The Meaning of Revelation 1:19 Explained

Revelation 1:19

KJV: Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

YLT: 'Write the things that thou hast seen, and the things that are, and the things that are about to come after these things;

Darby: Write therefore what thou hast seen, and the things that are, and the things that are about to be after these.

ASV: Write therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter;

KJV Reverse Interlinear

Write  the things which  thou hast seen,  and  the things which  are,  and  the things which  shall  be  hereafter; 

What does Revelation 1:19 Mean?

Study Notes

hereafter
things that are to be after these, i.e. after the churches.

Verse Meaning

Jesus Christ repeated His instruction to John to write down the things God was revealing to him ( Revelation 1:11). The repetition of "write" from Revelation 1:11 indicates that the "therefore" is resuming the earlier command where it left off. [1] Now Jesus gave John more specific instructions.
This verse provides an inspired outline of the Book of Revelation. Some of what John was to record he had already seen, namely, the Man standing among the seven golden lampstands with the seven stars in His hand ( Revelation 1:12-16). Some had to do with present conditions in the churches as exemplified by the seven churches (chs2-3). Some had to do with revelations about the times after conditions represented by the seven churches ended (chs4-22). [2] Beale, who described himself as an "eclectic idealist," held that all three clauses refer to the entire book. [1]

Context Summary

Revelation 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: Revelation 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 1:19

Therefore [ουν]
In view of Christ‘s words about himself in Revelation 1:18 and the command in Revelation 1:11. [source]
Which thou sawest [α ειδες]
The vision of the Glorified Christ in Revelation 1:13-18.The things which are (α εισιν — ha eisin). Plural verb (individualising the items) though α — ha is neuter plural, certainly the messages to the seven churches (1:20-3:22) in relation to the world in general, possibly also partly epexegetic or explanatory of α ειδες — ha eides things which shall come to pass hereafter (α μελλει γινεσται μετα ταυτα — ha mellei ginesthai meta tauta). Present middle infinitive with μελλει — mellei though both aorist and future are also used. Singular verb here (μελλει — mellei) blending in a single view the future. In a rough outline this part begins in Revelation 4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (Revelation 1:13-18) reappear repeatedly. [source]
The things which are [α εισιν]
Plural verb (individualising the items) though α — ha is neuter plural, certainly the messages to the seven churches (1:20-3:22) in relation to the world in general, possibly also partly epexegetic or explanatory of α ειδες — ha eides things which shall come to pass hereafter Present middle infinitive with μελλει — mellei though both aorist and future are also used. Singular verb here (μελλει — mellei) blending in a single view the future. In a rough outline this part begins in Revelation 4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (Revelation 1:13-18) reappear repeatedly. [source]
Write []
See on Revelation 1:11. Add therefore. [source]
The things which are [ἅ εἰσιν]
Some render, what they are; i.e., what they signify; but the reference of μετὰ ταῦτα afterthese, hereafter to ἅ εἰσιν whichare, seems to be decisive in favor of the former rendering, which besides is the more natural. [source]
Shall be [μέλλει γίνεσθαι]
Not the future of the verb to be, but are about ( μέλλει ) to come to pass ( γίνεσθαι ). Compare Revelation 1:1, “must come to pass.” Here the thought is not the prophetic necessity, but the sequence of events. [source]

Reverse Greek Commentary Search for Revelation 1:19

Revelation 1:2 All things that he saw [ὅσα εἶδεν]
Lit., as many things as he saw. In the Gospel John uses the word εἶδεν sawonly twice of his own eye-witness (John 1:40; John 20:8). In Revelation it is constantly used of the seeing of visions. Compare Revelation 1:19. For the verb as denoting the immediate intuition of the seer, see on John 2:24. [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 10:11 Thou must prophesy again [δει σε παλιν προπητευσαι]
Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν — palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy In the case, in regard to as in John 12:16 (with γραπω — graphō), not in the presence of (επι — epi with genitive, Mark 13:9) nor against (επι — epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
Revelation 3:3 Therefore [ουν]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας — eilēphas). Perfect active indicative of λαμβανω — lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:12 A pillar [στυλον]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη — ou mē with the second aorist active subjunctive of ερχομαι — erchomai The subject is ο νικων — ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος — stulos (pillar), remains in place.Upon him Upon ο νικων — ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ — tēs kainēs Ierousalēm). Not νεας — neas (young), but καινης — kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ — Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα — Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως — poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον — to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Revelation 3:12 The new Jerusalem [της καινης Ιερουσαλημ]
Not νεας — neas (young), but καινης — kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ — Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα — Hierosoluma (Revelation 1:19, etc.). [source]
Revelation 3:12 Upon him [επ αυτον]
Upon ο νικων — ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ — tēs kainēs Ierousalēm). Not νεας — neas (young), but καινης — kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ — Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα — Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως — poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον — to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]

What do the individual words in Revelation 1:19 mean?

Write therefore the things that you have seen and the things that are are about to take place after these
Γράψον οὖν εἶδες καὶ εἰσὶν μέλλει γενέσθαι μετὰ ταῦτα

Γράψον  Write 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
  the  things  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
εἶδες  you  have  seen 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
  the  things  that 
Parse: Personal / Relative Pronoun, Nominative Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
μέλλει  are  about 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μέλλω  
Sense: to be about.
γενέσθαι  to  take  place 
Parse: Verb, Aorist Infinitive Middle or Passive
Root: γίνομαι  
Sense: to become, i.
μετὰ  after 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ταῦτα  these 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.

What are the major concepts related to Revelation 1:19?

Loading Information...