The Meaning of Revelation 1:4 Explained

Revelation 1:4

KJV: John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

YLT: John to the seven assemblies that are in Asia: Grace to you, and peace, from Him who is, and who was, and who is coming, and from the Seven Spirits that are before His throne,

Darby: John to the seven assemblies which are in Asia: Grace to you and peace from him who is, and who was, and who is to come; and from the seven Spirits which are before his throne;

ASV: John to the seven churches that are in Asia: Grace to you and peace, from him who is and who was and who is to come; and from the seven Spirits that are before his throne;

KJV Reverse Interlinear

John  to the seven  churches  which  are in  Asia:  Grace  [be] unto you,  and  peace,  from  him which  is  {5625;3801"0>, and  which  was  {5625;3801"0>, and  which  is to come  {5625;3801>; and  from  the seven  Spirits  which  are  before  his  throne; 

What does Revelation 1:4 Mean?

Verse Meaning

John sent this letter (the whole book) to the seven churches mentioned in chapters2,3 , which were in the Roman province of Asia. The Apostle Paul also wrote letters to churches in seven places: Rome, Corinth, Galatia, Ephesus, Philippi, Colossae, and Thessalonica. The province of Asia lay in the geographic region of Asia Minor (modern western Turkey).
Since this book deals mainly with future events, John described the divine Author as God (the Father) who Isaiah , was, and is to come. This title occurs nowhere else in the Bible except in Revelation ( Revelation 1:8; Revelation 4:8; cf. Revelation 11:17; Revelation 16:5; Exodus 3:14-15). This description stresses the continuity of God"s sovereign dealings with humankind.
The phrase "seven Spirits" may refer to seven principal angelic messengers (cf. Revelation 1:20; Revelation 8:2; Revelation 8:6; Revelation 15:1; 1 Kings 22:19-21; Hebrews 1:14). [1] The apocryphal book of1Enoch ( Revelation 20:2-8) named seven angels who supposedly stand before God: Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel. Another possible view is that the phrase refers to the Holy Spirit in His fullness (cf. Isaiah 11:2-3; Zechariah 4:2-7). [2] If Song of Solomon , this title fills out a reference to the Trinity in this sentence (cf. Revelation 3:1, Revelation 4:5; and Revelation 5:6).

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 1:4

To the seven churches which are in Asia [ταις επτα εκκλησιαις ταις εν τηι Ασιαι]
Dative case as in a letter (Galatians 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts 20:5.) and at Colossal and Hierapolis (Colossians 1:1; Colossians 2:1; Colossians 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Revelation 1:4, Revelation 1:12, Revelation 1:16; Revelation 4:5; Revelation 5:1, Revelation 5:6; Revelation 8:2; Revelation 10:3; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 14:6.). [source]
From him which is [απο ο ων]
This use of the articular nominative participle of ειμι — eimi after απο — apo instead of the ablative is not due to ignorance or a mere slip Here again there is a deliberate change from the articular participle to the relative use of ο — ho (used in place of ος — hos to preserve identity of form in the three instances like Ionic relative and since no aorist participle of ειμι — eimi existed). The oracle in Pausanias X. 12 has it: ευς ην ευς εστι ευς εσσεται — Zeus ēnο ερχομενος — Zeus estiο εσομενος — Zeus essetai (Zeus was, Zeus is, Zeus will be).Which is to come “The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων — ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των — ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α — apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
And which was [και ο ην]
Here again there is a deliberate change from the articular participle to the relative use of ο — ho (used in place of ος — hos to preserve identity of form in the three instances like Ionic relative and since no aorist participle of ειμι — eimi existed). The oracle in Pausanias X. 12 has it: ευς ην ευς εστι ευς εσσεται — Zeus ēnο ερχομενος — Zeus estiο εσομενος — Zeus essetai (Zeus was, Zeus is, Zeus will be). [source]
Which is to come [ο ερχομενος]
“The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων — ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των — ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α — apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
From the seven spirits [α]
A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4). [source]
Which are [ενωπιον του τρονου αυτου]
As in Revelation 4:5. [source]
Before his throne [enōpion tou thronou autou)]
As in Revelation 4:5. [source]
Seven Churches []
Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare Revelation 2:7. Seven being the number of the covenant, we have in these seven a representation of the Church universal. [source]
John []
Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized. [source]
Seven []
Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Leviticus 4:6, Leviticus 4:17; Leviticus 8:11, Leviticus 8:33; Numbers 19:12). “Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deuteronomy 28:7; 1 Samuel 2:5); of punishment to those who are froward in the covenant (Leviticus 26:21, Leviticus 26:24, Leviticus 26:28; Deuteronomy 28:25), or to those who injure the people in it (Genesis 4:15, Genesis 4:24; Exodus 7:25; Psalm 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.” Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth (partly quoted and partly condensed from Trench's “Epistles to the Seven Churches”). -DIVIDER-
-DIVIDER-
Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Romans href="/desk/?q=ro+12:6-8&sr=1">Romans 12:6-8), seven characteristics of wisdom (James 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number. -DIVIDER-
-DIVIDER-
So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents. -DIVIDER-
-DIVIDER-
Again the use of the number three is, as Professor Milligan remarks, “so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration.” There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or “thrice holy,” is sung to God the Almighty, to whom are ascribed three attributes of glory. [source]

From Him which is, and which was, and which is to come [ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER-
-DIVIDER-
The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER-
The Spirit is designated by [source]

The seven Spirits [τῶν ἑπτὰ πνευμάτων]
Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Corinthians 13:13. The reference is not to the seven principal angels (Revelation 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Revelation 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Revelation 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zechariah 3:9; Zechariah 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zechariah 4:2). Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Corinthians 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”-DIVIDER-
[source]

In Asia []
See on Acts 2:9. [source]
Grace - peace []
For grace ( χάρις ), see on Luke 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals. [source]

Reverse Greek Commentary Search for Revelation 1:4

John 1:17 Grace and truth came [ἐγένετο]
Came into being as the development of the divine plan inaugurated in the law, and unfolding the significance of the gift of the law. They came into being not absolutely, but in relation to mankind. Compare 1 Corinthians 1:30, where it is said of Christ, He was made (properly, became, εγενήθη ) unto us wisdom and righteousness, etc. Note the article with grace and truth; the grace and the truth; that which in the full sense is grace and truth. Grace occurs nowhere else in John, except in salutations (2 John 1:3; Revelation 1:4; Revelation 22:21). [source]
2 John 1:3 Grace be with you, mercy and peace [ἔσται μεθ ἡμῶν χάρις ἔλεος εἰρήνη]
The verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2Peter and Jude, πληθυνθείη bemultiplied, is used. Grace ( χάρις ) is of rare occurrence in John's writings (John 1:14, John 1:16, John 1:17; Revelation 1:4; Revelation 22:21); and the kindred χαρίζομαι tofavor, be kind, forgive, and χάρισμα giftare not found at all. See on Luke 1:30. Mercy ( ἔλεος ), only here in John. See on Luke 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser “wretched,” cor “the heart”) carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: “In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy ), that He gave His only-begotten Son (herein the grace ), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal … . From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy” (“Synonyms of the New Testament”). [source]
Revelation 4:5 Seven Spirits of God []
See on Revelation 1:4. [source]
Revelation 3:1 The seven Spirits of God []
See on Revelation 1:4. [source]
Revelation 1:8 Which is, etc. []
See on Revelation 1:4. “God, as the old tradition declares, holding in His hand the beginning, middle, and end of all that is” (Plato, “Laws,” 715). [source]
Revelation 1:5 The faithful witness [ὁ μάρτυς ὁ πιστὸς]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
Revelation 1:11 Seven churches []
See on Revelation 1:4. [source]
Revelation 1:8 The Lord God [Κυριος ο τεος]
“The Lord the God.” Common phrase in Ezekiel (Ezekiel 6:3, Ezekiel 6:11; Ezekiel 7:2, etc.) and in this book (Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 19:6; Revelation 21:22). See Revelation 1:4; Revelation 4:8 for the triple use of ο — ho etc. to express the eternity of God.The Almighty (ο παντοκρατωρ — ho pantokratōr). Late compound (πας — pās and κρατεω — krateō), in Cretan inscription and a legal papyrus, common in lxx and Christian papyri, in N.T. only in 2 Corinthians 6:18 and Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:15; Revelation 21:22. [source]
Revelation 1:11 Send [πεμπσον]
First aorist active imperative of πεμπω — pempō Part of the commission from Christ. The names of the seven churches of Revelation 1:4 are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church. [source]
Revelation 1:20 Are seven churches [επτα εκκλησιαι εισιν]
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]
Revelation 11:17 O Lord God [Κυριε ο τεος]
Vocative form κυριε — kurie and nominative form ο τεος — ho theos (vocative in use). See Revelation 1:8; Revelation 4:8 for this combination with ο παντοκρατωρ — ho pantokratōr (the Almighty). For ο ων και ο ην — ho ōn kai ho ēn (which art and which wast) see Revelation 1:4, Revelation 1:8; Revelation 4:8; Revelation 16:5. [source]
Revelation 1:4 To the seven churches which are in Asia [ταις επτα εκκλησιαις ταις εν τηι Ασιαι]
Dative case as in a letter (Galatians 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts 20:5.) and at Colossal and Hierapolis (Colossians 1:1; Colossians 2:1; Colossians 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Revelation 1:4, Revelation 1:12, Revelation 1:16; Revelation 4:5; Revelation 5:1, Revelation 5:6; Revelation 8:2; Revelation 10:3; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 14:6.). [source]
Revelation 1:20 Which [ους]
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]
Revelation 1:20 And the seven golden candlesticks [και τας επτα λυχνιας τας χρυσας]
“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]
Revelation 16:5 Which art and which wast [ο ων και ο ην]
See this peculiar idiom for God‘s eternity with ο — ho as relative before ην — ēn in Revelation 1:4, Revelation 1:8; Revelation 4:8, but without ο ερχομενος — ho erchomenos (the coming on, the one who is to be) there for the future as in Revelation 11:17.Thou Holy One (ο οσιος — ho hosios). Nominative form, but vocative case, as often. Note both δικαιος — dikaios and οσιος — hosios applied to God as in Revelation 3:1; Revelation 15:3.Because thou didst thus judge Reason for calling God δικαιος — dikaios and οσιος — hosios The punishment on the waters is deserved. First aorist active indicative of κρινω — krinō to judge. [source]
Revelation 17:8 Was and is not [ην και ουκ εστιν]
Imperfect and present of ειμι — eimi an apparent antithesis to ο ην και ο ων — ho ēn kai ho ōn of Revelation 1:4. This is a picture of the beast of Revelation 13:1. which the woman is riding, but no longer just the empire, but one of the emperors who died (ουκ εστιν — ouk estin is not). [source]
Revelation 17:8 When they behold [βλεποντων]
Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 17:8 He was, and is not, and shall come [ην και ουκ εστιν και παρεσται]
Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 1:20 The angels of the seven churches [αγγελοι των επτα εκκλησιων]
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]
Revelation 17:8 And is about to come up out of the abyss [και μελλει αναβαινειν εκ της αβυσσου]
That is, he is going to come to life again.And to go into perdition (και εις απωλειαν υπαγει — kai eis apōleian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν — hupagein Most interpreters see here an allusion to the “Nero redivivus ” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.Shall wonder First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 17:8 Shall wonder [ταυμαστησονται]
First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 22:8 And 1 John [Καγω Ιωαννης]
Here John the Seer is the speaker. He had already given his name (Revelation 1:1, Revelation 1:4, Revelation 1:9). Here he claims to be the “one who hears and sees these things” (ο ακουων και βλεπων ταυτα — ho akouōn kai blepōn tauta). [source]
Revelation 22:16 Have sent [επεμπσα]
First aorist active indicative of πεμπω — pempō used here in the same sense as αποστειλας — aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις — epi tais ekklēsiais). For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 22:16 For the churches [επι ταις εκκλησιαις]
For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now. [source]
Revelation 3:1 That hath the seven Spirits of God [ο εχων τα επτα πνευματα του τεου]
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]
Revelation 4:8 Which was and which is and which is to come [ho ēn kai ho ōn kai ho erchomenos)]
Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Revelation 4:8 Holy, holy, holy [αγιοσ αγιοσ αγιος]
“The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος — trisagion (triple repetition of εστιν — hagios).Is the Lord God (ο παντοκρατωρ — Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος — estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Revelation 4:2 Was set [εκειτο]
Imperfect middle of κειμαι — keimai old verb, used as passive of τιτημι — tithēmi As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1.; Ezekiel 1:26-28; Daniel 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος — kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον — Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.Upon the throne (Επι — epi ton thronon). επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
Revelation 4:8 Having [εχων]
Masculine participle again as in Revelation 4:7, though ζωον — zōon neuter.Six wings (ανα πτερυγας εχ — ana pterugas hex). Distributive use of ανα — ana “six wings apiece” as in Luke 10:1 (ανα δυο — ana duo by twos). Like Isaiah 6:2, not like Ezekiel 1:6, where only four wings are given apiece.Are full of Plural verb, though ζωα — zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν — kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω — anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος — trisagion (triple repetition of εστιν — hagios).Is the Lord God (ο παντοκρατωρ — Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος — estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Revelation 4:8 Are full of [γεμουσιν]
Plural verb, though ζωα — zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν — kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω — anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος — trisagion (triple repetition of εστιν — hagios).Is the Lord God (ο παντοκρατωρ — Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος — estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Revelation 4:8 Rest [αναπαυσιν]
See also Revelation 14:11. Old word (from αναπαυω — anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος — trisagion (triple repetition of εστιν — hagios).Is the Lord God (ο παντοκρατωρ — Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος — estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Revelation 4:8 The Almighty [ho pantokratōr)]
See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Revelation 5:6 Seven eyes [οπταλμους επτα]
Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9). [source]
Revelation 5:6 In the midst [εν μεσωι]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:6 Standing [εστηκος]
Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:6 Having [εχων]
Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]

What do the individual words in Revelation 1:4 mean?

John To the seven churches - in - Asia Grace to you and peace from Him being who was is coming the seven Spirits - before the throne of Him
Ἰωάννης Ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ ὢν ἦν ἐρχόμενος τῶν ἑπτὰ Πνευμάτων ἐνώπιον τοῦ θρόνου αὐτοῦ

Ἰωάννης  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
Ταῖς  To  the 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἑπτὰ  seven 
Parse: Adjective, Dative Feminine Plural
Root: ἑπτά  
Sense: seven.
ἐκκλησίαις  churches 
Parse: Noun, Dative Feminine Plural
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
ταῖς  - 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
τῇ  - 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
Ἀσίᾳ  Asia 
Parse: Noun, Dative Feminine Singular
Root: Ἀσία  
Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today.
Χάρις  Grace 
Parse: Noun, Nominative Feminine Singular
Root: χάρις  
Sense: grace.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
εἰρήνη  peace 
Parse: Noun, Nominative Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.
ὢν  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐρχόμενος  is  coming 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ἔρχομαι  
Sense: to come.
ἑπτὰ  seven 
Parse: Adjective, Genitive Neuter Plural
Root: ἑπτά  
Sense: seven.
Πνευμάτων  Spirits 
Parse: Noun, Genitive Neuter Plural
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
  - 
Parse: Personal / Relative Pronoun, Nominative Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.