KJV: And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
YLT: And when I saw him, I did fall at his feet as dead, and he placed his right hand upon me, saying to me, 'Be not afraid; I am the First and the Last,
Darby: And when I saw him I fell at his feet as dead; and he laid his right hand upon me, saying, Fear not; I am the first and the last,
ASV: And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, Fear not; I am the first and the last,
εἶδον | I saw |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εἶδον Sense: to see with the eyes. |
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ἔπεσα | I fell |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: πίπτω Sense: to descend from a higher place to a lower. |
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πρὸς | at |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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πόδας | feet |
Parse: Noun, Accusative Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ὡς | as though |
Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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νεκρός | dead |
Parse: Adjective, Nominative Masculine Singular Root: νεκρός Sense: properly. |
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ἔθηκεν | He placed |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τίθημι Sense: to set, put, place. |
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δεξιὰν | right hand |
Parse: Adjective, Accusative Feminine Singular Root: δεξιός Sense: the right, the right hand. |
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ἐπ’ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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ἐμὲ | me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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λέγων | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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φοβοῦ | fear |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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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. |
Greek Commentary for Revelation 1:17
Late form for the old επεσον epeson (second aorist active indicative of πιπτω piptō to fall). Under the over-powering influence of the vision as in Revelation 19:10. [source]
First aorist active indicative of τιτημι tithēmi The act restored John‘s confidence.Fear not (μη ποβου mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Cf. Luke 1:13 to Zacharias to give comfort. [source]
Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Compare Exodus 23:20; Ezekiel 1:28; Daniel 8:17sqq.; Daniel 10:7sqq.; Luke 5:8; Revelation 19:10. The condition of the seer, in the Spirit, does not supersede existence in the body. Compare Acts 9:3-5. [source]
This epithet is three times ascribed to Jehovah by Isaiah (Isaiah 41:4; Isaiah 44:6; Isaiah 48:12); three times in this book (here, Revelation 2:8; Revelation 22:13). Richard of St. Victor comments thus: “I am the first and the last. First through creation, last through retribution. First, because before me a God was not formed; last, because after me there shall not be another. First, because all things are from me; last, because all things are to me; from me the beginning, to me the end. First, because I am the cause of origin; last, because I am the judge and the end” (cited by Trench). [source]
Reverse Greek Commentary Search for Revelation 1:17
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης zōēs to ζων zōn (present active participle of ζαω zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον aiōnion with ζωην zōēn in John 6:47. I shall give Emphasis on εγω egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ sarx the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ‘s idea of self-sacrifice. For the life of the world Over, in behalf of, υπερ huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
Second aorist active indicative of εχερχομαι exerchomai perhaps an allusion to the crisis when they left the churches (1 John 2:19, same form).Even they that confess not (οι μη ομολογουντες hoi mē homologountes). “The ones not confessing” (μη mē regular negative with the participle). The articular participle describes the deceivers (πλανοι planoi).That Jesus Christ cometh in the flesh “Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
“Jesus Christ coming in the flesh.” Present middle participle of ερχομαι erchomai treating the Incarnation as a continuing fact which the Docetic Gnostics flatly denied. In 1 John 4:2 we have εληλυτοτα elēluthota (perfect active participle) in this same construction with ομολογεω homologeō because there the reference is to the definite historical fact of the Incarnation. There is no allusion here to the second coming of Christ.This (ουτος houtos). See 1 John 2:18, 1 John 2:22; 1 John 5:6, 1 John 5:20.The deceiver and the antichrist Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
Article with each word, as in Revelation 1:17, to bring out sharply each separate phrase, though one individual is referred to. The one par excellence in popular expectation (1 John 2:22), though many in reality (1 John 2:18; 3 John 1:7). [source]
The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Revelation 21:6 with the added explanation η αρχη και το τελος hē archē kai to telos (the Beginning and the End) and of Christ in Revelation 22:13 with the still further explanation ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the First and the Last). This last phrase appears also in Revelation 1:17; Revelation 2:8 without το Αλπα και το Ο to Alpha kai to O The change of speaker here is unannounced, as in Revelation 16:15; Revelation 18:20. Only here and Revelation 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. [source]
Repeating the language of Revelation 1:17.Which was dead (ος εγενετο νεκρος hos egeneto nekros). Rather, “who became dead” (second aorist middle indicative of γινομαι ginomai) as in Revelation 1:18.And lived again First aorist (ingressive, came to life) active of ζαω zaō Emphasis on the resurrection of Christ. [source]
As in Revelation 1:17. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil “is about to cast” (μελλει βαλλειν mellei ballein), “is going to cast.” [source]
Applied to God in Revelation 1:8; Revelation 21:6, and here alone to Christ, crowning proof in this book of Christ‘s deity. So in Revelation 21:6 God is termed, as Christ is here, η αρχη και το τελος hē archē kai to telos (the beginning and the end), while ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the first and the last) is applied only to Christ (Revelation 1:17; Matt 25:31-46). Solemn assurance is thus given that Christ is qualified to be the Judge of Revelation 22:12 (cf. Revelation 2:8). In Hebrews 12:2 Jesus is the αρχηγος και τελειωτης της πιστεως archēgos kai teleiōtēs tēs pisteōs (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption. [source]
The phrase occurs in the O.T. prophets (Joel 2:11, Joel 2:31; Zephaniah 1:14. Cf. Judges 1:6) and is here combined with “of their wrath” (της οργης αυτων tēs orgēs autōn) as in Zephaniah 1:15, Zephaniah 1:18; Zephaniah 2:3; Romans 2:5. “Their” (αυτων autōn) means the wrath of God and of the Lamb put here on an equality as in Revelation 1:17., Revelation 22:3, Revelation 22:13; 1 Thessalonians 3:11; 2 Thessalonians 2:16. Beckwith holds that this language about the great day having come “is the mistaken cry of men in terror caused by the portents which are bursting upon them.” There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. [source]