The Meaning of Revelation 1:3 Explained

Revelation 1:3

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.

KJV Reverse Interlinear

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. 

What does Revelation 1:3 Mean?

Verse Meaning

Those who read, hear, and obey this prophecy will receive a special blessing from God. John put himself on a par with the Old Testament prophets (cf. Revelation 10:8-11) and distinguished this book from Jewish apocalyptic literature. [1] This is the first of seven blessings that John mentioned in Revelation ( Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7; Revelation 22:14; cf. Luke 11:28). John used the number seven, which commonly signified completeness and a work of God, 54times. The Greek word translated "time" (kairos) describes a period of time rather than a point in time. The time when God will fulfill these prophecies was "near" when John wrote this book. "Near" is the translation of the Greek word eggus meaning at hand, imminent. The fulfillment could begin at any time. [2]
". . . the Apocalyptist claims for his book that it shall take rank with the prophetic books of the O.T. ..." [3]
"A "revelation" of the end of history is given not for the satisfaction of curiosity, but to inspire living in accordance with the reality unveiled." [4]

Context Summary

Revelation 1:1-8 - The Revelation Of Jesus Christ
In His capacity as mediator, our Lord receives from the Father and transmits to His servants, that they may in turn transmit to the world of men, the great panorama of the future, known to Him from before the foundation of the world. Let us not miss the special benediction which is attached to the patient reading and consideration of this wonderful book.
The seven churches represent the one Church under different phases and possibly in successive stages of its history; the letters addressed to them are therefore universally applicable. Notice the august reference to the Holy Trinity-the eternal Father, the sevenfold Spirit, and our Lord. Our Lord bore a faithful witness even to death; that death was a birth into the risen life, as ours may be; all kings are His vassals.
How wonderful it is to be told in the next verse that He loves us, and has not only washed, but loosed us, as though He had broken the terrible entail. "He breaks the power of canceled sin." Jesus often comes with clouds. We cannot understand His dealings with us, yet those clouds are gold with His light. So He shall come at last. As Alpha He begins, but He never begins without carrying into full effect His purpose as our Omega. [source]

Chapter Summary: Revelation 1

1  The preface
4  John's salutation to the seven churches of Asia
7  The coming of Christ
8  His glorious power and majesty

Greek Commentary for Revelation 1:3

Blessed [μακαριος]
As in Matthew 5:3. This endorses the book as a whole. [source]
He that readeth [ο αναγινωσκων]
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]
They that hear [οι ακουοντες]
Present active plural articular participle of ακουω — akouō (the audience). [source]
And keep [και τηρουντες]
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]
Written [γεγραμμενα]
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]
Blessed [μακάριος]
See on Matthew 5:3. [source]
He that readeth [ὁ ἀναγινώσκων]
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]
And keep [καὶ τηροῦντες]
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]
Prophecy []
See on prophet, Luke 7:26. [source]
Which are written [τὰ γεγραμμένα]
Perfect participle, have been written, and therefore stand written. [source]
The time [ὁ καιρὸς]
See on Matthew 12:1. [source]
At hand [ἐγγύς]
Lit., near. See on shortly, Revelation 1:1. [source]

Reverse Greek Commentary Search for Revelation 1:3

Colossians 4:16 When this epistle hath been read among you [οταν αναγνωστηι παρ υμιν η επιστολη]
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]
Revelation 11:6 That it rain not [ινα μη υετος βρεχηι]
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]
Revelation 11:6 Of their prophecy [της προπητειας αυτων]
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]
Revelation 16:15 Behold, I come as a thief [ιδου ερχομαι ως κλεπτης]
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]
Revelation 2:7 He that hath an ear [ο εχων ους]
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]
Revelation 20:6 Blessed and holy [μακαριος και αγιος]
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]
Revelation 22:7 Blessed [μακαριος]
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]
Revelation 22:10 At hand [εγγυς]
As in Revelation 1:3. [source]
Revelation 22:17 The Spirit and the bride [το πνευμα και η νυμπη]
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]
Revelation 22:21 The grace of the Lord Jesus be with the saints [hē charis tou Kuriou Iēsou meta tōn hagiōn)]
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]
Revelation 22:10 Seal not up [μη σπραγισηις]
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]

What do the individual words in Revelation 1:3 mean?

Blessed [is] the [one] reading and those hearing the words of the prophecy keeping the things in it having been written - for the time [is] near
Μακάριος ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα γὰρ καιρὸς ἐγγύς

Μακάριος  Blessed  [is] 
Parse: Adjective, Nominative Masculine Singular
Root: μακάριος  
Sense: blessed, happy.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀναγινώσκων  reading 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀναγινώσκω  
Sense: to distinguish between, to recognise, to know accurately, to acknowledge.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀκούοντες  hearing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
λόγους  words 
Parse: Noun, Accusative Masculine Plural
Root: λόγος  
Sense: of speech.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
προφητείας  prophecy 
Parse: Noun, Genitive Feminine Singular
Root: προφητεία  
Sense: prophecy.
τηροῦντες  keeping 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: τηρέω  
Sense: to attend to carefully, take care of.
τὰ  the  things 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
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.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
καιρὸς  the  time  [is] 
Parse: Noun, Nominative Masculine Singular
Root: καιρός  
Sense: due measure.
ἐγγύς  near 
Parse: Adverb
Root: ἐγγύς  
Sense: near, of place and position.