Apocalipse 1
A.T. Robertson · Citado em PreceptAustin
Apocalipse 1
Robertson points out that there is "One article with adelphos and sunkoinōnos unifying the picture. The absence of apostolos here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Your brother (adelphos) - Note that he does not start out with John the apostle, but immediately identifies with his readers. John was a member of the inner circle of the twelve disciples, the one specially beloved by Jesus, an apostle who authored the powerful Gospel by his name and three epistles. And yet here we see a mark of his great humility, not giving us any of his "credentials" but identifying himself as brother to the believers in the 7 churches which will receive his letter. The suffering of brothers in Christ is a unique relationship. And fellow partaker (sugkoinonos) - Companion is one who associates with another, in this case participating with the other believers. John goes on to describe three aspects of participation with the believers who read this letter. John is identifying himself with the believers to whom he is writing. He is not writing as if on a pedestal or as one with an elevated status but as a sharer in their sufferings. Paul uses the same word (sugkoinonos) in his letter to the Philippians For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers (sugkoinonos) of grace with me. (Phil. 1:7+) Grant Osborne comments that "It was common in epistles to use the more official title “apostle” (as Paul does), but John has always avoided such, using no title in 1 John and “elder” in 2 and 3 John. Here he obviously wishes to demonstrate commonality and shared experience. Such language was frequently utilized by Jesus (e.g., Mark 10:29–30) and the early church (note the “household” imagery throughout the Pastorals) for the church as a family unit, as “brothers and sisters” of one another." (See Revelation) John's description recalls Paul's words But God has so composed the body (OF CHRIST) giving more abundant honor to that member which lacked, 25 so that there may be no division in the body, but that the members may have the same care for one another. 26 And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. 27 Now you are Christ’s body, and individually members of it (1 Cor 12:24-27+) In (en) - This preposition in includes all three following descriptions (tribulation, kingdom, perseverance). Osborne quotes Thomas (1992: 84–85) who "points out how the grammatical combination κοινωνοὶ ἐν also occurs in Mt. 23:30 and Gal. 6:6 and is a key element of NT teaching on discipleship (1 Th. 1:6; 2 Cor. 1:7; Phil. 3:10; 1 Pet. 2:21; 4:13; 5:1). It connotes the idea of “sharing in” the life of Christ and of Christian leaders who provide us with examples." It follows that all three descriptions are related to one another, and so "the suffering in “persecution” and “endurance” occurs as part of the believers’ share in God’s “kingdom.” (Osborne) Robertson - So there is only one article (tēi) with thlipsei (tribulation), basileiāi (kingdom), hupomonēi (perseverance), ideas running all through the book. Both the tribulation and the kingdom were present realities and called for perseverance [hupomonē] being “the spiritual alchemy” according to Charles for those in the kingdom (see Luke 8:15; James 5:7).
Apocalipse 1
Robertson - High girding like this (across the chest) was a mark of dignity as of the high priest (Josephus, Ant. III. 7. 2). Alan Carr - This is the attire of both a King and a Priest. As a King, Jesus is the Sovereign Lord. He is in absolute control and He rules today, even though the world does not recognize Him, Rev. 17:14. Jesus is sovereign over His churches and over His world. As a Priest, Jesus is our “man on the inside”. He is our Intercessor; the One Who prays for us in Heaven day by day, Heb. 7:25; Rom. 8:34; 1 Tim. 2:5; 1 John 2:1. When we see Him, we will see our High Priest and our King. Revelation 1:14 His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. NET Revelation 1:14 His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame. NLT Revelation 1:14 His head and his hair were white like wool, as white as snow. And his eyes were like flames of fire. ESV Revelation 1:14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, NIV Revelation 1:14 His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. GNT Revelation 1:14 ἡ δὲ κεφαλὴ αὐτοῦ καὶ αἱ τρίχες λευκαὶ ὡς ἔριον λευκόν ὡς χιὼν καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡς φλὸξ πυρὸς KJV Revelation 1:14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; ASV Revelation 1:14 And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire; CSB Revelation 1:14 His head and hair were white like wool-- white as snow-- and His eyes like a fiery flame. NKJ Revelation 1:14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; NRS Revelation 1:14 His head and his hair were white as white wool, white as snow; his eyes were like a flame of fire, YLT Revelation 1:14 and his head and hairs white, as if white wool -- as snow, and his eyes as a flame of fire; and his hair: Da 7:9 Mt 28:3 and his eyes: Rev 2:18 Rev 19:12 Da 10:6 Related Passage: Revelation 2:18 “And to the angel of the church in Thyatira write: The Son of God, Who has eyes like a flame of fire, and His feet are like burnished bronze, says this: HIS HAIR AND HIS EYES His head and His hair were white like white wool, like snow - Like is a simile, a figure of speech that draws a comparison between two different things (i.e. as white as a sheet!) In Da 7:9 there is a similar description of the Ancient of Days, God the Father. The description in this passage refers to the Son of God. Given the truth of that the Son is coequal, coexistent, and coeternal with the Father, it should not be surprising to see similar descriptions. R L Thomas agrees writing that the similar descriptions "is in line with his Christological practice of granting to the Second Person of the Trinity attributes and titles previously reserved for the Father (cf. Rev 1:18; 2:8; 5:12; 22:13) (Swete)." Daniel 7:9+ I kept looking Until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. Alan Carr - John talks about his head. That head was laid on Mary’s breast for comfort as a child. That head had no place to rest itself as an adult. That head was crowned with thorns and His Own blood mixed with the spittle of His enemies. That head was laid in a cold, dark tomb and covered with a napkin. One day, one glorious day, that head will be adorned with many crowns! John Walvoord points out that "It is evident that His ultimate glory was veiled in order to make possible a ministry to His disciples in scenes on earth. After His ascension into heaven, Christ never appeared again apart from His glory. In Acts 7:56+, Stephen saw Christ standing at the right hand of the Father in the midst of the glory of God. In the appearance of Christ to Paul recorded in Acts 9:3-6+, the glory of Christ was such that Paul was blinded. A similar experience befell the Apostle John in Revelation 1:12-20+ where John fell at the feet of Christ as one dead when he beheld the glory of Christ in His resurrection. (Revelation 1: Introduction: The Things Which Thou Hast Seen online)