The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
The Revelation opens with its own title and authority chain: from God to Christ to an angel to John to the seven churches to every reader. The book is not John's private vision held in secret. It is a revelation given to be distributed, read aloud in the assemblies, and kept. Blessed is the one who reads and those who hear and keep: the only beatitude in the NT attached to a specific book of Scripture. The blessing is on reception and obedience, not merely on knowledge.
Three titles for Christ that establish everything the letters and visions will say about him. The faithful witness, the one whose testimony is authenticated by his own death. He did not recant under pressure. The firstborn from the dead: prōtotokos tōn nekrōn, preeminence over the resurrection, the one whose rising establishes the pattern and guarantees the outcome for all who are in him. The ruler of the kings of the earth, Psalm 89:27's title for the Davidic king, now applied to the risen Christ who holds authority over every political power that will appear in the chapters that follow.
He loved us and washed us from our sins by his blood and made us a kingdom, priests to his God and Father. The doxology precedes the vision. Before a single seal is opened or a single judgment falls, the one who sends the judgments is praised for what he has already done.
Behold he is coming with clouds, idou erchetai meta tōn nephelōn. The Daniel 7:13 cloud-coming. Every eye will see him, including those who pierced him, and all the tribes of the earth will wail on account of him. Thread 3 is in the visibility: the Second Coming is not interior, not local, not announced by special witnesses. It is the most visible event in human history: every eye, simultaneously, without exception.
Behold he cometh with clouds and every eye shall see him. The Second Coming is not secret or local; every eye, including those who pierced him; Thread 3 arrives at its public, visible, universal declaration.
ὁ μάρτυς ὁ πιστός ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς (ho martus ho pistos ho prōtotokos tōn nekrōn kai ho archōn tōn basileōn tēs gēs): the faithful witness, the firstborn of the dead, and the prince of the kings of the earth: three titles in sequence; martus ho pistos (the faithful witness, one whose testimony is reliable because his life and death authenticated every word); prōtotokos tōn nekrōn (firstborn from the dead, the same prōtotokos as Colossians 1:18; preeminence over the resurrection, not merely the first in sequence); archōn tōn basileōn tēs gēs (ruler of the kings of the earth, the Psalm 89:27 title applied now to the risen, exalted Christ; Thread 3 at its throne-room declaration) · ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν καὶ ὄψεται αὐτὸν πᾶς ὀφθαλμός (idou erchetai meta tōn nephelōn kai opsetai auton pas ophthalmos): behold he cometh with clouds and every eye shall see him: erchetai (present tense, the coming is already in motion); meta tōn nephelōn (with the clouds, the Daniel 7:13 cloud-coming, the Matthew 24:30 coming of the Son of Man with power and glory); pas ophthalmos (every eye, the universal visibility that Matthew 24:27 established with the lightning metaphor; no one will need to be told; every person on earth will see simultaneously)
threads t2 · t3 · t7 · see Daniel 7:13 · Zechariah 12:10 · Matthew 24:30
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27
John is on Patmos, the small volcanic island in the Aegean where the Roman authorities had exiled him for the word of God and the testimony of Jesus. He is in the Spirit on the Lord's Day when the voice comes behind him like a trumpet.
He turns to see the voice, and the description that follows is the most overwhelming Christophany in Scripture. The Son of Man of Daniel 7:13 stands among seven golden lampstands. Clothed in a priestly robe with a golden sash. Hair white as wool and snow, the Ancient of Days's hair from Daniel 7:9, now on the Son of Man. Eyes like a flame of fire: the all-seeing, penetrating gaze that will examine each church with complete knowledge. Feet like burnished bronze refined in a furnace: the solidity and purity of one whose standing cannot be shaken. Voice like the roar of many waters: not a whisper or a conversation but an overwhelming sound that fills everything. Face like the sun shining in full strength, a brightness beyond looking at directly.
John falls at his feet as dead, the same response of every human who encounters the full weight of divine glory (Isaiah 6:5; Ezekiel 1:28; Daniel 8:17). And the right hand is laid on him. Fear not. The same words spoken to Abraham (Genesis 15:1), to Mary (Luke 1:30), to the disciples on the water (Matthew 14:27). The first words the risen Christ speaks in the book of Revelation are the words of pastoral reassurance: fear not.
I am the first and the last and the living one. I became dead and behold I am alive unto the ages of ages. And I have the keys of Death and Hades. The keys are the authority to open and shut, what was shut at the Fall (death entered; the door to life closed) is now in the hands of the one who walked through death and came back holding its keys. Thread 3 is the royal authority declared before a single letter is written. Thread 6 is the right hand laid on John, the touch of the one who is alive forevermore reaching through his own glory to stabilize the one who has fallen.
One like a Son of Man, the Daniel 7:13 figure, the title Jesus claimed eighty times in the Gospels, now revealed in the full weight of his post-resurrection identity; John falls as dead and the risen Christ touches him and speaks.
ὅμοιον υἱὸν ἀνθρώπου (homoion huion anthrōpou): one like unto the Son of man: homoion (like, similar to, the same comparison word as Daniel 7:13's ke-var enash; John is using Daniel's own language); huion anthrōpou (son of man, the human title that Daniel used and Jesus claimed; but what follows is anything but merely human: white hair, fire-eyes, burnished-bronze feet, sun-bright face; the same paradox as Daniel 7:13, human in title, divine in appearance) · ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος καὶ ὁ ζῶν καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων (egō eimi ho prōtos kai ho eschatos kai ho zōn kai egenomēn nekros kai idou zōn eimi eis tous aiōnas tōn aiōnōn): I am the first and the last and the living one; I became dead and behold I am alive forevermore: ho zōn (the living one, present active participle, permanently and characteristically alive); egenomēn nekros (I became dead, aorist, a real historical death, genuine dying); zōn eimi eis tous aiōnas tōn aiōnōn (I am alive unto the ages of the ages, the permanent present state of resurrection life); both are real: the dying was real and the living is permanent
threads t3 · t6 · see Isaiah 6:1-5 · Daniel 7:9-13 · Matthew 14:27