John explained that Jesus was speaking of His death by crucifixion so his readers would not think only of His exaltation to heaven. [source][source][source]
Context Summary
John 12:30-41 - Belief May Become Impossible
The question of the Greeks led our Lord's thoughts to His death. He saw, too, the baptism of suffering through which His followers must pass. From all this that troubled Him, He fled to the Father, asking only that all should converge to His glory. That request was immediately answered in the affirmative. Thus He was led to give this amazing interpretation of the events which were taking place, as viewed from the standpoint of heaven. The age, not He, was being judged. It was standing before Him for its verdict, not He before it. Caiaphas, Pilate, and the rulers of the age were passing before His judgment seat and being judged as worthless. The prince of the age, Satan, not Christ, was being cast out, though the sentence might take long before fully realized. Little as they recognized it, the day of the Cross was the crisis of the history of earth and hell, of men and demons. Then was settled the question of supremacy between darkness and light, between hate and love, between death and life. Lifted up recalls John 3:14. The Cross is the divine magnet, and our attitude with regard to it shows what we are. Learn from John 12:35-36 the order of transfiguration into the sonship of light: believe in the light, walk in the light, and you will become sons of light. [source]
Chapter Summary: John 12
1Jesus excuses Mary anointing his feet 9The people flock to see Lazarus 10The chief priests consult to kill him 12Jesus rides into Jerusalem 20Greeks desire to see Jesus 23He foretells his death 37The people are generally blinded; 42yet many chief rulers believe, but do not confess him; 44therefore Jesus calls earnestly for confession of faith
Greek Commentary for John 12:33
Signifying [σημαινων] Present active participle of σεμαινω semainō old verb to give a sign (σημειον sēmeion) as in Acts 25:27, and the whole phrase repeated in John 18:32 and nearly so in John 21:19. The indirect question here and in John 18:32 has the imperfect εμελλεν emellen with present infinitive rather than the usual present μελλει mellei retained while in John 21:19 the future indicative δοχασει doxasei occurs according to rule. The point in ποιωι poiōi (qualitative relative in the instrumental case with τανατωι thanatōi) is the Cross (lifted up) as the kind of death before Christ. [source]
Reverse Greek Commentary Search for John 12:33
John 4:47At the point of death [ἤμελλεν ἀποθνήσκειν] Literally, was about to die. Compare Mark's uncouth phrase, ἐσχάτως ἔχει , lieth at the point of death, Mark 5:23, on which see note. Compare also John 12:33. [source]
John 2:21He [ἐκεῖνος] See on John 1:18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see John 7:39; John 12:33; John 21:19. [source]
John 4:47When he heard [ακουσας] First aorist active participle of ακουω akouō The news spread rapidly about Jesus. Was come Present active indicative of ηκω hēkō one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. Went and besought Ingressive aorist indicative (went off at once) and imperfect active That he would come down For he was at the point of death Reason The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32). [source]
Revelation 1:1Signified [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. [source]
Revelation 1:1Of Jesus Christ [Ιησου Χριστου] Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:1To shew [δειχαι] First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Revelation 1:1Sent and signified [εσημανεν αποστειλας] “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book. [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]
Revelation 1:1Must shortly come to pass [δει γενεσται εν ταχει] Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
What do the individual words in John 12:33 mean?
ThisnowHe was sayingsignifyingby whatdeathHe was aboutto die
Greek Commentary for John 12:33
Present active participle of σεμαινω semainō old verb to give a sign (σημειον sēmeion) as in Acts 25:27, and the whole phrase repeated in John 18:32 and nearly so in John 21:19. The indirect question here and in John 18:32 has the imperfect εμελλεν emellen with present infinitive rather than the usual present μελλει mellei retained while in John 21:19 the future indicative δοχασει doxasei occurs according to rule. The point in ποιωι poiōi (qualitative relative in the instrumental case with τανατωι thanatōi) is the Cross (lifted up) as the kind of death before Christ. [source]
Reverse Greek Commentary Search for John 12:33
Literally, was about to die. Compare Mark's uncouth phrase, ἐσχάτως ἔχει , lieth at the point of death, Mark 5:23, on which see note. Compare also John 12:33. [source]
See on John 1:18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see John 7:39; John 12:33; John 21:19. [source]
First aorist active participle of ακουω akouō The news spread rapidly about Jesus. Was come Present active indicative of ηκω hēkō one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. Went and besought Ingressive aorist indicative (went off at once) and imperfect active That he would come down For he was at the point of death Reason The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32). [source]
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. [source]
Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
“Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book. [source]
Imperfect active of μελλω mellō (double augment as in John 4:47; John 12:33; John 18:32) and the present (inchoative) active infinitive of γραπω graphō “I was on the point of beginning to write,” as commanded in Revelation 1:11, Revelation 1:19. [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]
Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]