Ephesians 3:1-13 - Gentiles Share The "unspeakable Riches"
Dispensation should be rendered, "stewardship." We are God's trustees for men. To each of us is given some special phase of truth which we must pass on to others by the force of our character or by the teaching of our lips. It was given to Paul to make known the great truth that Gentiles might enter the Church of God on equal terms with Jews. During the earlier stages of human education this secret had been withheld; but with the advent of the Son of man, the doors into the Church had been thrown open to all. Paul's insistence on this truth was the main cause of the hatred and opposition which checkered his life. Fellow-heirs, fellow-members, and fellow-partakers! This truth was not the result of logical argument, but had been communicated by direct revelation, as was so much else in Paul's teaching. See Galatians 1:11, etc.
The history of the Church-its genesis, growth, and development-is the subject of angelic study, Ephesians 3:10. In the story of redemption there are presented and illustrated aspects of the divine nature which are to be learned nowhere else, and therefore heavenly intelligences bend with eager interest over human history from the viewpoint of the Church of Christ. [source]
Chapter Summary: Ephesians 3
1The hidden mystery that the Gentiles should be saved was made known to Paul by revelation; 8and to him was that grace given, that he should preach it 13He desires them not to be discouraged over his tribulation; 14and prays that they may perceive the great love of Christ toward them
Greek Commentary for Ephesians 3:3
By revelation [κατα αποκαλυπσιν] Not essentially different from δι αποκαλυπσεως di' apokalupseōs (Galatians 1:12). This was Paul‘s qualification for preaching “the mystery” (το μυστηριον to mustērion See note on Ephesians 1:9). [source]
As I wrote afore [κατως προεγραπσα] First aorist active indicative of προγραπω prographō as in Romans 15:4, not picture forth as Galatians 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1 Corinthians 5:9 ? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. In few words (εν ολιγωι en oligōi). Not = προ ολιγου pro oligou shortly before, but as in Acts 26:28 “in brief space or time” = συντονως suntonōs (Acts 24:4), “briefly.” [source]
In few words [εν ολιγωι] Not = προ ολιγου pro oligou shortly before, but as in Acts 26:28 “in brief space or time” = συντονως suntonōs (Acts 24:4), “briefly.” [source]
Reverse Greek Commentary Search for Ephesians 3:3
Romans 16:25Mystery [] See on Romans 11:25. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in Ephesians 3:3-9; Colossians 1:26, is included, but the reference is not to be limited to this. [source]
Romans 11:25Mystery [μυστήριον] In the Septuagint only in Daniel. See Daniel 2:18,Daniel 2:19,Daniel 2:27,Daniel 2:28,Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26,Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Romans 11:25This mystery [το μυστηριον τουτο] Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1,1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον mustērion and not to sacramentum in the classical sense” (Vincent). [source]
Galatians 3:1Hath been evidently set forth [προεγράφη] The different explanations turn on the meaning assigned to προ : either formerly, or openly, publicly. Thus openly portrayed. The use of προγράφειν in this sense is more than doubtful. Previously written. In favor of this is the plain meaning in two of the three other N.T. passages where it occurs: Romans 15:4; Ephesians 3:3. Was posted up, placarded. It is the usual word to describe public notices or proclamations. The more probable sense combines the first and third interpretations. Rend. openly set forth. This suits before whose eyes, and illustrates the suggestion of the evil eye in bewitched. Who could have succeeded in bringing you under the spell of an evil eye, when directly before your own eyes stood revealed the crucified Christ? [source]
Ephesians 3:5In other generations [ετεραις γενεαις] Locative case of time. He had already claimed this revelation for himself (Ephesians 3:3). Now he claims it for all the other apostles and prophets of God. [source]
Ephesians 3:10Might be made known [γνωριστηι] First aorist passive subjunctive of γνωριζω gnōrizō with ινα hina The mystery was made known to Paul (Ephesians 3:3) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). Through the church (δια της εκκλησιας dia tēs ekklēsias). The wonderful body of Christ described in chapter Ephesians 2. The manifold wisdom of God Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος Poikilos (variegated) is more common (Matthew 4:24). [source]
Colossians 1:26The mystery [] See on Romans 11:25. The kindred word μεμύημαι Ihave been initiated (A.V., instructed ) occurs Philemon 4:12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as “fellow-initiates ( συμμύσται ), or students of the mysteries, with Paul” (Ephesians, 12). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed. Hence used very commonly with words denoting revelation or knowledge. So, “to know the mysteries,” Matthew 13:11; “revelation of the mystery,” Romans 16:25; made known, Ephesians 3:3, etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Romans 16:25,Romans 16:26. [source]
Hebrews 13:22I have written a letter unto you [ἐπέστειλα ὑμῖν] A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς lettersadded, as Nehemiah 6:19; 1Peter href="/desk/?q=1pe+5:12&sr=1">1 Peter 5:12, and ἐν ὀλίγῳ briefly Ephesians 3:3. [source]
Jude 1:4Ordained [προγεγραμμένοι] The meaning is in dispute. The word occurs four times in New Testament. In two of these instances πρό has clearly the temporal sense before (Romans 15:4; Ephesians 3:3). In Galatians 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Judges 1:14,Judges 1:15. So the American Rev. [source]
Revelation 1:1The Revelation [ἀποκάλυψις] 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]
What do the individual words in Ephesians 3:3 mean?
thatbyrevelationHe made knownto methemysteryjust asI have written beforeinbrief
Greek Commentary for Ephesians 3:3
Not essentially different from δι αποκαλυπσεως di' apokalupseōs (Galatians 1:12). This was Paul‘s qualification for preaching “the mystery” (το μυστηριον to mustērion See note on Ephesians 1:9). [source]
First aorist active indicative of προγραπω prographō as in Romans 15:4, not picture forth as Galatians 3:1. But when and where? Epistolary aorist for this Epistle? That is possible. A previous and lost Epistle as in 1 Corinthians 5:9 ? That also is abstractly possible. To the preceding discussion of the Gentiles? Possible and also probable. In few words (εν ολιγωι en oligōi). Not = προ ολιγου pro oligou shortly before, but as in Acts 26:28 “in brief space or time” = συντονως suntonōs (Acts 24:4), “briefly.” [source]
Not = προ ολιγου pro oligou shortly before, but as in Acts 26:28 “in brief space or time” = συντονως suntonōs (Acts 24:4), “briefly.” [source]
Reverse Greek Commentary Search for Ephesians 3:3
See on Romans 11:25. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in Ephesians 3:3-9; Colossians 1:26, is included, but the reference is not to be limited to this. [source]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Second aorist passive indicative of προγραπω prographō old verb, in N.T. only here, Galatians 3:1 (which see); Ephesians 3:3; Judges 1:4. [source]
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον mustērion and not to sacramentum in the classical sense” (Vincent). [source]
Late word from οπταζω optazō See Luke 1:22; note on Acts 26:19. Revelations of the Lord (apokalupseis Kuriou). Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
Unveilings (from apokaluptō as in Revelation 1:1). See note on 2 Thessalonians 1:7; 1 Corinthians 1:7; 1 Corinthians 14:26. Paul had both repeated visions of Christ (Acts 9:3; Acts 16:9; Acts 18:9; Acts 22:17; Acts 27:23.) and revelations. He claimed to speak by direct revelation (1 Corinthians 11:23; 1 Corinthians 15:3; Galatians 1:12; Ephesians 3:3, etc.). [source]
The different explanations turn on the meaning assigned to προ : either formerly, or openly, publicly. Thus openly portrayed. The use of προγράφειν in this sense is more than doubtful. Previously written. In favor of this is the plain meaning in two of the three other N.T. passages where it occurs: Romans 15:4; Ephesians 3:3. Was posted up, placarded. It is the usual word to describe public notices or proclamations. The more probable sense combines the first and third interpretations. Rend. openly set forth. This suits before whose eyes, and illustrates the suggestion of the evil eye in bewitched. Who could have succeeded in bringing you under the spell of an evil eye, when directly before your own eyes stood revealed the crucified Christ? [source]
Locative case of time. He had already claimed this revelation for himself (Ephesians 3:3). Now he claims it for all the other apostles and prophets of God. [source]
First aorist passive subjunctive of γνωριζω gnōrizō with ινα hina The mystery was made known to Paul (Ephesians 3:3) and now he wants it blazoned forth to all powers (Gnostic aeons or what not). Through the church (δια της εκκλησιας dia tēs ekklēsias). The wonderful body of Christ described in chapter Ephesians 2. The manifold wisdom of God Old and rare word, much-variegated, with many colours. Only here in N.T. Ποικιλος Poikilos (variegated) is more common (Matthew 4:24). [source]
See on Romans 11:25. The kindred word μεμύημαι Ihave been initiated (A.V., instructed ) occurs Philemon 4:12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as “fellow-initiates ( συμμύσται ), or students of the mysteries, with Paul” (Ephesians, 12). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed. Hence used very commonly with words denoting revelation or knowledge. So, “to know the mysteries,” Matthew 13:11; “revelation of the mystery,” Romans 16:25; made known, Ephesians 3:3, etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Romans 16:25, Romans 16:26. [source]
Or in the word. Λόγος of a concrete saying, Romans 9:9; Romans 13:9. We do not say this on our own authority. Comp. 1 Corinthians 7:10, 1 Corinthians 7:12, 1 Corinthians 7:25. No recorded saying of the Lord answers to this reference. It may refer to a saying transmitted orally, or to a direct revelation to Paul. Comp. Galatians 1:12; Galatians 2:2; Ephesians 3:3; 2 Corinthians 12:1, 2 Corinthians 12:9. [source]
A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς lettersadded, as Nehemiah 6:19; 1Peter href="/desk/?q=1pe+5:12&sr=1">1 Peter 5:12, and ἐν ὀλίγῳ briefly Ephesians 3:3. [source]
The meaning is in dispute. The word occurs four times in New Testament. In two of these instances πρό has clearly the temporal sense before (Romans 15:4; Ephesians 3:3). In Galatians 3:1, it is taken by some in the sense of openly, publicly (see note there). It seems better, on the whole, to take it here in the temporal sense, and to render written of beforehand, i.e., in prophecy as referred to in Judges 1:14, Judges 1:15. So the American Rev. [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]