KJV: Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
YLT: Happy is he who is reading, and those hearing, the words of the prophecy, and keeping the things written in it -- for the time is nigh!
Darby: Blessed is he that reads, and they that hear the words of the prophecy, and keep the things written in it; for the time is near.
ASV: Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things that are written therein: for the time is at hand.
Μακάριος | Blessed [is] |
Parse: Adjective, Nominative Masculine Singular Root: μακάριος Sense: blessed, happy. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀναγινώσκων | reading |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἀναγινώσκω Sense: to distinguish between, to recognise, to know accurately, to acknowledge. |
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οἱ | those |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀκούοντες | hearing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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λόγους | words |
Parse: Noun, Accusative Masculine Plural Root: λόγος Sense: of speech. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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προφητείας | prophecy |
Parse: Noun, Genitive Feminine Singular Root: προφητεία Sense: prophecy. |
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τηροῦντες | keeping |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: τηρέω Sense: to attend to carefully, take care of. |
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τὰ | the things |
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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γεγραμμένα | having been written |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Plural Root: γράφω Sense: to write, with reference to the form of the letters. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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καιρὸς | the time [is] |
Parse: Noun, Nominative Masculine Singular Root: καιρός Sense: due measure. |
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ἐγγύς | near |
Parse: Adverb Root: ἐγγύς Sense: near, of place and position. |
Greek Commentary for Revelation 1:3
As in Matthew 5:3. This endorses the book as a whole. [source]
Present active singular articular participle of αναγινωσκω anaginōskō (as in Luke 4:16). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2 Corinthians 3:14.). The church reader Present active plural articular participle of ακουω akouō (the audience).And keep Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Present active plural articular participle of ακουω akouō (the audience). [source]
Present active participle of τηρεω tēreō a common Johannine word (1 John 2:4, etc.). Cf. Matthew 7:24. “The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages” (Moffatt).Written (γεγραμμενα gegrammena). Perfect passive participle of γραπω graphō the time is at hand (ο γαρ καιρος εγγυς ho gar kairos eggus). Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
Perfect passive participle of γραπω graphō the time is at hand Reason for listening and keeping. On καιρος kairos see Matthew 12:1, time of crisis as in 1 Corinthians 7:29. How near εγγυς eggus (at hand) is we do not know any more than we do about εν ταχει en tachei (shortly) in Revelation 1:1. [source]
See on Matthew 5:3. [source]
See on Luke 4:16. The Reader in the Church. See 2 Corinthians 3:14. They that hear, the congregation. The words imply a public, official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70. [source]
The absence of the article from τηροῦντες keeping(compare οἱ ἀκούντες theythat hear ), shows that the hearers and the keepers form one class. Τηρεῖν tokeep, is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of “keeping” in the exercise of active and strenuous care, rather than of watching over to preserve. See on reserved, 1 Peter 1:4. [source]
See on prophet, Luke 7:26. [source]
Perfect participle, have been written, and therefore stand written. [source]
See on Matthew 12:1. [source]
Lit., near. See on shortly, Revelation 1:1. [source]
Reverse Greek Commentary Search for Revelation 1:3
Indefinite temporal clause with οταν hotan (οτε αν hote an) and the first aorist passive subjunctive of αναγινωσκω anaginōskō The epistle was read in public to the church (Revelation 1:3). [source]
Sub-final use of ινα μη hina mē with the present active subjunctive of βρεχω brechō old verb to rain (Matthew 5:45), here with υετος huetos as subject.During the days (τας ημερας tas hēmeras). Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah‘s time was three and a half years, just the period here.Of their prophecy Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι pataxai). First aorist active infinitive of πατασσω patassō used here with εχουσιαν εχουσιν exousian echousin (they have power), as is στρεπειν strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν hosakis ean thelēsōsin). Indefinite temporal clause with οσακις hosakis and modal εαν ean (= αν an) and the first aorist active subjunctive of τελω thelō “as often as they will.” [source]
Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι pataxai). First aorist active infinitive of πατασσω patassō used here with εχουσιαν εχουσιν exousian echousin (they have power), as is στρεπειν strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν hosakis ean thelēsōsin). Indefinite temporal clause with οσακις hosakis and modal εαν ean (= αν an) and the first aorist active subjunctive of τελω thelō “as often as they will.” [source]
The voice of Christ breaks in with the same metaphor as in Revelation 3:3, which see. There comes one of seven beatitudes in Rev (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, Revelation 22:14). For γρηγορων grēgorōn (watching) see Revelation 3:2, and for τηρων tērōn (keeping), Revelation 1:3. [source]
An individualizing note calling on each of the hearers (Revelation 1:3) to listen (Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:28; Revelation 3:3, Revelation 3:6, Revelation 3:13, Revelation 3:22) and a reminiscence of the words of Jesus in the Synoptics (Matthew 11:15; Matthew 13:9, Matthew 13:43; Mark 4:9, Mark 4:23; Luke 8:8; Luke 14:35), but not in John‘s Gospel. [source]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος hagios is added to the usual μακαριος makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]
This beatitude is like in substance the first (Revelation 1:3) and is in Christ‘s own words like the one in Revelation 16:15. This book is here called a “prophecy” (προπητειας prophēteias) as in Revelation 22:10, Revelation 22:18, Revelation 22:19. It is Christ‘s revelation from God, a direct message from God. Part of it is prediction of doom on Christ‘s enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution. [source]
As in Revelation 1:3. [source]
The Holy Spirit, speaking through the prophets or the Spirit of prophecy (Revelation 2:7; Revelation 16:4; Revelation 18:24), joins with the bride (Revelation 21:2), the people of God, in a response to the voice of Jesus just heard. After the picture of heaven in Revelation 22:1-5 there is intense longing (Revelation 19:7) of God‘s people for the consummation of the marriage of the Lamb and the Bride. So now “the prophets and the saints” (Swete) make a common plea to the Lord Jesus to “come” The call for Christ is to be repeated by every hearer (ο ακουων ho akouōn) as in Revelation 1:3. [source]
John‘s own benediction, an unusual ending for an apocalypse, but suitable for one meant to be read in the churches (Revelation 1:3.). Grace is Paul‘s unvarying word in conclusion of his letters, as is true of Hebrews 13:25. “The saints” or the consecrated It is a good word for the close of this marvellous picture of God‘s gracious provision for his people in earth and heaven. [source]
Prohibition with μη mē and the ingressive first aorist active subjunctive of σπραγιζω sphragizō Charles takes this to be the command of Christ because in Revelation 22:7, Revelation 22:18 “the words of the prophecy of this book” come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (Revelation 10:4) was John directed to seal and not to write. See note on Revelation 10:4 for discussion of σπραγιζω sphragizō This book is to be left open for all to read (Revelation 1:3; Revelation 13:18; Revelation 17:9; Revelation 22:7, Revelation 22:18).At hand (εγγυς eggus). As in Revelation 1:3. [source]