Chapter 1
Introduction to the Vision
Introduction
In Revelation, John finishes what Luke set out to do in
Acts. In his history, the Evangelist indicated that what
motivated him to write his Gospel was his desire to
preserve all that “Jesus began both to do and to teach”
(Acts 1:1). The key word here is began. The Gospel of
Luke is the story of what Jesus began to do. The Acts
of the Apostles is the story of what Jesus continued
to do after his resurrection as he worked through his
servants via the Holy Spirit. Revelation continues
that story through the end of time. It shows the active
involvement of the Lord in the ongoing progress and,
unfortunately, regress of his Church and its people.
Thus, Revelation was not just for John and the Saints
of the seven churches but for other Saints then and
now. Indeed, as we will see, the book speaks to our
period even more than that of the seven churches.
In the first chapter, John gives the background to the
series of visions the Lord gave him, noting that he followed the Savior’s direct command to “Write the things
which thou hast seen, and the things which are, and the
things which shall be hereafter” (Rev. 1:19). The command to write included publishing the document. This
command makes John’s work unique among all those
who have seen visions of the end time. In all the others,
the Lord commanded the recipient to seal up the work.1
John, alone, was commanded to publish what he saw.
The central theme of chapter 1, and a major theme
of the whole book, is the revelation of Jesus Christ.
The visions contained in the work reveal the Lord as
the great high priest, judge, warrior, and savior; indeed
as the omniscient and omnipotent ruler of the earth and
its destiny. It also shows him to be aware, immediate,
and intimate.
1. See Dan. 12:9; 1 Ne. 14:24–26; Ether 3:21–28.
As with Acts, Revelation shows how the Lord works
with and through his servants. Its long view shows
that he will continue to operate that way through the
entire course of history, that is, until he moves directly
onto the stage when he stands on mount Zion with the
144,000. John’s book, however, shows him working
not only through the Holy Spirit but also and more
directly through inspiration to the Church leaders
whom he symbolically lovingly cups in his hands.
The revelation of the Lord in chapter 1 also teaches
us much about the nature and qualifications of the one
who heads the Church and drives history.
Chapter 1, as the introduction to the visions, also
explains the call of John and echoes that of Lehi (see
1 Ne. 1), Ezekiel (see Ezek. 1–2), and Isaiah (see Isa.
6). We find that it contains all the elements of the “call
narratives” found in other scriptures. Of these there
are nine:
(1) a historical introduction that provides the setting of the vision; (2) the divine confrontation between
the prophet and God or another holy being; (3) the
prophet’s reaction to the presence of God or to the holy
being and the things he has heard; (4) the “thronetheophany,” an experience in which the prophet sees
the throne of God; (5) the receipt of a heavenly book;
(6) the ‫( ּגְדּולָה‬gedûlāh), a heavenly song in praise of
God; (7) the receipt of the prophetic commission;
(8) the prophet’s objection or protest; and (9) the reassurance from God that the call is divine.2
Each of these elements is found in Revelation.
Though John gives no specific date, he does say that
2. For a more full discussion, see Stephen D. Ricks, “Narrative Calls in the Prophet’s Commission of Enoch,” BYU
Studies 26 (Fall 1986): 96–105. See also Daniel C. Peterson
and Stephan D. Ricks, “The Throne Theophany/Prophetic
Call of Muhammad,” in The Disciple as Scholar, ed. Donald
W. Parry and others (Provo, Utah: Foundation of Ancient
Research and Mormon Studies, 2000), 329–33.
40 The Revelation of John the Apostle
he was on the island of Patmos and it was the Lord’s
Day (1:9–10). Further, he was “in spirit.” At that time
he was confronted by the divine, namely Jesus himself (1:13–16). He reacted by fainting away, only to
be reassured that all was well (1:17). As the vision
continued, John was taken to the throne room of God
(4:1–2), viewed a heavenly book (5:1) and received
one of his own (10:9–10), heard the heavens singing
praise to God and the Lamb (6:9–13), and received
his prophetic commission, (1:11, 19; 10:11). That each
element was in place would have given the revelation
a familiar ring to John’s audience and also put it on par
with Old Testament scripture.
O pening
(1:1–2)
of the
Vision
Greek Text
1 Ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν ἔδωκεν αὐτῷ ὁ θεὸς
δεῖξαι τοῖς δούλοις αὐτοῦ, ἃ δεῖ γενέσθαι ἐν τάχει, καὶ
ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ
αὐτοῦ Ἰωάννῃ, 2 ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ
καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ, ὅσα εἶδεν.3
King James Version
1 The Revelation of Jesus Christ, which God gave
unto him, to shew unto his servants things which must
shortly come to pass; and he sent and signified it by his
angel unto his servant John: 2 Who bare record of the
word of God, and of the testimony of Jesus Christ, and
of all things that he saw.
BYU New Testament Rendition
1 A revelation of Jesus Christ that God gave him to
show his servants events that must soon take place;
and he made it known and authenticated it by sending
his angel to his servant John, 2 who bore witness to
the word of God and to the testimony of Jesus Christ
concerning all the things that he saw.
Translation Notes and Comments
1:1 The Revelation of Jesus Christ / A revelation of
Jesus Christ: The first three verses act as the superscription and give the source of the revelation, an
3. SBLGNT.
overview of its contents, and pronounce a blessing on
all who receive the word.4 It is likely that John added
the first three verses as he prepared the final draft for
distribution with the intent that they act as the work’s
title.5 The Joseph Smith Translation changes the first
phrase to “A revelation of John.” The change emphasizes the idea that what we find here is but one of a
number of revelations the Lord has given of himself
and this one is that exclusive to John. Interestingly, the
change also reflects the title of the book in the earliest manuscripts including the Chester Beatty Papyrus
(third century), the Codex Sinaiticus (fourth century),
and the Codex Alexandrinus (fifth century) and may
also reflect the title by which John’s work was generally known in the early Church.
Ancient works could have titles in one of three
places: a separate piece attached to a scroll called a
σίλλυβος (sillybos), that is, a tag or label; a notice
written at the beginning of a scroll called an inscriptio; or at the end called a subscriptio. Works that were
intended to be read aloud to an audience (such as Revelation) seldom had inscriptions. Instead, the first line
of the work acted as the title.6 It would seem, therefore,
that John intended his opening to be used in this way.
Ancient sources do suggest, however, that the work
was known as Ἀποκάλυψις Ἰωάννου (Apocalypsis
Iōannou), “Apocalypsis [or, to translate, Revelation]
by John,” the genitive pointing to the source or origin
or, more accurately in this case, the recorder.7 The root
4. A number of elements in John’s opening parallel those
of 1 En. 1:1–3, written a century before. These elements
include the following: both are a revelation from heaven,
each comes as a blessing for the righteous, mentions a period
of tribulation, encourages the Saints, and begins in the third
person and then switches to the first person. There are
marked differences, however. John writes in his own name,
dispensing with the literary fiction that the revelation is that
of some ancient prophet and of great age, and his work is
Christocentric rather than focusing on the marginal Messiah/
Son of Man figure of the Enoch text. Even so, John’s work
fits within in a circle that would have felt familiar to certain
Jewish Christians and, therefore, been more acceptable. See
James H. Charlesworth, The Old Testament Pseudepigrapha: Apocalyptic Literature and Testaments, 2 vols. (Garden
City, N.Y.: Doubleday and Company, 1983), 1:8–10.
5. See R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, 2 vols. (New York:
Charles Scribner’s Sons, 1920), 1:5–6, hereafter cited as
Charles, Exegetical Commentary; Aune, Revelation, 3–4, 6.
6. Aune, Revelation, 3–4.
7. Second-century examples show that the work was
known as the Apocalypse of John in both the east and west.
See the Muratorian Canon 71–72; Irenaeus, Adv. haer.
Introduction to the Vision 41 of the word apocalypsis means to “uncover” or “disclose,” but it had deeper connotations.8
In the Near Eastern world, an apocalypse was that
subset of prophecy that focused on a manifestation of
Deity. It signified the removal of concealment from
either divine character or will. It was of such a special nature that it came only to those prepared for it.
That preparation came, at least in part, via temple rites
which prepared one for the revelation. Therefore, an
important nuance of the word “apocalypse” tied it to
cultic secrets.9
In the Old Testament, Jehovah does not unite himself with his people by continuous, easily perceived
revelation. He stands, rather, ever hidden until he
chooses to reveal himself to them through an apocalypse. Nonetheless, he is the God of history who is the
creator of heaven and earth and continually sustains
them. By this means he also rules all nations and dictates their final destinies (compare Moses 7:36; Abr.
2:8). Because an apocalypse is Jehovah’s act in which
he removes, to some degree, his hidden character or
will, it amounts to a “self-offering for fellowship.”10
It is important to note, however, that the revelation
with its opportunity for fellowship rests strictly on a
moral foundation. This is because of God’s holy nature
wherein he cannot abide anything spiritually impure
or unclean (Lev. 11:44; 19:2; 20:26; Isa. 41:14; Moses
6:57). He, therefore, invites all people to him but only
on the basis of repentance and righteousness as defined
by his prophets. It is of note that “revelation is always
and everywhere the act of God. No one has the right to
it simply because he is a man. Even an Israelite has no
right to it because he is an Israelite.”11 Only righteousness gives one access.
In the Bible, apocalypse is directed largely to that
which will be (see for example Ezek. 40–44; Dan.
4.14.12; 4.30.4; 5.30.1–3; 5.35.2; and Tertullian, Adv. marc.
3.14.3
8. The word ἀποκάλυπσις (apocalypsis) “revelation” or
“disclosure” as used by John did not designate a particular
kind of literature as the term came to do shortly thereafter.
His use suggests a powerful vision or prophecy. Paul used
the word to designate inspired writings that could be read
during Christian meetings (see 1 Cor. 14:6 and Aune, Revelation, 12). John seems to have wanted the term to carry
this very nuance.
9. Gerhard Kittle and Gerhard Freidrich, eds., Theological Dictionary of the New Testament, trans. Geoffery W.
Bromiley, 10 vols. (Grand Rapids, Mich.: Wm. B. Eerdmans, 1964–76), 1:569, hereafter cited as TDNT.
10. TDNT, 573.
11. TDNT, 574.
7–12). Thus, its primary focus is on the Messianic age
of salvation. This type of revelation, then, bring with it
hope for it shows that, toward the end time, the world
will become ever more evil but, for those with eyes to
see, that condition is a major sign that Jehovah is about
to enter the world as King of all and usher in his millennial rule. In the New Testament, the word “apocalypse”
carries the heavy connotation “to appear,” pointing to
the Second Coming when God and Christ will fully
reveal themselves to all people. This revelation began
with the birth, ministry, death, and resurrection of the
Lord. It “will culminate in the cosmic catastrophe at
the end of history.”12 John’s work testifies that, though
the Savior is now concealed in heaven, he will soon
manifest himself in glory. The Apocalypse shows us
that “the whole eschatological drama is now ready and
is simply waiting for the curtain to be drawn. And this
is slowly taking place.”13
of Jesus Christ: The Greek Ἰησοῦ Χριστοῦ (iēsou
christou) “of Jesus Christ” can be either an objective
genitive (the revelation about Jesus) or a subjective
genitive (the revelation from him). The translation
“from Jesus Christ” suggests the latter and conforms
to the sense of the rest of the verse. Even so, the objective genitive, “about Jesus Christ,” fits well with the
message of the book as a whole since it does disclose
the power, majesty, and work of the Lord. His part in
the vision, however, actually discloses Elohim’s work.
John, in fact, may have purposely used the simple genitive rather than making it more explicit with a preposition so as to allow the phrase to do double duty—this
book is both a revelation about Christ and from Christ.
The work of the Divine was also referred to as the
“divine mystery” and included God’s acts from John’s
day to the Second Coming (compare Dan. 2:19, 22,
28).
which God gave unto him / that God gave him: The
JST changes the first part of verse 1 to: “The revelation
of John, a servant of God, which was given unto him
of Jesus Christ” (JST Rev. 1:1). The wording provides
two nuances: Jesus becomes the source of the revelation, and John is its primary not secondary recipient.
The change makes sense in two ways. First, since Jesus
shares the mind of God, he would not need a special
revelation to know the future.14 Second, the text shows
that it is Jesus, not God, who directly gives the revela12. TDNT, 583.
13. TDNT, 583.
14. See Larry E. Dahl and Charles D. Tate Jr., eds., The
Lectures on Faith in Historical Perspective (Provo, Utah:
42 The Revelation of John the Apostle
tion to the Seer, thus maintaining his role as the Word
of God (see John 1:1–3).
Both the Greek and JST texts stress the same point,
the authoritative quality of the vision. In fact, the book
ends with a paraphrase of Deuteronomy 4:2 (see Rev.
22:18–19) that puts this revelation on par with the disclosure of God’s word on Sinai. John’s point is that
this prophecy matters. It is these very words that count.
They are the ones that are to be heard, read, and understood, not some paraphrase or commentary. Like the
Muslim who reveres the very words of the Koran, so
also the Christian is to revere the actual text of Revelation. The reason the words are important is because
they are the very medium of the revelation of Christ
and, therefore, it is these that the reader must pre-eminently attend to and ponder.
things that must shortly come to pass / events
that must soon take place: The Rendition reflects
the stated purpose of the revelation, that is, to make
known events that would soon overtake the Church.
The words ἐν τάχει (en tachei) are to be understood
as “soon,” as opposed to “suddenly.” John wrote to
comfort as well as warn his readers. He was not telling
them that certain events, sometime in the future, would
hit suddenly, but rather that they were right on top of
his audience. Only in that light did they have meaning to these people.15 Chapters 1–3 address the seven
churches in the Roman province of Asia and reveals to
them the immediate future, “things that must soon take
place.” However, not all the book deals with the thenpresent Church.
his servant John: the term δοῦλος (doulos) meant
“slave,” but given the Hellenized Roman client-patron
structure, it did not necessarily carry a pejorative connotation. The living conditions of most slaves were
better than those of many poorer free men who often
slept in the streets of the larger cities or lived in very
cheap rooms. There is considerable evidence to suggest
that slaves lived within the confines of their master’s
house, usually on the top floor of their owner’s city
abode or country villa.16 In Pliny’s Laurentian villa, the
quarters for the slaves and freedmen were in a separate
section of the house, but were considered attractive
Religious Studies Center, Brigham Young University, 1990),
84, 231–34.
15. James A. Moffatt, The Revelation of St. John the
Divine, in The Expositor’s Greek Testament (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 1980
reprint), 5:335, hereafter cited as Moffatt, Greek Testament.
16. See for example, Cil. Phil 2.67; Colum. Rust. 1.63.
enough to be used for the entertainment of overnight
guests.17 The slave was not inferior to the free men
with similar skills in regard to food and clothing. That
most slaves in Rome were as well dressed as free men
is indicated in an unusual way. Seneca stated that legislation was introduced in the Senate that slaves should
be required to wear a type of clothing that would distinguish them from free men.18 It must be understood
that ancient slavery was much different than modern
slavery because ancient forms were not based on race.
Further, there were times when slaves could keep part
of the profit they had earned for their master (called
peculium) and buy their freedom.19
The title “slave” (doulos) is often used by the Apostles of the New Testament to describe their relationship
to Christ in order to demonstrate how they had given
their will to God. Therefore through keeping their
covenants, the Apostles (and Latter-day Saints today)
gained full access to Christ’s atonement and thereby
freedom over physical and spiritual death.20
A doulos could function as an agent of his master;
the word, in some instances, came to be a title of honor.21 Clearly in John’s case, it authenticated him as
the representative of the Lord. This also reflects the
Hebrew usage of ‫( ֶעבֶד‬ʿebed, “servant, slave”) that was
regularly used of Old Testament prophets when they
acted in their official capacity as servants of God.
That one could be a doulos of a deity was a notion
borrowed from the Near East and found in the Old
Testament. The idea, however, was foreign to Greek
thinking. The Greek translation for the Egyptian priest,
called ḥm nṯr, “servant of god/the god,” was προφήτης
(prophētes). Since the ḥm nṯr was part of a priestly
guild whose official spokesman (in Egyptian, ḥm nṯr
wḥm, “servant of the God who reports”) was chosen
to report oracular responses of a god, the translation
was fitting.22 The Old Testament notes that Abraham
was the ‫( ֶעבֶד יהוה‬ʿebed yhwh), “servant (slave) of
Jehovah” (Ps. 105:6, 42), as was Moses (Josh. 9:24;
14:7; 1 Kgs. 8:56; Ps. 105:26). Paradoxically and strikingly, the children of Israel escaped the bondage of
Egypt (‫עֲבֹודָ ה‬, ʿăbôdāh, “bondage”) in order, as a free
17. Pliny, Ep. 2.17.22.
18. Sen. De Clementia 1.24.
19. See Simon J. Kistemaker, Peter and Jude (Grand
Rapids, Mich.: Baker Book House, 1987), 104.
20. See Aune, Revelation, 16–17.
21. See Aune, Revelation, 16–17.
22. Hermann Kees, “Der berichtende Gottesdiener,”
Zeitschrift für äegyptische Sprache und Altertumskunde 85
(1960): 138–39, 141, 143; see also Aune, Revelation, 18.
Introduction to the Vision 43 people, to worship (‫ ָעבַד‬, ʿābad, “to work as a slave for,
to serve, to worship”) the Lord. Thus, being a slave of
God brought with it great rewards.
and he sent and signified / and he made it known
and authenticated it: The subject of “signified” is
unclear. Because “signified” is coordinate with “he
gave,” it is logical that the subject is God. However,
some commentators believe it refers to Jesus.23 The
JST, showing the whole revelation came of Christ,
sides with the latter.
The Greek verb σημαίνω (sēmainō) means literally
“to give a sign (σῆμα, sēma), to signify,” and carries
the idea of giving an identifying sign or token. The
English term comes from the Latin signum, which carries much the same idea, that is, representing, indicating, or validating something by a sign, mark, or token.24
With these words, John signaled his reader that the
vision was authentic and came from God via a true
messenger, who gave John the necessary sign which
validated the message. The stress on validation emphasizes the vision’s importance to God, John, the reader,
and the hearer.25
1:2 Who bare record / who bore witness: In his
Gospel, John wrote: “And this is the disciple which
testifieth of these things, and wrote these things” (John
21:24; see also John 1:1). John, as a special witness
of Jesus Christ, once again, in Revelation, wrote what
he had seen and knew. So important was the vision
that it had to be communicated precisely. John’s
responsibility was to write neither more nor less than
he received. His words assure the reader that he kept
the vision pure. His words also teach that he did not
create the images housed therein; God did. John was
not a poet using images to carry God’s message, but
rather a reporter accurately describing the images he
saw in vision. Like so much in God’s word, one does
not understand the book of Revelation until he sees
23. See, for example, Isbon T. Beckwith, The Apocalypse
of John (New York: Macmillan Co., 1919; reprint, Grand
Rapids, Mich.: Baker Book House, 1967), 419; and Charles,
Exegetical Commentary, 1:6.
24. Charlton T. Lewis, A Latin Dictionary (Oxford: Clarendon Press, 1890), s.v. signaculum, signo, and signum.
25. Some commentators translate the word as “to make
known” or “indicate clearly,” but this weakens its force.
In some places the word is equated with σύμβολον (symbolon), the token that was given by a letter bearer to prove
his authenticity. See Gustav A. Deissmann, Light from
the Ancient Near East (Grand Rapids, Mich.: Baker Book
House, 1978), 167. John’s word underscores the vision’s
authenticity, not the clarity with which it was given.
beyond the images, symbols, and types to the realities
for which they stand. In order to do so, however, the
images must be transmitted perfectly. John, under the
power of the Spirit, did so.
of all things that he saw / concerning all the things
that he saw: The word ὅσα (hosa), “all things,” as used
here, denotes size and quantity suggesting the comprehensive nature of the vision’s revelation of Christ
and his work.26 John’s witness was to events that he
saw, the verb suggesting the sureness and exactness of
his testimony. It did not come from hearsay or rumor
or even by the power of the still, small voice. It came
from actual experience.
Analysis and Summary
The introduction identifies John’s intended immediate
audience. God wanted information shared with the
Church. The vision was not for a few chosen ones. So
important was the message that it was to be published
to God’s churches everywhere (see below).
The Savior knew that false reports were proliferating and circulating. Further, the devil was active in his
seductive role. It was becoming ever more difficult to
tell the true from the false. The Lord, therefore, assured
John and his readers that the vision was pure by sending an angel who gave to John a correct sign or token
which verified both. By that means John could certify
to his readers that the angel was a true messenger from
God come to teach his word.
John’s words also reveal that he felt there was equality between himself as the purveyor of the revelation
and the other servants as the receivers. All received
it from the Lord making him master and all others,
including John himself, servants.
B lessed A re They Who
Understand
(1:3)
Greek Text
3 μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς
λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ
γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς.27
26. Aune, Revelation, 19.
27. SBLGNT.
44 The Revelation of John the Apostle
King James Version
3 Blessed is he that readeth, and they that hear the
words of this prophecy, and keep those things which
are written therein: for the time is at hand.
BYU New Testament Rendition
3 Blessed is he who reads, and they who hear the words
of the prophecy and keep the things which are written
in it, for the time is near.
Translation Notes and Comments
1:3 Blessed is he that readeth and they who hear /
Blessed is he who reads, and they who hear: The
Greek word ἀναγινώσκω (anaginōskō) can mean
“read” or “read aloud.”28 John’s words reflect the custom of his time. Often epistles to a branch were sent to
its leader, who would then read it to the congregation.
It is of note that Jewish apocalypses frequently did not
follow this rule. A good deal of pseudepigraphic material, that is, writings claiming to have originated from
a former prophet or great man, were intended to be
read in private.29 Not so with Revelation. It carried the
weight of John the Apostle and was meant to be read
and followed by entire congregations.30
This verse carries the first of seven beatitudes in
Revelation pronouncing a blessing on those who read,
hear, and understand its words (the others are found in
14:13, 16:15, 19:9, 20:6, 22:7, 14). The earliest known
use of the word “blessed” (μακάριος, makarios)
described the condition in which the gods lived, being
free of the trials and vicissitudes of life. The word never
lost the feel of the divine. The Christians understood
the term to describe the condition of those who, though
faith and devotion, came to the attention of the Father
and upon whom he poured out special attention and
28. Epistles were sometimes read aloud in churches (1
Thes. 5:27; Col. 4:16). See G. L. Hendrickson, “Ancient
Reading,” Classical Journal 26 (1929–30): 182–90;
B. M. W. Knox, “Silent Reading in Antiquity,” Greek,
Roman and Byzantine Studies 9 (1968): 421–35; and F. D.
Gilliard, “More Silent Reading in Antiquity: Non Omne Verbum Sonabat,” Journal of Biblical Literature 112 (1993):
689–94.
29. See J. C. Lebram, “The Piety of the Jewish Apocalyptists,” in the Mediterranean World and the Near East, ed.
D. Hellholm (Tubringen: J. C. B. Mohr, 1987), 207.
30. The exceptions to this rule seem to be Apoc. Elijah
1:13 and Apoc. Zeph. 8:5 for the audience among the Jews
and the Hermas, Vis. 1.2.4; 1.3.3–4; 2.4.3 for the Christians.
See Aune, Revelation, 21; Mounce, Revelation, 66.
favor. The word emphasizes, therefore, the connection
between right conduct and heavenly recompense.31
The JST changes the singular of the first verb to
the plural, “Blessed are they who read and hear and
understand” (emphasis added). The singular of the
Greek text, “he that readeth,” reflects the practice of
worship in the ancient Church, patterned after the
Jewish synagogue.32 The JST’s change reflects the
more modern world where all have greater access to
the Bible and can read for themselves.
The JST also puts additional responsibility on the
readers. They must not simply read and hear but also
understand the text. The addition suggests that by
doing so, the reader would be better prepared to “keep
[that is, obey] those things which are written therein.”
for the time is at hand / for the time is near: Here
the word “for” (γάρ, gar) gives the immediate cause or
reason why it is so necessary for the Saints to respond
to the revelation; time is quickly running out. The problems John will address in chapters 2 and 3 had led the
Church into an immediate crisis. Therefore, John uses
the definite article, “the time is near” (ὁ καιρός, ho kairos), which gave his words an eschatological nuance.
Events were moving that would bring the Church and
the age to an end unless there was an immediate and
full response to this message from the Lord.
The JST makes an interesting change here that gives
the passage a whole new twist. The phrase reads “for
the time of the coming of the Lord draweth nigh,”
making it clear that time referred to is the Lord’s Second
Coming. Joseph Smith’s change seems to redirect the
verse from the ancient to the modern Church and draws
the Latter-day Saint into the revelation. The change
fits because one of the vision’s major purposes is to
prepare the modern Church for the Lord’s coming.
Analysis and Summary
In the first three verses of Revelation, John emphasizes
several important ideas. The first was the divine
authority of the revelation. Taking the Greek as it
31. TDNT, 4:164–70.
32. Scripture reading played a major role in both the
Christian house church and Jewish synagogue. Initially, the
Christians seem to have read the Old Testament exclusively.
By the sixth decade of the first century AD, they also read
epistles and by the seventh and eighth, the gospels were
included. For the Jewish background, see Neh. 8:2; Ex. 24:7;
Luke 4:16; Acts 13:15; 2 Cor. 3:15. For the adoption of the
practice by Christians, see Justin Martyr, Apology, 1.67;
Charles, Exegetical Commentary, 1:7.
Introduction to the Vision 45 now stands at face value, God was the originator. It
was transmitted through Christ via an angel who
signified its authenticity to John. Thus, there could be
no question that it was from God. The second was its
revealed purpose, that is, as a benefit to God’s faithful
servants by showing them what to do in the present
crisis, a crisis that would bring the age to a close. And
finally, the care John took to record the vision. He was
the faithful witness who put down accurately what
he saw. The book was, thus, an authentic prophecy.
For that reason, John did not hesitate to place it on an
equal footing with Old Testament prophetic books that,
like the Pentateuch, were read aloud during worship
services.33
The changes made by Joseph Smith retain John’s
point that one must not only read or hear the words,
but also “keep the things that are written therein.”
The JST rounds out the idea by showing that the
reader is obligated to understand the message. Only
in understanding can proper obedience come. The
point is that, regardless of the time frame, anyone who
receives it has the responsibility to do the things the
prophecy demands. In short, one must pay the price
to realize the blessing. Understanding is the challenge
in dealing with the book. However, as Elder Bruce R.
McConkie stated:
We are in a much better position to understand
those portions of Revelation which we are expected
to understand than we generally realize. Thanks be
to the interpretive material found in sections 29,
77, 88, and others of the revelations in the Doctrine
and Covenants; plus the revisions given in the
Inspired Version of the Bible; plus the sermons of
the Prophet; plus some clarifying explanations in
the Book of Mormon and other latter-day scripture;
plus our over-all knowledge of the plan of
salvation—thanks be to all of these things, . . . the
fact is that we have a marvelously comprehensive
and correct understanding of this otherwise hidden
book.34
The point is that the reader has a responsibility to
know, understand, and do the things written in the
book.
33. Aune, Revelation, 22–23.
34. DNTC, 3:431.
The A lmighty
(1:4–8)
Greek Text
4 Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις
ὑμῖν καὶ εἰρήνη ἀπὸ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος,
καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου
αὐτοῦ, 5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ, ὁ μάρτυς ὁ πιστός,
ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων
τῆς γῆς.
Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ— 6 καὶ ἐποίησεν ἡμᾶς
βασιλείαν, ἱερεῖς τῷ θεῷ καὶ πατρὶ αὐτοῦ—αὐτῷ ἡ
δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
7 Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν, καὶ ὄψεται αὐτὸν
πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸν ἐξεκέντησαν, καὶ
κόψονται ἐπ᾽ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς. ναί, ἀμήν.
8 Ἐγώ εἰμι τὸ Ἄλφα καὶ τὸ Ὦ, λέγει κύριος, ὁ θεός,
ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκράτωρ.35
King James Version
4 JOHN to the seven churches which are in Asia: Grace
be unto you, and peace, from him which is, and which
was, and which is to come; and from the seven Spirits
which are before his throne; 5 And from Jesus Christ,
who is the faithful witness, and the first begotten of the
dead, and the prince of the kings of the earth. Unto him
that loved us, and washed us from our sins in his own
blood. 6 And hath made us kings and priests unto God
and his Father; to him be glory and dominion for ever
and ever. Amen. 7 Behold, he cometh with clouds; and
every eye shall see him, and they also which pierced
him: and all kindreds of the earth shall wail because
of him. Even so, Amen. 8 I am Alpha and Omega, the
beginning and the ending, saith the Lord, which is, and
which was, and which is to come, the Almighty.
BYU New Testament Rendition
4 John to the seven churches in Asia. Grace and peace
to you from him who is and was and who is coming,
and from the seven spirits that are before his throne,
5 and from Jesus Christ, the trustworthy witness, the
first-born of the dead and ruler of the kingdoms of the
earth. Glory be to him who loves us, and who freed
us from our sins by his blood, 6 and made us a kingdom, priests to his God and Father. To him be glory
35. SBLGNT.
46 The Revelation of John the Apostle
and power forever and ever, amen. 7 Look, he is coming with the clouds. And every eye will see him, even
those who pierced him, and all the peoples of the earth
will mourn him. Yes, amen. 8 “I am Alpha and Omega,
says the Lord God, who is and was and is coming, the
Almighty.”
Translation Notes and Comments
1:4 John to the seven churches: There is a person
change from third to first person at this point. The
change of person, however, should not suggest a
change of author. A number of ancient manuscripts use
such a pattern and, it would appear, John followed that
tradition.36
The JST changes this verse to read, “Now this is the
testimony of John to the seven servants who are over
the seven churches.” These words make it clear that
the seven letters that follow in chapters 2 and 3 were
addressed to the church leader in each congregation.
In verse twenty, the KJV refers to them as both “stars”
and “angels.” The Greek word translated “angels”
(ἄγγελος, angelos), however, means “messenger” and
could denote not only heavenly beings but also mortals
who were empowered to act for God. Therefore, Joseph
Smith’s change clarifies which type of angel the Lord
referred to. That is to say, the messages are addressed
to the presiding officer of each congregation. In the
Rendition, we have translated the word as “leader”
when it refers to the heads of the seven churches.
Elder James E. Talmage has suggested that the
seven congregations were the last bastions of faith,
the great apostasy having engulfed all the other areas.37
John’s symbolic use of numbers, however, should
not be overlooked. From early times the number
seven connoted that which was full or complete
and, therefore, could show that John’s message was
universal, that is, for all branches of the Church, even
those outside of Asia Minor and those beyond John’s
day.38 Our understanding of the breadth of meaning of
36. For example, in biblical and related works see Jer.
1:1–3 and 2 Apoc. Bar. 1:1–2a, and in classical works,
Herodotus 1.1.
37. James E. Talmage, The Great Apostasy (Salt Lake
City: Deseret Book Company, 1958), 44–45.
38. See, for example, the Muratorian Canon, 171–72,
where the author suggests the seven churches addressed by
Paul symbolize all congregations. See also Mounce, Revelation, 67–68; and Caird, Revelation, 14–15. Aune argues for
a more literal reading based on the idea that seven does not
represent wholeness but divine initiation and authority. See
Aune, Revelation, 29.
the number seven has, however, in recent years, been
expanded. In addition to signifying completeness or
wholeness, it is also associated with heavenly realities and cosmic significance and is, therefore, tied to
divine authority. John would have picked up on that
nuance and, thereby, used it as a subtle way to further
authenticate his message.39 Thus, John’s deliberately
repeated use of the number would have reinforced,
to his knowledgeable reader, the divine authority that
stood behind the message.40
in Asia: The Greek uses a definite article and thus
the phrase can be translated “the Asia.” As such, it
generally referred to a Roman province that lay on the
western end of present-day Turkey (see Acts 2:9). The
area had at least fifty Jewish communities inhabited
by an estimated one million Jews.41 The Christian
missionaries were, therefore, able to make strong
inroads into the area via Jewish contacts.
from him which is, and which was, and which is to
come / who is and was and who is coming: though the
phrase “from him . . . which was” could be construed
as a nominative of apposition, it is more likely that
John viewed the entire phrase as an indeclinable divine
and very revealing name.42
As a name, the phrase shows that the Father belongs
to the arena of history. He stands as the ultimate Lord
of the past, present, and future. The temporal order,
as presented here, is important because the present is
when he works out his purposes. Yet his omniscience
embraces the past and the future.43 An understanding
39. See Adela Yarbro Collins, Cosmology and Eschatology in Jewish and Christian Apocalypticism (Leiden: E. J.
Brill, 1996), 118–20.
40. The number is found fifty-four times in the work. The
Jews and Christians were not the only ones who assigned
sacred connotations in the number. It also flowed through
some streams of the Hellensitic culture. See, for example,
Apuleius, Metamorphoses 11.1.
41. See P. W. van der Horst, “Jews and Christians in Aphrodisias in the Light of Their Relations in Other Cities of
Asia Minor,” Nederlands theologisch tijdschrift 143 (1989):
106–7.
42. Aune, Revelation, 24. The Greek Sibyls gave Zeus
these very attributes, proclaiming, “Zeus was, Zeus is, and
Zeus will be, O great Zeus.” See Pausanius, Descriptions of
Greece 12.10. There is a major difference, however, in that
Zeus, unlike Jesus, is never seen as entering history. There is
neither a first nor second coming of the Greek god. See also
Orpheus, Fragments 12a; Apuleius, Asclepius 14.
43. TPJS, 220; G. B. Caird, Revelation, 16, 21–22. Many
Judeo-Christian concepts of God see him as independent or
outside of time, but God made it clear to Abraham (see Abraham 3:4–9) that he, too, is in time—he has a past, present,
Introduction to the Vision 47 of God’s omniscience in all things and through all time
would bring comfort as the Church approached its final
hours. The Saints could find hope in the face of a disheartening future because God, knowing the end from
the beginning, had already prepared the way for their
ultimate victory. The early recognition and wide distribution of the book of Revelation suggests how it spoke
to the souls of those to whom John wrote.44
The phase actually violates the rules of Greek
grammar for it begins with the preposition ἀπό (apo,
“from”), which takes the genitive case, but here it is
followed by three nominative phrases joined by the
connective καί (kai, “and”). As one scholar explains,
“The Seer has deliberately violated the rules of grammar in order to preserve the divine name inviolate
from the change it would necessarily have undergone if declined. Hence the divine name is here in the
nominative.”45 Wallace further points out, “It would be
like one American saying to another, ‘Do you believe
in “We the people”?’ If the question had been ‘Do you
believe in us the people?’ the allusion to the Preamble
to the Constitution would have been lost.”46 The phrase
has a further grammatical anomaly in ὁ ἦν (ho ēn)
“who was,” in which the definite article is used with a
finite verb. This may be because there is no imperfect
participle and John wanted to emphasize the eternal
existence of Christ. It seems likely that John could also
have been alluding to the prologue of his Gospel of
John, ἐν ἀρχῇ ἦν ὁ λόγος (en archē ēn ho logos) “in the
beginning was the Word.”
Grace be unto you, . . . from him which is, . . .
from the seven Spirits, . . . and from Jesus Christ: It
is of note that John points to three, not one, source of
divine peace and grace: the Father, the seven Spirits,
and Christ. It is easy to connect the blessing of peace
and grace to the Father and the Son, but how do the
Spirits fit in? Again, the JST provides an important
insight. This portion of the verse reads: “Grace unto
you, and peace from him who is, and who was, and
who is to come; who hath sent forth his angel from
before his throne, to testify unto those who are the
seven servants over the seven churches.” In making the
change, the text focuses on the fact that the source of
and future. Indeed the concept of eternal progression requires
such a concept of time—progression means improving over
time. For a fuller explanation of the Latter-day Saint understanding of time and eternity see Kent E. Robison, “Time
and Eternity,” in Encyclopedia of Mormonism, 4:1478–79.
44. Mounce, Revelation, 36–37.
45. Charles, Exegetical Commentary, 1:10.
46. Wallace, Greek Grammar, 63.
all grace comes from the Father and the Father alone.
It is true that it may flow through other ministers and
more especially through the Savior, but it should never
be overlooked that its ultimate source is God.
1:5 the faithful witness / the trustworthy witness:
The term πιστός (pistos), translated “faithful” in the
King James version, connotes the idea of trustworthiness, that is, something or someone on whom a person
can rely. The word, therefore, gave assurance to the
ancient Saints that they could put their full trust in the
Lord.
The word “witness” translates the Greek μάρτυς
(martys). In early Christian circles, it came to mean
one who bore testimony through the giving up of his
life. The Savior was the epitome of the faithful witness, or martyr, in this sense.
The JST of this phrase reads, “Therefore, I, John,
the faithful witness, bear record of the things which
were delivered me of the angel.” In this version, the
term “faithful” refers to John rather than Christ. Even
so, the nuance of the word applies. As an Apostle or
special witness of Christ, the truths of which he testifies can be trusted.
This passage emphasizes three points. First, the revelation had dual attestation (the angel and the Lord),
and thus fulfilled the law of witnesses (see Deut. 17:6;
Matt. 18:16). Second, angelic and divine administrations were coupled in such a way that the Savior
himself was somehow involved in the process of the
revelation. It was not merely about him but through
him. And third, John was true to the charge given him
to declare the message accurately.
the first begotten of the dead / the first-born of
the dead: Though Jesus was the faithful martyr, death
could not hold him, and so he is also the firstborn
from the dead. Because he now exercises sovereign
control, he can bestow the powers both of life and of
kingship on those who follow him. He can grant life
because, through his love, he shed his blood so all can
be cleansed from sin.
The Greek πρωτότοκος (prōtotokos), translated
“first begotten” and “first-born,” carried both a literal
and figurative meaning. In its literal sense it was used
to designate either the firstborn or the only son in a
household. In a figurative sense, it referred to one with
rank and dignity. It also carried both messianic and
royal nuances.47 Here the title “first-born” as referring
to Christ carries all these meanings. He is the first to
47. Aune, Revelation, 38, 39, 41.
48 The Revelation of John the Apostle
be resurrected from the dead (see also Col. 1:18). He is
also the firstborn spirit child of Elohim (D&C 93:21).
In addition, there is a probable connection with Psalm
89:27, “I will make him my firstborn, higher than the
kings of the earth,” showing his supernal rank and
dignity.
who washed us from our sins / who freed us from
our sins: Some manuscripts have λούσαντι (lousanti),
that is, “washed,” but others λύσαντι (lysanti), “freed.”
As the Rendition shows, the latter is the preferred
reading. Verse 5 emphasizes both the position (firstborn) and the work of the Savior (freeing from sin) and
therein lays his supremacy.
1:6 hath made us kings and priests / made us a
kingdom, priests: Verse 6 focuses on the end result
of the Lord’s work: he is able to make his followers
kings and priests unto God.48 The earliest manuscripts
have βασιλείαν (basileian), translated as “a kingdom,”
while some later ones have βασιλεῖς (basileis), translated as “kings.” The difference is minor, the former
simply using an abstract rather than a concrete noun.
Exodus 19:6 has: ‫( ְו ַאּתֶ ם ּתִ הְיּו־לִי ַמ ְמ ֶלכֶת ּכ ֹ ֲהנִים‬wĕʾattem
tihyû lî mamleket kōhănîm), “And you will be a kingdom of priests to me.” The Septuagint reads: ὑμεῖς δὲ
ἔσεσθέ μοι βασίλειον ἱεράτευμα (hymeis de esesthe
moi basileion hierateuma), “You will be a royal priesthood to me” (which is quoted in 1 Pet. 2:5). These passages shows God’s desire to bring his people into his
presence as a ‫( ְסגֻּלָה‬segullāh), that is, “a treasured possession, a temple treasure.” Thus the idea has strong
temple connections as seen in Isaiah 61:6, which states,
“you will be called priests of the Lord.”49
Revelation 5:10 and 20:6 also make it clear that the
righteous Saints will not only be priests but also rulers. The Doctrine and Covenants affirms this aspect
of celestial glory, stating that the Saints will “be made
rulers over many kingdoms” (D&C 78:15). John’s
words, then, focus on two distinct privileges: the Savior’s followers hold not only ecclesiastical authority
but also civil and, therefore, will preside over both the
religious and political orders of heaven.50 In doing so,
48. For a discussion of the phrase “kings and priests” see
Charles, Exegetical Commentary, 1:16.
49. See commentary on chapters 2 and 3.
50. Ancient authorities are well aware of the two distinctions and privileges to which John refers. The idea of becoming priests and kings unto God comes out of Ex. 29:6 and
Isa. 61:5–6. It is repeated in 1 Pet. 2:9. The Greek of the
LXX and of 1 Pet. would translate the phrase as “a kingdom
of priests,” the idea being that the Savior has set up his kingdom which is composed of those who hold his priesthood.
they hold the fullness of priesthood power, all that a
man can have in mortality.51
John’s use of the aorist ἐποίησεν ἡμᾶς (epoiēsen
hēmas), “made us,” is arresting. The tense shows that
the Lord had already made some of those to whom John
was writing kings and priests. Thus, they had attained a
royal and priestly status (see also 5:10; 20:4). In order
to do so, they would have had to have received the
fullness of the priesthood, for those “holding the fulness of the Melchizedek Priesthood,” Joseph Smith
taught, “are kings and priests of the Most High God,
holding the keys of power and blessings.”52 Women
would have been included. As Joseph Fielding Smith
taught, both genders “have been promised that they
shall become sons and daughters of God, joint heirs
with Jesus Christ, and if they have been true to the
commandments and covenants the Lord has given us,
to be kings and priests and queens and priestesses,
possessing the fulness of the blessings of the celestial
kingdom.”53 These offices are bestowed only to those
individuals who have participated in all the ordinances
of the house of the Lord, and, thereby, have been sealed
into eternal life (see D&C 131:5–6).54 John’s wording
suggests that there were those in John’s audience who
had achieved this status.
Unto God and his Father / to his God and Father:
The reading of this verse in the KJV suggests that Elohim had a father. The JST changes the text to read,
“unto God his Father,” thus clarifying that Elohim was
the Savior’s father. However, ten years after making
this change, due to further understanding concerning
the divine mysteries, Joseph Smith stated that the KJV
reading, “God [meaning Elohim] and his Father,” was
correct for “John discovered that God the Father of
Jesus Christ had a Father, [and] you may suppose he
had a father also.” He went on to say that the ancient
51. On the significance of this, see discussion in the Introduction, “The Fullness of the Priesthood.”
52. TPJS, 322.
53. Joseph Fielding Smith, Answers to Gospel Questions,
5 vols. (Salt Lake City: Deseret Book Co., 1957–66), 4:61.
54. For further discussion, see Joseph Smith, The Words
of Joseph Smith, ed. Andrew F. Ehat and Lyndon W. Cook
(Provo, Utah: Religious Studies Center, Brigham Young
University, 1980), 302–6; DNTC, 3:436. That the same program is still going on is evident from the Lord’s admonition
in D&C 78:15, where he admonishes the Saints to be obedient “that you may come up unto the crown prepared for you,
and be made rulers over many kingdoms.”