels are a personification of the churches themselves: the Church being spoken of as if concentrated in its angel or messenger. But in Revelation 1:20, they are explicitly distinguished from the golden candlesticks, the churches. -DIVIDER- -DIVIDER- 4. The rulers ard teachers of the congregation. These are compared by Daniel (Daniel 12:3) to stars. See Malachi 2:7, where the priest is called the messenger (angel) of the Lord; and Malachi 3:1, where the same word is used of the prophet. See also Haggai 1:13. Under this interpretation two views are possible. (a) The angels are Bishops; the word ἄγγελος sometimes occurring in that sense (as in Jerome and Socrates). This raises the question of the existence of episcopacy towards the close of the first century. (b) The word is used of the ministry collectively; the whole board of officers, including both presbyters and deacons, who represented and were responsible for the moral condition of the churches. See Acts 20:17, Acts 20:28; 1 Peter 5:1-5. -DIVIDER- -DIVIDER- Dr. Schaff says: “This phraseology of the Apocalypse already looks towards the idea of episcopacy in its primitive form, that is, to a monarchical concentration of governmental form in one person, bearing a patriarchal relation to the congregation, and responsible in an eminent sense for the spiritual condition of the whole … . But even in this case we must insist on an important distinction between the 'angels' of the Book of Revelation and the later diocesan Bishops. For aside from the very limited extent of their charges, as compared with the large territory of most Greek, Roman Catholic, and Anglican Bishops, these angels stood below the Apostles and their legates, and were not yet invested with the great power (particularly the right to confirm and ordain) which fell to the later Bishops after the death of the Apostles … . The angels, accordingly, if we are to understand by them single individuals, must be considered as forming the transition from the presbyters of the apostolic age to the Bishops of the second century” (“History of the Apostolic Church”). -DIVIDER- -DIVIDER- [source]
First aorist active participle of επιστρεπω epistrephō from which also επεστρεπσα epestrepsa just before, for which verb see Acts 15:36; Acts 16:18.Seven golden candlesticks (επτα λυχνιας χρυσας hepta luchnias chrusas). See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
See Matthew 5:15 for λυχνια luchnia (lampstand). Symbols of the seven churches as explained in Revelation 1:20. See Exodus 25:35. for description of a seven-branched candlestick, but here the lampstands are separate. [source]
For safe keeping as in John 10:28.Seven stars (αστερας επτα asteras hepta). Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear.Proceeded Present middle participle of εκπορευομαι ekporeuomai old compound (Matthew 3:5) used loosely again like εχων echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια Romphaia (as distinct from μαχαιρα machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα stoma used with μαχαιρης machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις opsis). Old word (from οπτω optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει phainei see John 1:5. [source]
Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear. [source]
As in Revelation 9:1.A great chain (αλυσιν μεγαλην halusin megalēn). Paul wore a αλυσις halusis (alpha privative and λυω luō to loose) in Rome (2 Timothy 1:16, as did Peter in prison in Jerusalem (Acts 12:6).In his hand “Upon his hand,” ready for use. See επι epi with the genitive in Revelation 1:20. [source]
“Upon his hand,” ready for use. See επι epi with the genitive in Revelation 1:20. [source]
First aorist active indicative of πωτιζω phōtizō to illumine, old verb from πως phōs (Luke 11:36). If the sun and moon did shine, they would give no added light in the presence of the Shekinah Glory of God. See Revelation 21:11 for “the glory of God.” Cf. Revelation 18:1; Revelation 21:3. “Their splendour is simply put to shame by the glory of God Himself” (Charles).And the lamp thereof is the Lamb (και ο λυχνος αυτης το αρνιον kai ho luchnos autēs to arnion). Charles takes ο λυχνος ho luchnos as predicate, “and the Lamb is the lamp thereof.” Bousset thinks that John means to compare Christ to the moon the lesser light (Genesis 1:16), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many λυχνιαι luchniai of the churches on earth (Revelation 1:12, Revelation 1:20). “No words could more clearly demonstrate the purely spiritual character of St. John‘s conception of the New Jerusalem” (Swete). [source]
Charles takes ο λυχνος ho luchnos as predicate, “and the Lamb is the lamp thereof.” Bousset thinks that John means to compare Christ to the moon the lesser light (Genesis 1:16), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many λυχνιαι luchniai of the churches on earth (Revelation 1:12, Revelation 1:20). “No words could more clearly demonstrate the purely spiritual character of St. John‘s conception of the New Jerusalem” (Swete). [source]
For which picture of the Holy Spirit see Revelation 1:4.And the seven stars (και τους επτα αστερας kai tous hepta asteras). As in Revelation 1:16, Revelation 1:20.A name that thou livest A name in contrast with reality. The οτι hoti clause in apposition with ονομα onoma thou art dead “The paradox of death under the name of life” (Swete). Not complete (a nucleus of life) death (Revelation 3:2), but rapidly dying. See the picture in James 2:17; 2 Corinthians 6:9; 2 Timothy 3:5. [source]
As in Revelation 1:16, Revelation 1:20. [source]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων apo anatolōn occurs in Matthew 2:1 without ηλιου hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος zōntos with τεου theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις autois in addition to οις hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι adikēsai). First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
For εδοτη edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις autois in addition to οις hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι adikēsai). First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]