αποκαλυψις 602 N-NSF ιησου 2424 N-GSM χριστου 5547 N-GSM ην 3739 R-ASF εδωκεν 1325 5656 V-AAI-3S αυτω 846 P-DSM ο 3588 T-NSM θεος 2316 N-NSM δειξαι 1166 5658 V-AAN τοις 3588 T-DPM δουλοις 1401 N-DPM αυτου 846 P-GSM α 3739 R-APN δει 1163 5904 V-PQI-3S γενεσθαι 1096 5635 V-2ADN εν 1722 PREP ταχει 5034 N-DSN και 2532 CONJ εσημανεν 4591 5656 V-AAI-3S αποστειλας 649 5660 V-AAP-NSM δια 1223 PREP του 3588 T-GSM αγγελου 32 N-GSM αυτου 846 P-GSM τω 3588 T-DSM δουλω 1401 N-DSM αυτου 846 P-GSM ιωαννη 2491 N-DSM
Vincent's NT Word Studies
1. The Revelation (apokaluyiv). The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke ii. 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 ii. 32 (above).
Christianity itself is the revelation of a mystery (Rom. xvi. 25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Eph. iii. 3). Paul received the Gospel which he preached by revelation (Galatians i. 12), and went up to Jerusalem by revelation (Gal. ii. 2).
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Eph. i. 17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians xiv. 6, 26). Special revelations are granted to Paul (2 Corinthians xii. 1, 7).
(c.) The second coming of the Lord (1 Pet. i. 7, 13; 2 Thessalonians i. 7; 1 Cor. i. 7) in which His glory shall be revealed (1 Peter iv. 13), His righteous judgment made known (Rom. ii. 5), and His children revealed in full majesty (Rom. viii. 19). The kindred verb ajpokaluptw is used in similar connections. Following the categories given above,
(a.) Gal. i. 16; iii. 23; Eph. iii. 5; 1 Pet. i. 12.
(b.) Matt. xi. 25, 27; xvi. 17; Luke x. 21, 22; 1 Cor. ii. 10; xiv. 30; Philip. iii. 15.
(c.) Matt. x. 26; Luke ii. 35; xii. 2; xvii. 30; Rom. i. 17, 18; viii. 18; 1 Corinthians iii. 13; 2 Thess. ii. 3, 6, 8; 1 Pet. i. 5; v. 1.
The word is compounded with ajpo from, and kaluptw to cover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes (ajpekaluyen touv ojfqalmouv: Numbers xxii. 31, Sept.). So Boaz to Naomi's kinsman: "I thought to advertise thee:" Rev., "disclose it unto thee" (ajpokaluyw to ouv sou: Ruth iv. 4, Sept.). Lit., I will uncover thine ear.
The noun ajpokaluyiv revelation, occurs only once in the Septuagint (1 Samuel xx. 30), in the physical sense of uncovering. The verb is found in the Septuagint in Dan. ii. 19, 22, 28.
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, "reveal (apokaluyav) 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.
The following words should be compared with this: jOptasia a vision (Luke i. 22; Acts xxvi. 19; 2 Cor. xii. 1). Orama a vision (Matthew xvii. 9; Acts ix. 10; xvi. 9). Orasiv a vision (Acts ii. 17; Apoc. ix. 17. Of visible form, Apoc. iv. 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.
As distinguished from these, ajpokaluyiv includes, along with the thing shown or seen, its interpretation or unveiling.
Epifaneia 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 Tim. i. 10, where it signifies His first appearing in the flesh. See 2 Thess. ii. 8; 1 Tim. vi. 14; Tit. ii. 13. As distinguished from this, ajpolaluyiv is the more comprehensive word. An apocalypse may include several ejpifaneiai appearings. The appearings are the media of the revealings.
Fanerwsiv manifestation; only twice in the New Testament; 1 Corinthians xii. 7; 2 Cor. iv. 2. The kindred verb fanerow to make manifest, is of frequent occurrence. See on John xxi. 1. It is not easy, if possible, to show that this word has a less dignified sense than ajpokaluyiv. The verb fanerow is used of both the first and the second appearing of our Lord (1 Tim. iii. 16; 1 John i. 2; 1 Pet. i. 20; Col. iii. 4; 1 Pet. v. 4). See also John ii. 11; xxi. 50. Some distinguish between fanerwsiv as an external manifestation, to the senses, but single and isolated; while ajpokaluyiv is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the fanerwsiv or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed.
The Revelation here is the unveiling of the divine mysteries.
Of Jesus Christ. Not the manifestation or disclosure of Jesus Christ, but the revelation given by Him.
To shew (deixai). Frequent in Revelation (iv. 1; xvii. 1; xxi. 9; xxii. 1). Construe with edwken gave: gave him to shew. Compare "I will give him to sit" (chapter. iii. 21): "It was given to hurt" (chapter. vii. 2): "It was given him to do;" (A. v. "had power to do;" chapter. xiii. 14).
Servants (douloiv). Properly, bond-servants. See on Matt. xx. 26; Mark ix. 35.
Must (dei). As the decree of the absolute and infallible God.
Shortly come to pass (genesqai en tacei). For the phrase ejn tacei shortly, see Luke xviii. 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 Pet. iii. 8. The idea is, before long, as time is computed by God. The aorist infinitive genesqai is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent (aposteilav). See on Matt. x. 2, 16.
Signified (eshmanen). From shma a sign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts xi. 28; xxv. 27. See John xii. 33; xviii. 32; xxi. 19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John xii. 33, where Christ predicts the mode of His death in a figure. Compare sign, Apoc. xii. 1.
Angel (aggelou). Strictly, a messenger. See Matt. xi. 10; Luke viii. 24; ix. 52. Compare the mediating angel in the visions of Daniel and Zechariah (Dan. viii. 15, 16; ix. 21; x. 10; Zech. i. 19). See on John i. 51. Servant. Designating the prophetic office. See Isa. lix. 5; Amos iii. 7; compare Apoc. xix. 10; xxii. 9.
John. John 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 Dan. viii. 1; ix. 2.
