The Meaning of Revelation 1:11 Explained

Revelation 1:11

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.

KJV Reverse Interlinear

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. 

What does Revelation 1:11 Mean?

Verse Meaning

This is the first of twelve times that John wrote that he received instruction to write what he saw (cf. Revelation 1:19; Revelation 2:1; Revelation 2:8; Revelation 2:12; Revelation 2:18; Revelation 3:1; Revelation 3:7; Revelation 3:14; Revelation 14:13; Revelation 19:9; Revelation 21:5). The "book" in view was a roll of papyrus made from a plant that grew in Egypt. Normally papyrus scrolls were about15 feet long. [1]
The cities where these churches met formed a wedge on the map pointing northwest. A messenger carrying John"s revelation would have traveled north from Ephesus to Smyrna and on to Pergamum. He would then have turned southeast to reach Thyatira, Sardis, Philadelphia, and Laodicea. The whole Book of Revelation was to go to these churches, not just the special letter to each one contained in chapters2,3.
Why did God select these churches in these particular towns? Obviously He did not do so because of their superior spirituality. Their popularity was not the criterion either since we read about only Ephesus and Laodicea elsewhere in Scripture. John knew of conditions in each of these churches, and God led him to communicate individual messages to them. Probably they were representative congregations from which this book could circulate easily. [2]

Context Summary

Rev 1:9-20 - From The Living Lord To The Churches
The tribulation and patience of Jesus are essential conditions of His Kingdom. We cannot exert the divine energies of the latter, unless we are willing to take our share of the former. There should be no Lord's Day without our definite claim to be in the Spirit; and if we are in the Spirit, every day is a day of the Lord. The seven churches are distinct in their several characteristics, but one in their blended light.
Here is variety, but unity. Jesus was in the midst on the Cross; He is in the midst where two or three are gathered; He is the Lamb "in the midst of the throne" but He is, also in the midst of the collective life of the Church in her earthly ministry and warfare.
The manifestation of His glory may overwhelm our mortality, but the touch of His pierced hand encourages the soul. His favorite assurance is, Fear not. Here is life in its threefold aspect! In its original source, first and last. In its triumph over death-I became dead. In its eternal reign-I am alive for evermore. The things which John had seen are probably comprehended in this chapter; "the things which are" in Revelation 2:1-29; Revelation 3:1-22; and the things which are to come to pass in the remainder of this book. [source]

Chapter Summary: Rev 1

1  The preface
4  John's salutation to the seven churches of Asia
7  The coming of Christ
8  His glorious power and majesty

Greek Commentary for Revelation 1:11

Write in a book [γραπσον εις βιβλιον]
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]
Send [πεμπσον]
First aorist active imperative of πεμπω — pempō Part of the commission from Christ. The names of the seven churches of Revelation 1:4 are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church. [source]
I am Alpha and Omega, the first and the last []
Omit. [source]
Thou seest [βλέπεις]
See on John 1:29. [source]
Write [γράψον]
The aorist imperative, denoting instantaneous action. Write at once, promptly. [source]
In a book [εἰς βιβλίον]
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]
Seven churches []
See on Revelation 1:4. [source]
Which are in Asia []
Omit. [source]
Ephesus, etc. []
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

Acts 19:10 So that all they which dwelt in Asia heard [ωστε παντας τους κατοικουντας την Ασιαν ακουσαι]
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]
Hebrews 13:1 Let brotherly love continue [φιλαδελφία μενέτω]
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]
Revelation 10:4 To write []
According to the injunction in Revelation 1:11. [source]
Revelation 1:19 Write []
See on Revelation 1:11. Add therefore. [source]
Revelation 1:19 Therefore [ουν]
In view of Christ‘s words about himself in Revelation 1:18 and the command in Revelation 1:11. [source]
Revelation 1:20 Which [ους]
Masculine accusative retained without attraction to case of αστερων — asterōn (genitive, ων — hōn).In my right hand (επι της δεχιας μου — epi tēs dexias mou). Or “upon,” but εν τηι — en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 1:20 Are seven churches [επτα εκκλησιαι εισιν]
These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 10:4 I was about to write [ημελλον γραπειν]
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]
Revelation 14:13 Write [Γραπσον]
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]
Revelation 19:9 Write [Γραπσον]
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]
Revelation 1:20 And the seven golden candlesticks [και τας επτα λυχνιας τας χρυσας]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 1:20 The angels of the seven churches [αγγελοι των επτα εκκλησιων]
Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor. [source]

What do the individual words in Revelation 1:11 mean?

saying I am the Alpha and Omega the First Last and What you see write in a book send to the seven churches to Ephesus Smyrna Pergamum Thyatira Sardis Philadelphia Laodicea
λεγούσης {Ἐγώ ἐιμι τὸ Α καὶ Ω πρῶτος ἔσχατος καὶ} βλέπεις γράψον εἰς βιβλίον πέμψον ταῖς ἑπτὰ ἐκκλησίαις εἰς Ἔφεσον Σμύρναν Πέργαμον Θυάτειρα Σάρδεις Φιλαδέλφειαν Λαοδίκειαν

λεγούσης  saying 
Parse: Verb, Present Participle Active, Genitive Feminine Singular
Root: λέγω 
Sense: to say, to speak.
Α  Alpha 
Parse: Noun, Nominative Neuter Singular
Root: α 
Sense: first letter of Greek alphabet.
Ω  Omega 
Parse: Noun, Nominative Neuter Singular
Root: Ὦ1  
Sense: the last letter in the Greek alphabet.
πρῶτος  First 
Parse: Adjective, Nominative Masculine Singular
Root: πρῶτος  
Sense: first in time or place.
ἔσχατος  Last 
Parse: Adjective, Nominative Masculine Singular
Root: ἔσχατος  
Sense: extreme.
βλέπεις  you  see 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: βλέπω  
Sense: to see, discern, of the bodily eye.
γράψον  write 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
βιβλίον  a  book 
Parse: Noun, Accusative Neuter Singular
Root: βιβλίον  
Sense: a small book, a scroll, a written document.
πέμψον  send 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: πέμπω  
Sense: to send.
ταῖς  to  the 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἑπτὰ  seven 
Parse: Adjective, Dative Feminine Plural
Root: ἑπτά  
Sense: seven.
ἐκκλησίαις  churches 
Parse: Noun, Dative Feminine Plural
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
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.
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.
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.
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.
Σάρδεις  Sardis 
Parse: Noun, Accusative Feminine Plural
Root: Σάρδεις  
Sense: a luxurious city in Asia Minor, the capital of Lydia.
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.
Λαοδίκειαν  Laodicea 
Parse: Noun, Accusative Feminine Singular
Root: Λαοδίκεια  
Sense: a city of Phrygia, situated on the river Lycus not far from Colosse.