Revelation One
The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, 2 who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. 3 Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. Greeting to the Seven Churches 4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood 6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. 7 Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. 8 “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” Vision of the Son of Man 9 I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. 10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet 11 saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” 12 Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, 13 and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. 14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, 15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. 16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. 17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. 19 Write therefore the things that you have seen, those that are and those that are to take place after this. 20 As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. (Revelation 1, ESV Bible)
The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, 2 who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. (Revelation 1:1-2, ESV Bible)
The Purpose of Revelation: A Divine Unveiling
The opening statement of the Book of Revelation sets the stage for its purpose. One phrase that immediately stands out is “must soon take place.” Many have noticed the parallels between Revelation and the Book of Daniel. In Daniel, we find some prophetic visions meant to occur "soon" and others that are sealed for a distant future. We'll explore these connections with Daniel in a later study.
The term "Christ" comes from the Jewish concept of an anointed one—Mashiach, meaning "anointed" or "smeared with oil." For Jews, this signified a leader set apart for a divine mission, such as a prophet, priest, or king. While this term might not resonate with the broader Hellenistic culture, Jewish readers would recognize the significance of an anointed leader guiding God’s people.
The introduction also tells us how the message was delivered: "He [God] made it known by sending his angel [or messenger]," and it identifies the recipient: "his servant John, who testified to the word of God and the testimony of Jesus Christ, to everything he saw."
While this opening might seem ordinary to modern readers, it mirrors the style of other Jewish apocalyptic writings of the time. Revelation fits seamlessly within the genre of ancient Jewish literature.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
The Role of Angelic Mediators in Apocalyptic Texts
A prime example of a similar apocalyptic text is the Book of Enoch, which, like Revelation, begins with a heavenly vision conveyed by an angel. Though falsely attributed to the biblical Enoch, this pseudepigraphal work (meaning it was written in honor of someone else) follows a similar structure:
"The word of the blessing of Enoch, how he blessed the elect and the righteous, who will exist in the time of trouble, rejecting all the wicked and ungodly. Enoch, a righteous man with God, spoke while his eyes were open; he saw a holy vision in the heavens. The angels showed him." (Enoch 1:1)
Much like Revelation, Enoch opens with an angel acting as a mediator between God and the recipient. It reveals the content, the intended audience, and the mode of revelation, much like John’s vision in Revelation.
Another Jewish apocalyptic text, 3 Baruch (The Greek Apocalypse of Baruch), also begins similarly:
"A narrative and revelation of Baruch, concerning ineffable things which he saw by the command of God... I, Baruch, was sorrowing over the people and the destruction of the city... And behold, I saw an angel of the Lord coming and saying to me: 'Understand, O beloved man, do not trouble yourself greatly concerning Jerusalem's salvation!... For the Lord God has sent me to show you all these things... Come, and I will show you the mysteries of God.'" (Prologue, 3 Baruch 1:1-8)
Like Revelation, these writings demonstrate a pattern of receiving divine mysteries through an angelic intermediary, further solidifying the connection between Jewish apocalyptic texts and Revelation.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
3 Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near. Greeting to the Seven Churches (Revelation 1:3, ESV Bible)
The Seven Blessings in Revelation
The word “prophecy” is used in the biblical way and not in a modern way, that indicates the telling of the future. Biblically speaking, although a future event is possible, prophecy is more about prophets speaking the words of God to people in their situation regarding what they must do. The text of Revelation has an intentionally crafted and nuanced literary structure, which is characteristic of the Jewish apocalyptic tradition. Writings belonging to this genre often combine the various modes of letter, prophecy, and poetry.
Already in the third verse of Revelation, we encounter the first blessing of a carefully composed series of seven that will be interspersed through the letter.
In verse 3, we encounter the first of seven "blessings" (brachot) or, perhaps more fittingly, ashrei statements, which are woven throughout the book of Revelation. While it is still early in our study to fully grasp the rhythmic pattern of John's writing, these blessings serve as key literary devices that structure and convey his vision. Even at this stage, we can begin to recognize part of the pattern emerging.
Seven is a key number in the biblical Hebrew tradition. It appears in the very beginning as the very culmination of God's creation, God's rest. John is very fond of it and uses it throughout the Book of Revelation. There are seven assemblies, seven lamps, seven seals, seven trumpets, and seven bowls of judgment.
The Messiah tile is used seven times (1.1, 1.2, 1.5, 11.15, 12.10, 20.4, 20.6). John announces Messiah's coming seven times (2:5, 2:16, 3:21, 16:15, 22:6, 22:12, 22:20). There are seven "amens" in the book (1:6, 1:7, 3:14, 5:14, 7:12, 19:4, 22:20), The phrase "the one who sits on the throne" is also used seven times (4:9, 5:1, 5:7, 5:13, 6:16, 7:15, 21:5).
The name Ἰησοῦς (Iesus) – Jesus/Yeshua – appears 14 times (2x7) in the Greek text, emphasizing not just the significance of the number seven, but its multiples as well. This aligns with the "seven sevens" and "seventy sevens" found in Daniel (9:24-25) and other instances, such as the seven weeks leading up to the feast of Shavuot (Pentecost).
Another example comes from modern Jewish practice, where it is customary for many Jews to give financial gifts in multiples of 18. The reason for this tradition lies in the numerical value of the Hebrew word for "life" (chai, חי), which is 18 (8 for ח and 10 for י). As a result, gifts are often given in amounts like 36, 54, 72, 90, or 108, symbolizing life and good fortune. This is a modern practice that highlights how Jews connect ideas to numbers.
In Jewish writings, seven refers to the exact numeric/mathematical value of something, but at other times it seems to be idiomatic and symbolic.
Consider these passages:
"If Cain is avenged sevenfold, then Lamech seventy-sevenfold." (Gen. 4:24)
"Peter said to him: Lord, how often shall my brother sin against me and I forgive him? Up to seven times? Jesus said to him: I do not say to you, up to seven times, but up to seventy times seven. (Matt. 18:21-22)
We understand here is not the concrete number, but you forgive and forgive and forget. In the ancient Hebrew/Jewish tradition, the number seven conceptually represents completion or perfection, the idea of wholeness connected to God himself.
The meaning of the number seven can be literal or symbolic (it is not always easy to tell). Still, it is obvious to most readers that the number seven appears throughout the book very intentionally.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, (Revelation 1:4, ESV Bible)
The Greeting from Eternity: "The One Who Is, Who Was, and Who Is to Come"
The opening verses of Revelation present an extraordinary greeting from not just one sender but a divine assembly. "Grace to you and peace, from the one who is, who was, and who is to come," John writes, introducing us to a rich tapestry of theological significance. As we delve into this text, we will explore the mysterious identities of the "seven spirits" before God’s throne, examine the portrayal of the Messiah as the faithful witness, and consider how ancient Jewish traditions, such as those found in the Book of Enoch, inform these descriptions. How do these divine entities fit into the broader scope of early Jewish apocalyptic thought, and what does this mean for our understanding of Revelation?
In Revelation, we see that John is not the sole sender of this message to the cities:
"Grace to you and peace, from the one who is, who was, and who is to come..." (Rev. 1:4b)
The Greek expression ho ōn (ὁ ὤν) literally means "the one who is" or "the existing one." Its use here alludes to the divine Name revealed to Moses: "And God said to Moses, 'I am the Being One (ho ōn).'" (Exod. 3:14, LXX).
"I am the Being One" is the Greek translation of the Hebrew phrase ehyeh asher ehyeh—"I am who I am." This expression from Exodus 3:14 is directly linked to God's name, symbolizing His eternal existence across the past, present, and future, just like the greeting in Revelation.
"Grace to you and peace, from the one who is and who was and who is coming, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness. (Rev. 1:4b-5a)
Besides revealing that God himself (YHVH) is the author of this message Yohanan was given, he also tells us that Messiah is another party in the letter. But that is not all. There are also "seven spirits." This array of senders is intriguing because we may be seeing a non-systematized and early Jewish equivalent of the later Christian Trinity (albeit in a completely different order) - Father, Holy Spirit, and the Son. Does this verse have anything to do with the trinity? Some think so, but others do not.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
The Seven Spirits: Holy Spirit or Angelic Messengers?
In identifying God (YHWH) and the Messiah (Mashiach) as the senders of the message in Revelation, John also includes the spirits (ruchot, plural). The number "seven" (shevah) holds deep significance across various Jewish traditions, symbolizing fullness, totality, and completeness. Revelation is filled with sets of sevens, and there are at least two possible interpretations in this instance: one referring to the singular Holy Spirit, and the other referring to seven distinct spirits or beings.
A common interpretation of this verse connects the seven spirits (shevah ruchot) in Revelation with the seven "aspects" of God's Spirit in Is 11:2. Yet a closer look at the verse shows that there are not exactly 7 aspects of the spirit in Isaiah 7.
The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD. (Is 11:2 NRSV)
The LORD's spirit will rest on him- a spirit that gives extraordinary wisdom, a spirit that provides the ability to execute plans, a spirit that produces absolute loyalty to the LORD. (Is 11:2 NET)
The "Spirit of the LORD" is not a separate aspect, and the attributes are in poetic pairs in Hebrew, so they should be understood as units. We see one Spirit of God and six descriptions of the Spirit. The NET translation presents three descriptions of the Spirit.
Are the seven spirits of Revelation the same as the Holy Spirit? Let’s see if this makes sense by looking at 1 Enoch:
There I beheld the Ancient of Days, whose head was like white wool, and with him another, whose countenance resembled that of man...Then I inquired of one of the angels, who went with me, and who showed me every secret thing, concerning this Son of man; who he was; whence he was and why he accompanied the Ancient of days. He answered and said to me, This is the Son of man, to whom righteousness belongs; with whom righteousness has dwelt; and who will reveal all the treasures of that which is concealed: for the Lord of Spirits has chosen him; and his portion has surpassed all before the Lord of spirits in everlasting uprightness. (1 Enoch 46:1-2)
In texts like 1 Enoch, we see that there is a drinking of similar wells of ancient Jewish wisdom and tradition. Here we see parallels to Daniel. In Enoch, “The Lord of the Spirits” is an interesting term that seems to represent “The Ancient of Days.”
The "seven spirits before the throne of God" may be seen as "seven key angelic figures" who in some Jewish apocalyptic traditions, were serving before the throne of God, "the Lord of the Spirits". The angels are, after all, spirits and are sometimes called as such in the Second Temple literature.
"For on the first day He created the heavens which are above, and the earth, and the waters, and all the spirits which serve before him - the angels of the presence, and the angels of sanctification.." (Book of Jubilees 2:2 - 2nd century BCE)
The writer of Hebrews equates angels with spirits who serve God:
"Are they not all ministering spirits, sent forth to serve for the sake of those who will inherit salvation?" (Heb. 1:14).
The Greek term for "ministering spirits" is λειτουργικὰ πνεύματα (leitourgika pneumata), which corresponds to the traditional Hebrew term מַלְאֲכֵי הַשָּׁרֵת (malakhei hasharet), meaning "ministering angels [messengers]."
Revelation 15 begins with another sign in heaven that John withesses:
"Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, [which are] the last, because in them the wrath of God is finished" (Rev. 15:1)
The text features seven angels of God who are administering God's judgment on his behalf. We should probably, see it together in the context of the seven angels carrying out priestly duties in the heavenly temple (that is also a heavenly court) and seven angels being part of the authors of the book of Revelation. Together with God and faithful witness Jesus, they are addressing the seven congregations in Asia Minor (Rev. 1:4-5). Are these the same seven angels?
The names of these seven key angels (archangels in Greek) are stated in Enoch: Gabriel, Michael, Raphael, Uriel, Raquel, Remiel, and Saraquel.
Seven angels with similar names as those mentioned in Enoch.
It is quite possible that first-century Jews (including the Jew who authored the book of Revelation) had this very tradition in mind - the prominence of these seven angels, as the author of the Enoch, lists them (1 Enoch 20:1-8).
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
5 and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood 6 and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. 7 Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail on account of him. Even so. Amen. (Revelation 1:5-7, ESV Bible)
Messiah as Faithful Witness: A Jewish Perspective
It is clear who John believes is the Messiah, Jesus. He describes him in a very specific way in Revelation 1:5-7. The concept of a faithful witness is taken from the Torah and connected to the number seven. The next description of being “the first born” is a uniquely Jewish term applied to the first fruits from the barley harvest offered on the third day of the passover. The third title describes him as the ruler of the earthly kings. The fourth description is the one who loves us. The fifth description is the one who sets us free. John’s description here predates trinitarian theology.
In reading Revelation, we can see some parallels between Jewish Apocalyptic Tradition in Revelation and 1 Enoch:
2 And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days. 3 Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits. 4 He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart. 5 All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits. (Enoch 48:2-5)
The Son of Man is being worshipped here. This is very much like Daniel 7. We also see a separation between the Son of Man and the Lord of Spirits. Much like in Revelation, we see a praising of the Son of Man and then all of a sudden, a praising of the Lord of Spirits.
In these following verses, the Messiah's five-fold description is very symbolic in meaning.
...and from Jesus Christ--the faithful witness, the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free from our sins at the cost of his own blood and has appointed us as a kingdom, as priests serving his God and Father--to him be the glory and the power forever and ever! Amen. (Rev 1:5a-6)
To be clear, we are not saying that Revelation got this idea from Enoch, but they are both representing nearly the same Jewish traditions.
The Book of Enoch serves as an excellent example of Jewish apocalyptic thinking. The Son of Man receives honor in heaven as only God should. Yet that is not a problem.
The concept of shared glory in this text reveals that praising the Son of Man is in fact praising God, "the Lord of the Spirits." He is hailed as the Messiah figure "the light of nations" as the one anticipated in Isa. 42:6, 49:6, 60:3.
Though the Book of Enoch was not really written by biblical Enoch (of Gen. 5), it is a Jewish book that predates the "New Testament" by a couple of centuries. The honor and praise rendered to the Son of Man in Enoch is the foundation of first-century Jewish thinking about how a Messiah can be seen as someone so much more than a mere human, but rather someone who comes from the heavenly realm.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
Coming with the Clouds
"Behold, he is coming with the clouds (see Dan. 7:13). And every eye will see him, and [among them even] those who pierced him. And all the tribes of the earth [or, land] will mourn over him (see Zech. 12:10). So it is to be. Amen." (Rev. 1:7)
This statement comes during John's introduction of the parties commissioning and/or authoring his letter. It is not entirely clear whose voice we are hearing here, but the verse contains clear citations of two biblical prophecies, one from Daniel and one from Zechariah.
It is essential to keep in mind, as we slowly read Revelation, that a variety of voices are being heard. There is God, John, Spirit, Jesus, various angels and archangels, the Bride, etc.
As in any complex composition, such a rich polyphony of heavenly sound will demand careful and attentive listening in order to clearly distinguish among the voices and appreciate both their choir-like message and the voice of the individual performers.
The text proclaims that the crucified Messiah will return in power (with clouds), and no one (including his killers) will be able to deny his resurrection (every eye will see him, even those who pierced him). It is possible that “all the tribes of the earth” could be referring to the tribes of Israel.
New Testament documents, like Revelation, operate within an already preexisting set of Jewish ideas. It's a longstanding tradition of Jewish spiritual writings to cite other books and to draw on them. The New Testament's genius and uniqueness can be seen in the merger of previously unmixed Jewish concepts and only rarely introducing something completely new.
Consider the combination of Logos or Memra (מֵימְרָא) of God and the incarnation of the Logos in John 1:14, and the merging of The Son of God (בֶּן אֱלֹהִים, ben Elohim) with The Son of Man (בֶּן אָדָם, ben adam or בַּר אֱנָשׁ, bar enosh) in John 5:25-28. This theological fusion highlights both the divinity and humanity of Jesus, as the eternal Word (Logos) becomes flesh and as the Son of God takes on the role of the Son of Man, emphasizing His authority over life and judgment in both realms.
God is speculated to have consumed a human body temporarily in the past. In the Torah, when three men visit Abraham. Two are angels and one seems to be the LORD. These seem to be temporary incarnations. In the case of Yeshua, the Messiah, we see a more permanent and “real” incarnation that is meant to last and be everlasting.
The Talmud teaches nothing but it does compile a lot of rabbinic teachings that sometimes appear to contradict each other. Some Talmudic sages of a later era also understood the triumphant and tragic prophecies about the Messiah to predict two different Messiahs, the Son of David (מָשִׁיחַ בֶּן־דָוִד, Mashiach ben David) and the Son of Joseph (מָשִׁיחַ בֶּן־יוֹסֵף, Mashiach ben Yoseph).
"Our Rabbis taught [the following.]The Holy One, blessed be He, will say to the Messiah, the son of David (may he reveal himself speedily in our days!): Ask of me anything, and I will give it to thee, as it is said, I will tell of the decree, etc., this day I have begotten you; ask of me and I will give the nations as your possession [see Psa. 2:7-8]......But when he will see that Messiah the son of Joseph is slain, he will say to him: Lord of the Universe, I ask of You only the gift of life. As to life, he would answer him: Your father David has already prophesied this concerning you, as it is said, He asked life of you, and you gave it to him, [even length of days forever and ever; see Psa. 21:5]." (Babylonian Talmud, Sukkah 52a)
Another passage from the Talmud, which reveals a rabbinic understanding of the merit-based reward of the Messiah's coming to redeem Israel, shows an alternative attempt to harmonize the triumphant, cloud-riding Messiah with the tragic, meek, and suffering servant riding on a donkey. It proposes that the prophecies describe two potential Messiah trajectories, which will depend on the condition of the covenant people.
"[In Isa. 60:22] it is written: b'itah (in its [own] time [will the coming of Messiah happen]), but it is also written, achishenah (I [the Lord] will hasten it)! [The resolution:] If they are worthy, I will hasten it; if not, [it will simply happen] in its [appointed] time... [In Dan. 7:13] it is written: And behold, one like a son of man (bar enosh) came with the clouds of heaven, but [in Zech. 9:9] it is written: [Behold, your king comes to you...] lowly and riding upon a donkey!..... [The resolution:] If they are meritorious, [he will come] with the clouds of heaven; if not, lowly and riding upon a donkey. King Shapur [I, the Great; ca. 240-270 CE] said to [Rabbi] Samuel: You maintain that the Messiah will come [riding] on a donkey. I will rather send him a white horse of mine! He replied: Have you a horse of a hundred colors?" (Babylonian Talmud, Sanhedrin 98a)
In Christianity, the suffering messiah and the triumphant messiah are one and the same messiah. Further in Babylonian Talmud, Sanhedrin 98a, we see a King talking to the rabbi Samuel. The King says the Messiah should enter on a horse, much like a king would. Even Samuel says, he can’t have just any horse, but one of a hundred colors!
In Revelation 5:5-6, John hears about a lion but turns to see a lamb. Specifically, in verse 5, one of the elders tells John, "Do not weep! Behold, the Lion of the tribe of Judah, the Root of David, has triumphed." But when John looks, in verse 6, he sees "a Lamb, looking as if it had been slain, standing at the center of the throne." This profound imagery emphasizes Jesus' dual identity as both the conquering Lion and the sacrificial Lamb.
The 144,000 are mentioned in two key passages in the Book of Revelation (Revelation 7:1-8, 14:1-5). They are called to give away their lives as a testimony, representing a worshipping community that is willing to die for the Messiah. Despite facing death, the 144,000 are described as victorious in Revelation 14. They are portrayed as standing triumphantly with the Lamb on Mount Zion, symbolizing their spiritual victory and eternal reward.
The two concepts of a Suffering Messiah and a Triumphant Messiah are kept separate in Jewish rabbinic literature. However, in Christian tradition, they are combined. Revelation, just like the Gospels, takes these two independent and hard-to-reconcile concepts of Messiah, a triumphant victor and a suffering servant of God. It combines them into one person, Yeshua, the Messiah who already came, suffered and is yet to claim his full glory upon his return.
In many places, the New Testament describes the Messiah as if the victory has already been claimed. In reality, it is claimed in heaven but not yet on the earth.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
All Tribes Will Wail
...and all tribes of the earth will wail on account of him. Even so. Amen. (Rev 1:7)
While in Zechariah 12:10 it is Israel that mourns for the pierced one. And even though אֶרֶץ (eretz) is often correctly translated as Land of Israel and not Planet Earth, it is very possible that all nations of the Earth are still in view. In the later chapters, you see the nations being deceived by the beast. In the end, when the judgment comes and the bowls are poured out on the nations, surviving Gentiles are joining the followers of Jesus. There is a good argument that this expands to include all of the nations and Israel on earth.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
8 “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” Vision of the Son of Man (Revelation 1:8, ESV Bible)
Alpha and Omega
John wrote his letter in Judeo-Greek, a form of the common or "koine" Greek language. Yet he probably experienced the visions in his native tongue, Hebrew or Aramaic.
The Alpha and Omega are the first and last letters of the Greek alphabet, an equivalent of the Hebrew Aleph and Tav - א and ת.
If we look at the text itself, the "Alpha and Omega" appears distinct from the image of the glorified Jesus. In Revelation 1:4-5, we see three different “groups"/entities”:
"From the one who is and who was and who is coming, and from the seven spirits who are before his throne, and from Jesus Christ." (Rev. 1:4b-5a)
"I am the Alpha and the Omega, says the Lord God; the one who is and who was and who is coming - the Almighty One." (Rev. 1:8)
Although we are normally told that the Alpha and Omega is normally Jesus, based on the text here alone, in Revelation 1, the alpha and omega and Jesus are not one and the same! We see something else in Revelation 22:
(John speaks to the angel) 8 I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship at the feet of the angel who showed me these things. 9 And he said to me, (angel speaks to John) "Do not do that; I am a fellow servant of yours and of your brothers the prophets, and of those who keep the words of this book. Worship God!".... (God / YHVH speaks) 12 "Behold, I am coming quickly, and My reward is with Me, to reward each one as his work deserves. 13 I am the Alpha and the Omega, the first and the last, the beginning and the end." (Rev 22:8-13)
In contrast to the book of Daniel, here we see John being told not to seal up the things in this book.
It is essential to keep in mind, as we slowly read Revelation, that a variety of voices are being heard. There is God, John, Spirit, Jesus, various angels and archangels, the Bride, etc.
As in any complex composition, such a rich polyphony of heavenly sound will demand careful and attentive listening in order to clearly distinguish among the voices and appreciate both their choir-like message and the voice of the individual performers.
In verse 12, we see the father speaking. This is not Jesus speaking and this is based on the trinity not being fully developed yet.
(Jesus speaks) 16 "I, Jesus, have sent My angel to testify to you of these things for the churches. I am the root and the descendant of David, the bright morning star." (Spirit speaks, Bride speaks) 17 The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who desires, take the water of life without cost. (John?) 18 I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues that are written in this book; 19 and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book. (YHVH or Jesus speaks) 20 He who testifies to these things says, "Yes, I am coming quickly." (Anonymous responder speaks) Amen. Come, Lord Jesus. 21 The grace of the Lord Jesus be with all. Amen. (Rev 22:16-21)
We see the statement about the alpha and omega and very quickly after that we see “I Jesus.” Does the “I Jesus” refer to the alpha and omega or is there something else going on? The entire chapter from Revelation 22:8-21 has a lot of different voices speaking, one after the other. This is a polyphony of voices. Jesus speaking in verse 16 appears to be unrelated to the alpha and omega voice in verse 13.
Verse 19 is a warning to the scribes and less a warning for theologians. Scribes were unfortunately known to add things and attempt to clarify things. We have thousands of manmuscripts where we can tell that a scribe did not copy as is.
In summary, the alpha and omega does not have to be the same person. The voices in Revelation change often.
"I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance in Jesus, was on the island called Patmos on account of the word of God and the witness of Jesus." (Rev. 1:9)
Voices of Revelation: Earthly Trials and Heavenly Realities
Revelation is a multi-faced message with many voices. We can see how in Rev. 22 the voices alternate between the Almighty God (v. 13) and Jesus (v. 16). Other voices in that same chapter include "the angel" (or messenger), "the Spirit," and "the Bride." There are many “actors” who come and go throughout the letter. Now John identifies himself as the next speaker in this chorus of voices.
We see John describing himself being a partaker in tribulation (trials on earth) and a partaker in the kingdom. There will always be a dual reality of things happening on earth and things happening in the heavenly realm. This is phenomenon that Jesus followers are in tune to since they live in both realities simultaneously.
Apocalyptic thought will draw you to multiple realities. It will look at where you are in the moment and things going on within the spiritual realm. Perseverance becomes a key idea. It is important that you as the reader make it through these times of tribulation.
We see that John is on the island of Patmos, and he is there because of the things he has been teaching about God and Jesus. John identifies the historical circumstances during which he saw the vision and wrote down the message.
While it would have been helpful to know the exact year John wrote the Book of Revelation, he only mentions his exile on the island of Patmos, a place where, according to tradition, the Roman government sent political prisoners. John himself was likely imprisoned for his bold witness about Jesus, exalting Him as king and ruler of all, a message that would not have gone unnoticed by Roman authorities. Rather than execute John and risk martyrdom fueling further support for his cause, exiling him to a remote island effectively silenced him, keeping him away from the people without turning him into a martyr.
Scholars suppose that John was on Patmos either during the reign of Emperor Domitian around 95 CE or possibly between 68-69 CE during the reign of Emperor Nero. The persecutions of the Christ-followers were frequent and intense around those dates. There are no certain or clear dates in the Book of Revelation.
Some scholars see during the time of Domitian as a possibility despite clear references to Nero in the numerology. This argument, says that Nero became the original “guy you love to hate” and represents everything about what is wrong with the Roman Empire.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea.” (Revelation 1:10-11, ESV Bible)
What is the Lord’s Day
We discussed this verse in the introduction to Revelation and understanding the Lord’s Day is a foundational part of understanding the entire book. This short remark has caused much disagreement and misunderstanding among the readers of Revelation. What is this Lord's day? There are three interpretive options here:
1) The first possibility is that "the Lord's day" could be a reference to the Sabbath. It would make sense to speak of God's day, the Sabbath (naw, shabbat), in this way. However, we never see "Lord's day" used to refer to the Sabbath anywhere else in Jewish literature. In addition, if the day of the week was the Sabbath as opposed to other days, it is not clear why this would be important. Why should Yohanan stress this particular time?
2) The second option (a traditional option) is that "the Lord's day" is "the day of his Resurrection" the first day of the Israelite week - Sunday. That is why some English Bibles even capitalize "Day." This theory suffers similar problems as the first one. The first day of the week was never called "Lord's day" before this moment. If John is identifying a specific weekday in his message, he does not explain why. The theory of this day being Sunday seems to be a later development.
3) The third, far more likely option is that the "day of the Lord" refers to the "end-time day of reckoning and judgment" that the Hebrew Prophets often spoke about. The phrase "the Day of the LORD" (yom ADONAD) is used many times in the Hebrew Bible (Is. 2:12; 13:6-9; Ezek. 13:5, 30:3; Joel 1:15; 2:1-31; 3:14; Amos 5:18-20; Obad. 15; Zeph 1:7-14; Zech 14:1; Mal 4:5).
For example, Malachi 4:5-6 states:
"Behold, I [will] send you Elijah the prophet before the coming of the great and awesome day of the Lord. He will turn the heart of fathers regarding [their] sons, and the heart of sons regarding [their] fathers, lest I come and strike the earth with a curse." (Malachi 4:5-6 / 3:23-24)
John is writing from a specific location (Patmos) during a particular moment in history. He is caught up, surrounded by the reality of "the Day of the LORD" (yom ADONAI). He is being shown something that is not a reflection of his time and his place.
The visions he records are rooted in the prophetic reality of the future day of God's triumph. Just as in the case of the Hebrew prophets, John was able to speak to his present from the dual perspective of the past - the covenant and the future - the consummation of the covenant and restoration of all things.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
A Voice Like a Trumpet
John is in the Spirit when he suddenly hears a voice speaking from behind him.
I was in the Spirit on the Lord's Day when I heard behind me a loud voice like a trumpet, 11 saying: "Write in a book what you see and send it to the seven churches--to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. (Rev 1:10)
From this verse, we can understand why Revelation was written.
Yohanan compared the voice he heard to the sound of a trumpet. It is not possible to know for sure what sort of trumpet sound he had in mind. In Biblical Hebrew, the term for both "human voice" and any "generic sound" is one and the same (kol). Was this an Israelite "shofar" - a trumpet made of goat's horn? Was it some type of bronze trumpet also known in the Mediterranean region?
We may not know what sounds John heard, but the fact that he described it as a trumpet sound lets us know that the message John received was connected with how the trumpet was normally used in Jewish culture - a call to gather and to prepare.
The trumpet or shofar blast that John heard may even have been a specific call to prepare for the great judgment at the end of days—the prophetic "Day of the Lord."
"The great day of the Lord (מִן דִי סִיטָן) is near! ...That day is a day of wrath, a day of trouble and distress, a day of devastation and desolation... a day of the shofar and sounding [an alarm] (יוֹם שׁוֹפָר וּתְרוּעָה)!" (Zeph. 1:14-16).
Though Yohanan is at Patmos, he is somehow immersed in the vision of the Day of the Lord. The sights, the sounds, and all he sees reflect another reality that he is being shown. This is ἀποκάλυψις (apokalupsis), this is הִתְגָּלוּת (hitgalut) – Revelation.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
12 Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, 13 and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. 14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, 15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. 16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. (Revelation 1:12-16, ESV Bible)
What are the Seven Lights?
When John turned back to look in the direction of the voice speaking to him, he first saw seven lights. What were those lights?
Our guess would be – a menorah (מְנוֹרָה) – the golden seven-branched lamp similar to the one which stood in the Jerusalem Temple. The presence of the Temple menorah would signal to John's audience that his vision took place in/at the temple/tabernacle (heavenly or earthly), and more precisely, in the inner section. This is the inner part of the Temple, where the priests would go into. This area is not accessible to just anyone.
Instead of the seven individual lamps, one can imagine the son of a man walking among seven branches of a massive menorah (מְנוֹרָה). That the heavenly temple would have a menorah just as the earthy one did is logical. Moses was shown the temple in heaven and was asked by God to craft a replica on earth, containing the menorah (Exodus 25:31-33). Some sort of priestly service in the heavenly temple is going on and this is not unique to Revelation. We can read about this in Hebrews 8:1-5, Testament of Levi 5:1-3, 2 Enoch 15, and many other texts)
The fact that the Son of Man walks among the seven heavenly lamps (מְנוֹרָה, menorah), in heaven indicates that he (Jesus), is the heavenly high priest. He also speaks to John, and that means he is the source of this revelation. Thus "the revelation of Jesus the Messiah."
It is easy to miss the cultural imagery when reading in English or Greek. Yet the conceptual symbolism of Revelation depends heavily on the Hebrew cultural symbols such as shofar and menorah.
See how the symbolism of the Temple appears together in this Beit Alpha Synagogue mosaic (c. 6th century CE).
The seven golden lampstands are given further meaning in verse 20:
20 As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. (Revelation 1:20, ESV Bible)
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
Jesus - The High Priest
In Revelation 1:12-13, we are presented with an image of a heavenly Temple, where someone is performing priestly duties in its inner section. In Judaism, only priests were permitted to enter the innermost chamber of the Temple to serve before God. This image of Jesus as a heavenly high priest is not unique to Revelation. The book of Hebrews also portrays Him in this role:
"We have such a high priest, who has taken his seat at the right hand of the throne of the Majesty in the heavens, one who serves in the sanctuary and in the true tabernacle pitched by the Lord [himself], not by a human. For every high priest is appointed to offer both gifts and sacrifices, so it is necessary that this one would also have something to offer. Now if he were on earth, he would not even be a priest at all, since there are those [of the tribe of Levi] who offer the gifts according to the Law [of Moses]. They serve a copy and shadow of the heavenly [patterns]." (Heb. 8:1-5)
Here, we see Jesus described as the High Priest in the Heavenly Temple, seated at the right hand of the throne of God. This imagery echoes that found in Daniel, where two figures are present in the heavenly realm, and in the Book of Enoch, where both receive glory and honor.
The author of Hebrews explains that if Jesus were on earth, He would not serve as a priest, because He was not from the tribe of Levi. The earthly Temple, therefore, is not the ultimate Temple—it is merely a shadow or a copy of the true heavenly one, functioning like an embassy to the heavenly Temple.
The idea of a heavenly temple first appears in the books of Moses. When Moses ascended Mount Horeb, he received instructions to build the "tabernacle" (מִשְׁכָּן, mishkan), a portable dwelling for God's presence during Israel's time in the wilderness. Moses was "shown" the design of the heavenly temple (Exodus 26:30), and his task was to reflect this divine structure in the earthly tabernacle. This earthly sanctuary was meant to mirror the heavenly realm Moses witnessed.
In Ezekiel 40, there is also a depiction of a temple. The dimensions differ from the earthly temple, leaving scholars to debate whether Ezekiel was describing a future or heavenly temple.
The concept of a heavenly temple is further mentioned in the Testament of the Twelve Patriarchs, a 2nd-century BCE Jewish apocalyptic work. This text, known to Paul, offers wisdom literature and contains quotations found in Paul's letters. One passage reads:
"And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and the Most High on a throne of glory. And he said to me: Levi, I have given you the blessings of the priesthood until I come and sojourn in the midst of Israel." (The Testament of Levi 5:1-3, 2nd century BCE)
For ancient Jews, the idea of a heavenly temple was a firmly established belief. It was understood that the priests from the tribe of Levi served as intermediaries until the time when God would dwell directly among His people. Even in the Old Testament, while God lived among Israel, there was always a "buffer zone" in the form of the Temple, with priests able to come closer to God's presence at specific times, doing what the average person could not.
So in Revelation we have this idea that Jesus is walking among the menorah, which appears so massive that Jesus can walk between them. In various Jewish traditions, the figure of Metatron (מֶטָטְרוֹן) overlaps with the visions of the Son of Man and acts as the high priest of the heavenly temple. This temple is located in close proximity to the heavenly chariot at the base of God's throne. It appears not as a stationary throne but as a mobile throne. We see mention of Metatron in 3 Enoch:
"Metatron [one next to the throne] is the Prince over all Princes and stands before him who is exalted above all gods. He goes beneath the throne of glory, where he has a great heavenly tabernacle of light, and brings out the deafening fire and puts it in the ears of the holy creatures so that they should not hear the sound of the utterance that issues from the mouth of the Almighty." (Sefer Hekhalot / 3 Enoch 15b, c. 3-5 century CE)
Metatron appears to have a service duty and goes beneath the throne of glory. We get the idea that there is a temple like place below the throne. The fire is used to deaden the sound of the Almighty. We are not told why in this passage. What is clear is a parallel similar to Revelation, where we have a figure that is exalted performing a tabernacle like duty. These are the kind of traditons that existed and we are not sure how far back these traditions go. John may have had some of these traditions in mind.
The author of Hebrews also presents a similar idea but it is not unique to Hebrews. One ancient scroll found at Qumran imagines that Melchizedek is the heavenly high priest (11Qmelch). This is why Yeshua, who has no priestly (Levitical) heritage, can stand next to the golden lamp. The Melchizedek tradition is a tradition that shows up all throughout Jewish literature and gets voiced in Hebrews 7 that explains:
For this Melchizedek, king of Salem, priest of the Highest God, who met Abraham as he was returning from the slaughter of the kings and blessed him, to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is the king of peace. Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually. (Hebrews 7:1-3)
Most of the references to Melchizedek come from extra-biblical sources. However, Melchizedek is a real person described in Genesis who interacts with Abraham. There is a lot of mystery surrounding that text but from a plain reading he appears to be a king from Salem. Is this a king from the future heavenly Jerusalem? This king is allegedly living in the area of future Jerusalem, long before David made it his capitol.
In Revelation, the mysterious heavenly figure traditionally called Son of Man and Metatron is Jesus Christ - the eternal heavenly high priest. Revelation blends these previously existing traditions into harmony with Yeshua. Next we get a description of the Son of Man:
"... I saw one like a son of man, clothed [in a robe reaching] to the feet, and girded across his chest with a golden sash." (Rev. 1:13)
Messiah's clothing is consistent with his priestly duties, though they differ from the Aaronic priestly garments. (Ex. 28 and Lev. 16) Precise correlation is not necessary because Messiah's priesthood is of a different order (Melchizedek and not Aaron). In other words, it is okay that they differ in description. We see that the priestly role comes with priestly clothing.
Leviticus is a book that talks alot about the temple and the priests. In Leviticus, we read:
"Aaron shall enter the holy place with this: with a bull for a sin offering and a ram for a burnt offering. He shall put on the holy linen tunic, and the linen undergarments shall be next to his body, and he shall be girded with the linen sash and attired with the linen turban (these are holy garments)." (Lev. 16:3-4)
In Leviticus we see a description of what the High Priest, Aaron is supposed to wear in the holy place. We see a linen tunic, sash and turban. As a side note, a kippah (כִּפָּה) or keepah, also known as a yarmulke (from Yiddish), is a traditional Jewish head covering worn primarily by men and, in some communities, by women. The kippah is typically a small, rounded cap placed on the crown of the head. This is a tradition that goes back to the priestly garments. Since Israel is a nation of priests, every man whether they are connected to the Levitical lineage or not, acts as a priest of their household and is to show reverence to God.
In the heavenly realm, things are a little different than what is described in Leviticus with the Aaronic Priesthood. In Revelation 1:13, we read about a robe reaching to the feet and a sash, but we do not read about a white turban. We do, however, read in vs. 14 that his head (and then separately his hair) is described in terms of white wool.
There is some similarity to the high priest's attire for the Day of Atonement, during which (unlike his daily clothing) the High Priest's clothing was all white. There is an interesting description of the priestly garments described in the Talmud. In a much later rabbinic discussion, the priestly vestments themselves carry atoning functions:
R. 'Inyani b. Sason also said: Why are the sections on sacrifices and the priestly vestments close together? To teach you: as sacrifices make atonement, so do the priestly vestments make atonement. The coat atones for bloodshed.... The breeches atoned for lewdness... The miter made atonement for arrogance. The girdle atoned for [impure] meditations of the heart... The breastplate atoned for [neglect of] civil laws... The ephod atoned for idolatry... The robe atoned for slander... the head plate atoned for brazenness.. ...(Babylonian Talmud, Zevachim 88b)
Here we see the priestly vestments as making atonement, which is a novel and uncommon way of thinking. This is not theology but just some rabbis discussing the function of the clothing itself. Based on this, what the priest wears or does not wear matters. This represents a cultural value that we are tying in to the text to give some context to what we are seeing in Revelation.
Consider the image of Jesus as a priest and the Word of God (מִן דְּבַר יְהוָה, davar ADONAI). In Jewish worship, handwritten biblical scrolls are carefully preserved and treated with great respect. They are adorned and literally "dressed" in special mantles. In the synagogue, scrolls are often clothed in an elaborate mantle or kept in a folding case to protect them from the elements. This reverence highlights the sacred nature of the scriptures and mirrors the imagery of Jesus as the embodiment of God's Word and ultimate priest. Torah scrolls are dressed, very much like a priest.
In more recent times, scrolls have been adorned with ornate crowns and finials called pomegranates (רִמּוֹנִים, rimmonim). Just as priests wore breastplates, Torah scrolls in the synagogue are often decorated with breastplates. Both the crown and the breastplate are typically crafted from precious or semi-precious metals, symbolizing the honor and sanctity of the Torah. This practice reflects the deep reverence for the Torah, drawing a parallel to the attire of ancient priests, who also wore symbolic garments that signified their role in divine worship.
Finally, beneath the outer covering, the scrolls have a belt-like sash that prevents them from unrolling when not unfolded for reading. Some of this symbolism may be more modern than the first century CE, but the image of Messiah as the Word of God (דָּבָר יְהוָה, davar ADONAI) would have been easily associated with the Scriptures. This connection reflects the reverence with which the Word is treated, paralleling how the Torah scrolls themselves are adorned and handled with great care in Jewish tradition.
We have teased out ideas and concepts that exist within Jewish culture. When a Jew would have read Revelation and seen these images within, their minds would have likely thought about many of the things mentioned above.
There is no reason to expect a precise correlation between the priestly vestments in the Mosaic Tabernacle and those of Jesus. Messiah's priesthood is of a different order (the order of Melchizedek and not the order of Aaron).
Relative correlation can, however, be established, and it shows the general idea of Jesus as the heavenly priest. This is more than enough to connect the dots.
Ancient Jewish literature contains many accounts of heavenly visions that describe majestic and exalted beings, mysterious revelations, and conversations with angels. These texts provide glimpses of the future God's throne. Many of these literary works depict a heavenly being who is often called the son of man, someone who resembles a human being, a priestly figure.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
The Son of Man
The term “son of man” is used throughout second temple literature. Just as authors of other apocalyptic books depict the "heavenly son of man, Yohanan describes Yeshua in similarly lofty and majestic terms. He employs idiomatic language to hint at his nature as well as his relationship with the "one sitting on the throne."
If one wants to understand Revelation better, it must be studied against other apocalyptic Jewish texts and messianic traditions of 1st century Judaism.
"…I saw one like a son of man, clothed [in a robe reaching] to the feet, and girded across his chest with a golden sash." (Rev. 1:13)
This perception of a being who appears like a "son of man (Adam)" - i.e. a person or a human being opens John's account of what he saw in his extraordinary vision. It does not mean “man” in the strict sense but more in regard to mankind or human. The text continues with a further visual description of this "Son of Man" in detail:
"His head and his hair were white, like white wool, like snow; and his eyes were like a flame of fire. And his legs were like burnished bronze, like [metal] refined in a furnace; and his voice was like the voice [i.e., sound] of many waters. And in his right hand he was holding seven stars; and out of his mouth came a sharp, two-edged sword. And his face was like the sun shining in [all] its might." (Rev. 1:14-16)
The image of the Son of Man is majestic. White hair can signify age, but can also signify glory, a shining like appearance. Overall, we see a description that alludes to a shining appearance. He is using imagery that would have been familiar to the people of his day to describe what he sees. A lot of the imagery can be strange, disturbing and scary with fiery eyes and swords coming out of the mouth.
The descriptions are vivid. John's vision is strongly reminiscent of another similar encounter in another apocalyptic text. It may even quote or paraphrase this well-known text. The words come from Daniel:
"And on the twenty-fourth day of the first month I was upon the bank of the great river, that is, the Tigris. And I lifted up my eyes and saw, and behold: one man clothed in linen, with his waist girded with [a belt of] pure Uphaz gold. And his body was like beryl [or, jasper]......And his face was like the appearance of lightning; and his eyes were like flaming torches. And his arms and his legs were like the sight of polished bronze. And the voice of his words was as the voice of a multitude." (Dan. 10:4-6)
Here in Daniel the prophet sees a vision. The passage from Daniel is almost identical to the description in Revelation. Both texts, the Book of Daniel and Revelation, testify to an encounter with a singular being who looked like a human being. In each case, the man wore a white linen robe girded with a golden sash across his waist in Daniel and across his chest in Revelation.
In the book of Revelation, John also sees an angel-like heavenly being holding seven stars in his right hand. While it is important to try to identify the symbolism behind the seven stars, it is more important to note that he is holding them all in his right hand. That, of course, speaks of his great authority and power.
All throughout scripture, the right hand is a symbol of power, and strength.
..and out of His mouth came a sharp two-edged sword, and His face was like the sun shining in its strength. (Rev 1:16)
As dozens of artists have attempted (without much success) to recreate this image from the vision, we must point out the awkwardness of John's further description of the Son of Man - "from his mouth came a sharp two-edged sword.
The sword (חֶרֶב, herev) was the ultimate symbol of strength, dominance, and victory in the ancient world. There are many kinds of swords. Swords that were two-edged were particularly deadly because they were able to cut from both sides of the blade. Keeping in mind the literary genre of Revelation, we know that the double-edged sword is used as a metaphor here. The imagery conveys that the mouth of the Son of Man wields great power, like that of a double-edged sword. It can wound and to slay enemies in a manner quite like the Lord of the Spirits in Enoch.
Revelation continues to speak in cultural images familiar to the audience. Just as the mark on the forehead and arm, the heavenly lights, and the priestly vestments, the sound of the trumpet, this image makes its own point. The sword in the mouth is an image of power and danger for the enemies, akin to the effect of a brandished firearm for a modern audience.
The Second Temple literature and the Bible include several passages that show that the mouth can be a very deadly weapon. In some places, the words themselves slay. In others, it is fire or breath from the mouth that destroys.
"And the Lord of Spirits seated him on the throne of his glory, and the spirit of justice was poured out upon him. And the word of his mouth slays all the sinners, and all the unjust are destroyed from before his face." (1 Enoch 62:2)
We see similar imagery in 1 Enoch that we see in Revelation. In both descriptions, this heavenly Son of Man has eyes like flaming torches, legs like burnished bronze, and a face shining like a sun (or lightning).
His voice was like the voice or a sound of a multitude of people or the sound of rushing waters. The language is clearly poetic, full of analogies, and creates a sense of awe and majesty.
Yet despite these striking similarities, the two texts are not identical and exhibit specific differences.
In Revelation, the Son of Man is seen with hair that is white like wool and like snow (v. 14). This is not so in Daniel. Moreover, John's description adds two more important features: the seven stars held in the man's hand and the two-edged sword coming forth from his mouth. These are not in Daniel.
The reference to white hair suggests another text, curiously also located in the Book of Daniel. The Almighty God of Israel is described as the Ancient of Days (עַתִּיק יוֹמִין, atik yomin), the Eternal Creator, who not only wears a white robe but also has a head of white hair. Is this coincidental?
"While I was watching, thrones were set up, and the Ancient of Days took his seat. His garment was white like snow; the hair of his head was like lamb's wool. His throne was ablaze with fire and its wheels were all aflame. A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; many tens of thousands stood ready to serve him. The court convened and the books were opened." (Dan. 7:9-10)
Some important details (white robe and hair) of the angel-like heavenly being who appears in Revelation (Son of Man) are consistent with the description of the Ancient of Days in Daniel. We cannot yet speak of a full merger of the characters, but the passages express a certain deliberate resemblance.
In Enoch, God is described with the term "Head of Days" (corresponding to "Ancient of Days" in Daniel). In Enoch, God is also called "the Lord of the Spirits." Just as in the book of Daniel, in Enoch, the Almighty is described as having white hair like wool.
"And there I saw one who had a head of days; and his head was white like wool. And with him was another being, whose countenance had the appearance of a man. And his face was full of graciousness, like one of the holy angels. And I asked the angel who went with me and showed me all the hidden things... (1 Enoch 46:1-2)
For a Jew in the first century, many of their stories have been passed down generation after generation. Much of the imagery that we see in John is deliberate and could have been understood by other Jews who were familiar with other apocalyptic texts or stories. As modern readers, we don’t possess that similar knowledge and were not a part of that culture. Thus, it is much more difficult for us to make sense of what John is saying. However, we do have other apocalyptic texts that we can reference to get an idea of what is being said.
“...concerning that Son of Man, who he was, and whence he was, [and] why he went with the Head of Days? And he answered and said unto me: This is the Son of Man who has justice, with whom dwells justice, and who reveals all the treasures of that which is hidden, because the Lord of Spirits has chosen him. And his lot has the pre-eminence in the presence of the Lord of Spirits in uprightness forever." (1 Enoch 46:3)
As in many apocalyptic passages, the Son of Man figure (בֶּן אָדָם, ben adam in Hebrew, or in Aramaic – בַּר אֱנָשׁ, bar enosh) is in the presence of the Lord of the Spirits. In this passage from Enoch (with which John may have been familiar), he is not the one with white hair. Perhaps this is John's own way of intentionally blending the Father and the Son. It is hard to say for sure, but it seems that way. He may want us as the reader to connect these two figures together.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.
17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, 18 and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades. 19 Write therefore the things that you have seen, those that are and those that are to take place after this. 20 As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. (Revelation 1:17-20, ESV Bible)
John drops to the ground at the sight of the heavenly Son of Man. As he rises back to his feet, in Rev 1:19, he is commissioned to relate what was shown to him to others.
"Therefore, write the things you have seen, and the things that are, and the things that will take place after these." (Rev. 1:19)
Many people only see Revelation as relating to the future only. This verse demonstrates that John is to write about what he has seen and things that are as well as things that will take place in the future.
There are many disagreements about the message of Revelation. Some see it all as the future yet to come, while others recognize that many things John describes occurred during John's lifetime.
Whether one takes the historical approach or a purely futurist one, some passages in Revelation appear to refer to the first century, while others refer to events in the future. The entire book cannot be fully explained in light of first-century events.
'[As for] the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands: the seven stars are the messengers [or, angels] of the seven assemblies, and the seven lampstands are the seven assemblies." (Rev. 1:20)
The stars and the lampstands are connected with the seven Jesus-believing assemblies and their angels (מַלְאָכִים, malachim) or messengers.
The word "angel" can be ambiguous in biblical texts, and Revelation is no exception.
Angels are always seen as heavenly beings; thus, every time the word angel (מַלְאָךְ, malach) appears in a biblical context, the presence of a supernatural heavenly being is assumed. But the term can also refer to a human messenger in both Hebrew and Koine Judeo-Greek.
In Synagogue worship, a person who leads prayers for the benefit of everyone is called Shaliach Tzibbur (שָׁלִיחַ צִבּוּר) in Hebrew, which literally means "messenger of the assembly." Some call this person a "chazzan" or "cantor" depending on the tradition. Yet regardless of the name, this messenger of the assembly leads and performs certain functions on behalf of all worshippers.
In verse 20, it could be talking about a human messenger or it could be talking about a heavenly angel assigned to each city.
"To the angel [or, messenger] of the assembly in Ephesus write... " (Rev. 2:1a)
It makes sense that a human messenger (שָׁלִיחַ, shaliach) would deliver and even read a letter addressed to a community, but heavenly messengers delivering words to humans is a feature of most apocalyptic books. Maybe both are at play in Revelation. Consider this interesting parallel.
In Jubilees, Jacob receives seven tablets from an angel. He reads them and discovers the future of his family. So he does exactly what John did, he passes on the angelic message to his sons.
"And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons throughout all the ages (Jubilees 32:20-21)
Letters to Churches? The English word "church" does not appear in the original text. The word church does not exist yet. The Greek text uses the term ekklesia, which was a common Greek word having nothing to do with either the Christian faith or spirituality. Ekklesia could mean all kinds of things. It could mean a professional union, city affiliation or any community that is connected around some principle. The word synagogue is a Greek word used in the Jewish world (much like Sanhedrin, which is also a Greek word). In the first century, the word synagogue, was not essentially referring to only a Jewish concept. It was a Greco-Roman institution of which Jews made a big use. Think of a local community club where a lot of Jews were congregating and has support of Jews. Synagogues in this first century context were not exclusively Jewish and ekklesia was not exclusively Christian. This becomes a problem when translating. For example, later when we read “synagogue of Satan.” Today synagogue means exclusively Jewish and thus if we read into that it will imply a Jewish connection or relationship to Satan. This secular and ancient term is equivalent to the Hebrew for "gathering" or " "crowd" (קָהָל (qahal)).
We should not imagine steeples, crosses, communion tables, baptistries, tall ceilings, and stained-glass windows but rather small gatherings of people who came together to support each other in someone's home or in some public venue. A much better translation for ekklesia would be "assembly."
These "assemblies" were groups of Jews and former pagans who embraced faith in the Jewish Messiah predicted by Israel's prophets. Later in history, non-Jewish Christians would develop an identity distinct from Israel and would move away from all things Jewish. But at this point, the gatherings of Christ-followers (even in Asia Minor) looked more like home synagoques than Christian churches people know today.
You cannot blame the followers of Jesus as wanting to establish something of their own. Consider at this point, the majority of Jewish leaders has not accepted Jesus as the Messiah. The Jewish leaders are the ones who determine year after year when the biblical holidays are to take place. You have “Christian” leaders waiting till the last moment for Jewish leaders to declare when the holiday begins. There is likely good reason for Christian clergy to break away from Jewish clergy over time that would make sense from a historical stand point.
References
This lesson was adapted from Dr. Eli Lizorkin-Eyzenberg's teachings in Revelation in Its Jewish Context, Part 1, as presented on the Israel Bible Center website.