KJV: That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ:
YLT: that thou keep the command unspotted, unblameable, till the manifestation of our Lord Jesus Christ,
Darby: that thou keep the commandment spotless, irreproachable, until the appearing of our Lord Jesus Christ;
ASV: that thou keep the commandment, without spot, without reproach, until the appearing of our Lord Jesus Christ:
| τηρῆσαί | to keep |
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Parse: Verb, Aorist Infinitive Active Root: τηρέω Sense: to attend to carefully, take care of. |
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| ἐντολὴν | commandment |
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Parse: Noun, Accusative Feminine Singular Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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| ἄσπιλον | without stain |
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Parse: Adjective, Accusative Feminine Singular Root: ἄσπιλος Sense: spotless. |
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| ἀνεπίλημπτον | above reproach |
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Parse: Adjective, Accusative Feminine Singular Root: ἀνεπίλημπτος Sense: not apprehended, that cannot be laid hold of. |
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| μέχρι | until |
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Parse: Preposition Root: μέχρι Sense: as far as, until. |
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| ἐπιφανείας | appearing |
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Parse: Noun, Genitive Feminine Singular Root: ἐπιφάνεια Sense: an appearing, appearance. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for 1 Timothy 6:14
First aorist active infinitive of τηρεω tēreō with accusative of general reference (σε se) in indirect command after παραγγελλω paraggellō [source]
Late adjective In inscription and papyri. Without reproach (ανεπιλημπτον anepilēmpton). See note on 1 Timothy 3:2; 1 Timothy 5:7. Until the appearing “Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια epiphaneia and παρουσια parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8. [source]
See note on 1 Timothy 3:2; 1 Timothy 5:7. [source]
“Until the epiphany” (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In 2 Thessalonians 2:8 we have both επιπανεια epiphaneia and παρουσια parousia See note on Titus 2:13; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8. [source]
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία thecommandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν tokeep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3. [source]
Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14. [source]
See on 2 Thessalonians 2:8. In the Books of Maccabees it is used to describe appearances and interventions of God for the aid of his people. See 3:24; 14:15; 15:27; 3 Maccabees 5:8,51. In 2Timothy href="/desk/?q=2ti+4:18&sr=1">2 Timothy 4:18, and Titus 2:13, it denotes, as here, the second coming of Christ. In 2 Timothy 1:10, his historical manifestation, for which also the verb ἐπιφαίνειν is used, Titus 2:11; Titus 3:4. for the Lord is second advent Paul commonly uses παρουσία presenceonce the verb φανεροῦν tomake manifest (Colossians 3:4), and once ἀποκάλυψις revelation(2 Thessalonians 1:7). It is quite possible that the word ἐπιφάνεια , so characteristic of these Epistles, grew out of the Gnostic vocabulary, in which it was used of the sudden appearing of the hitherto concealed heavenly aeon, Christ. This they compared to a sudden light from heaven; and Christ, who thus appeared, though only docetically, without an actual fleshly body, was styled σωτὴρ savioralthough his oneness with the God of creation was denied. The Creator and the Redeemer were not the same, but were rather opposed. Christ was only a factor of a great cosmological process of development. As Neander observes: “The distinctive aim of the Gnostics was to apprehend the appearance of Christ and the new creation proceeding from him in their connection with the evolution of the whole universe.” [source]
Reverse Greek Commentary Search for 1 Timothy 6:14
The word for a single commandment or injunction, but used also for the whole body of the moral precepts of Christianity. See 1 Timothy 6:14; 2 Peter 2:21; 2 Peter 3:2. See also on James 2:8. This new commandment embodies the essential principle of the whole law. Compare also 1 John 3:23. Some interpreters instead of taking that ye love one another, etc., as the definition of the commandment, explain the commandment as referring to the ordinance of the Holy Communion, and render, “a new commandment (to observe this ordinance) I give unto you, in order that ye love one another.” It is, however, more than improbable, and contrary to usage, that the Holy Supper should be spoken of as ἐντολὴ acommandment. [source]
The use of πριν prin with the infinitive and the accusative of general reference is a regular Greek idiom. The use of the adjectives with the article is also good Greek, though the article is not here repeated as in Acts 1:25. The Day of the Lord is a definite conception without the article. Notable (επιπανη epiphanē) is the same root as epiphany (επιπανεια epiphaneia) used of the Second Coming of Christ (2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13). It translates here the Hebrew word for “terrible.” In the Epistles the Day of the Lord is applied (Knowling) to the Coming of Christ for judgment (1 Thessalonians 5:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:10). [source]
Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14. [source]
See on Matthew 24:8, and see on ἐπιφάνεια appearing 1 Timothy 6:14and see on 2 Thessalonians 2:8. [source]
See on 1 Timothy 6:14. Rev., correctly, manifestation. See lxx, Esther 5:1; Amos 5:22; 3 Maccabees 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54,2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1Timothy href="/desk/?q=1ti+6:14&sr=1">1 Timothy 6:14; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8; Titus 2:13. In 2 Timothy 1:10, of Christ's historical manifestation. So ἐπιφαίνω , Titus 2:11; Titus 3:4. Only here in Paul. [source]
Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9. [source]
For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.oSome have interpreted appearing as Christ's first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philemon 3:20; Hebrews 9:28. [source]
The phrase N.T.oFor τηρεῖν tokeep, see on 1 Timothy 5:22; see on 1 Timothy 6:14. [source]
Rend. “and by his appearing,” ἐπιφάνειαν thus depending on διαμαρτύρομαι , and the accusative being the ordinary accusative of conjuration, with which by must be supplied. The A.V. follows the reading κατὰ atFor ἐπιφάνεια appearingsee on 1 Timothy 6:14; see on 2 Thessalonians 2:8. For, βασιλεία kingdomsee on Luke 6:20. [source]
See on 2 Thessalonians 2:8; see on 1 Timothy 6:14. [source]
“The one going or about to judge” (regular idiom with μελλω mellō). The quick and the dead “Living and dead.” See 1 Thessalonians 4:16. And by his appearing (και την επιπανειαν kai tēn epiphaneian). Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι diamarturomai as is βασιλειαν basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι diamarturomai as is βασιλειαν basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
See on 1 Timothy 6:14. Comp. Colossians 2:22. Prescriptions concerning abstinence from meats, marriage, etc. The men are probably those of the circumcision, Titus 1:10. What they teach theoretically, by means of the myths, they bring to bear practically, by means of their precepts. [source]
Only in Pastorals, Luke, and Acts. In the active voice, to bring to light, show. See on ἐπιφάνεια appearing 1 Timothy 6:14. [source]
The word επιπανεια epiphaneia (used by the Greeks of the appearance of the gods, from επιπανησ επιπαινω epiphanēsεπεπανη epiphainō) occurs in 2 Timothy 1:10 of the Incarnation of Christ, the first Epiphany (like the verb επιπανεια epephanē Titus 2:11), but here of the second Epiphany of Christ or the second coming as in 1 Timothy 6:14; 2 Timothy 4:1, 2 Timothy 4:8. In 2 Thessalonians 2:8 both παρουσια epiphaneia and του μεγαλου τεου και σωτηρος Ιησου Χριστου parousia (the usual word) occur together of the second coming. Of our great God and Saviour Jesus Christ (τεου tou megalou theou kai sōtēros Iēsou Christou). This is the necessary meaning of the one article with σωτηρος theou and Χριστου Ιησου sōtēros just as in 2 Peter 1:1, 2 Peter 1:11. See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iēsou f0). [source]
Καὶ andso; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction ( ἐντολή ). See on 1 Timothy 6:14. [source]
Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense. [source]
Out of. So in Acts 12:25 with υποστρεπω hupostrephō With ablative case. See Romans 7:12 for αγια hagia applied to η εντολη hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι paradidōmi f0). [source]
Associative instrumental case of μυτος muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω sophizō old word (from σοπος sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν egnōrisamen humin). First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
Perfect active infinitive of επιγινωσκω epiginōskō (cf. επιγνωσει epignōsei 2 Peter 2:20) to know fully.The way of righteousness (την οδον της δικαιοσυνης tēn hodon tēs dikaiosunēs). For the phrase see Matthew 21:33, also the way of truth (2 Peter 2:2), the straight way (2 Peter 2:15).After knowing it Second aorist active participle of επιγινωσκω epiginōskō (just used) in the dative plural agreeing with αυτοις autois (for them).To turn back (υποστρεπσαι hupostrepsai). First aorist active infinitive of υποστρεπω hupostrephō old and common verb, to turn back, to return.From Out of. So in Acts 12:25 with υποστρεπω hupostrephō With ablative case. See Romans 7:12 for αγια hagia applied to η εντολη hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι paradidōmi f0). [source]
Second aorist active participle of επιγινωσκω epiginōskō (just used) in the dative plural agreeing with αυτοις autois (for them).To turn back (υποστρεπσαι hupostrepsai). First aorist active infinitive of υποστρεπω hupostrephō old and common verb, to turn back, to return.From Out of. So in Acts 12:25 with υποστρεπω hupostrephō With ablative case. See Romans 7:12 for αγια hagia applied to η εντολη hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι paradidōmi f0). [source]
A phrase peculiar to John and occurring elsewhere only Matthew 19:17; 1 Timothy 6:14. In 1 Corinthians 7:19, we find τήρησις ἐντολῶν thekeeping of the commandments. On τηρέω tokeep, see on 1 Peter 1:5. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]