KJV: Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
YLT: I am the Alpha and the Omega, the First and the Last;' and, 'What thou dost see, write in a scroll, and send to the seven assemblies that are in Asia; to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.'
Darby: saying, What thou seest write in a book, and send to the seven assemblies: to Ephesus, and to Smyrna, and to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
ASV: saying, What thou seest, write in a book and send it to the seven churches: unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
λεγούσης | saying |
Parse: Verb, Present Participle Active, Genitive Feminine Singular Root: λέγω Sense: to say, to speak. |
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Α | Alpha |
Parse: Noun, Nominative Neuter Singular Root: α Sense: first letter of Greek alphabet. |
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Ω | Omega |
Parse: Noun, Nominative Neuter Singular Root: Ὦ1 Sense: the last letter in the Greek alphabet. |
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πρῶτος | First |
Parse: Adjective, Nominative Masculine Singular Root: πρῶτος Sense: first in time or place. |
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ἔσχατος | Last |
Parse: Adjective, Nominative Masculine Singular Root: ἔσχατος Sense: extreme. |
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βλέπεις | you see |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: βλέπω Sense: to see, discern, of the bodily eye. |
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γράψον | write |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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βιβλίον | a book |
Parse: Noun, Accusative Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
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πέμψον | send |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: πέμπω Sense: to send. |
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ταῖς | to the |
Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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ἑπτὰ | seven |
Parse: Adjective, Dative Feminine Plural Root: ἑπτά Sense: seven. |
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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. |
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Ἔφεσον | Ephesus |
Parse: Noun, Accusative Feminine Singular Root: Ἔφεσος Sense: a maritime city of Asia Minor, capital of Ionia and under the Romans, of proconsular Asia, situated on the Icarian Sea between Smyrna and Miletus. |
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Σμύρναν | Smyrna |
Parse: Noun, Accusative Feminine Singular Root: Ζμύρνα Sense: an Ionian city of Asia Minor, on the Aegean Sea, 40 miles (65 km) north of Ephesus. |
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Πέργαμον | Pergamum |
Parse: Noun, Accusative Feminine Singular Root: Πέργαμος Sense: a city of Mysia Minor, in Asia Minor, the seat of the dynasties of Attalus and Eumenes, famous for its temple of Aesculapius and the invention and manufacture of parchment. |
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Θυάτειρα | Thyatira |
Parse: Noun, Accusative Neuter Plural Root: Θυάτειρα Sense: a colony of Macedonia Greeks, situated between Sardis and Pergamos on the river Lycus; its inhabitants gained their living by traffic and the art of dyeing in purple. |
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Σάρδεις | Sardis |
Parse: Noun, Accusative Feminine Plural Root: Σάρδεις Sense: a luxurious city in Asia Minor, the capital of Lydia. |
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Φιλαδέλφειαν | Philadelphia |
Parse: Noun, Accusative Feminine Singular Root: Φιλαδέλφεια Sense: a city of Lydia in Asia Minor, situated near the eastern base of of Mount Tmolus, founded and named by the Pergamene king, Attalus II Philadelphus. |
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Λαοδίκειαν | Laodicea |
Parse: Noun, Accusative Feminine Singular Root: Λαοδίκεια Sense: a city of Phrygia, situated on the river Lycus not far from Colosse. |
Greek Commentary for Revelation 1:11
First aorist active imperative of γραπω graphō for instantaneous action. The commission covers the whole series of visions which all grow out of this first vision of the Risen Christ. [source]
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]
Omit. [source]
See on John 1:29. [source]
The aorist imperative, denoting instantaneous action. Write at once, promptly. [source]
Lit., into. Commit in writing to a book. For book see on Matthew 19:7; see on Mark 10:4; see on Luke 4:17. The command to write is given twelve times in Revelation. [source]
See on Revelation 1:4. [source]
Omit. [source]
Five out of the seven cities here named appear in a passage in Tacitus' “Annals” (iv., 55), in which is described a contention among eleven of the cities of proconsular Asia for the privilege of erecting a statue and a temple to Tiberius. Laodicea is passed over as unequal in wealth and dignity to the task. Philadelphia and Thyatira do not appear. Pergamum is rejected as having already a temple to Augustus. Ephesus (with Miletus) has sufficient employment for its state in the ceremonies of its own deity, Diana. Thus the dispute was confined to Sardis and Smyrna; and Smyrna was preferred on the ground of its friendly offices to the Roman people. [source]
Reverse Greek Commentary Search for Revelation 1:11
Actual result with ωστε hōste and the infinitive with accusative of general reference as is common (also Acts 19:11) in the Koiné{[28928]}š (Robertson, Grammar, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of Revelation 1:11; 2; 3. Demetrius in Acts 19:26 will confirm the tremendous influence of Paul‘s ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: “For the contagion of this superstition has not only spread through cities, but also through villages and country places.” It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1 Corinthians 5:9), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1 Corinthians 16:12). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (Acts 19:22, Acts 19:29; Acts 20:4). Paul‘s message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus. [source]
Φιλαδελφία in Paul, Romans 12:10; 1 Thessalonians 4:9. As a proper name, Revelation 1:11; Revelation 3:7. It is not necessary to suppose that the admonition implies signs of estrangement among those addressed. Comp. Hebrews 3:13; Hebrews 6:10; Hebrews 10:24; Hebrews 12:12-15. [source]
According to the injunction in Revelation 1:11. [source]
See on Revelation 1:11. Add therefore. [source]
In view of Christ‘s words about himself in Revelation 1:18 and the command in Revelation 1:11. [source]
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]
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]
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]
First aorist active imperative of γραπω graphō as in Revelation 1:11. John‘s meditation is broken by this command. This new beatitude Probably “from henceforth” (απ αρτι ap' arti) goes with “those who die in the Lord,” giving comfort to those facing persecution and death. [source]
First aorist active imperative of γραπω graphō as in Revelation 1:11; Revelation 14:13. The speaker may be the angel guide of Revelation 17:1. [source]
“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]
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]