Revelation of Jesus Christ
Ἀποκάλυψις Ἰησοῦ Χριστοῦ
The Book of Revelation was likely written by the Apostle John during his exile on Patmos near the end of Emperor Domitian’s reign, around A.D. 90 (commonly dated between A.D. 85–95), as affirmed by early church testimony (Irenaeus, Victorinus of Pettau, Eusebius, Jerome). While the exact year is uncertain, historical and textual evidence place its composition near the close of the 1st century. All existing manuscripts of the Book of Revelation are preserved in Greek, including early witnesses such as the Codices Sinaiticus and Alexandrinus. However, the text’s linguistic character is highly Semitic, displaying grammatical constructions, idioms, and patterns of parallelism that reflect a Hebrew or Aramaic texts. These features indicate that John was composing within that context. The book’s vocabulary and imagery draw heavily from the Hebrew Scriptures, giving Revelation a distinctly Jewish prophetic style.
King James Revelation Modernized (KJRM) and KJRM Interlinear, produced by Kevin Dees, updated last 1 July 2026.
The Revelation of Jesus Christ to the Churches: Overcome
The Greek verb σημαίνω carries the sense of “to give a sign,” “to signal,” “to point out,” “to indicate,” “to make clear,” “to make known,” “to communicate information,” “to report,” “to disclose,” or “to signify.” Thus, in Revelation 1:1, ἐσήμανεν may be understood as “He made it known,” “He communicated it,” or “He signified it.” The word can involve communication through signs, but it does not, by itself, require the meaning “to make symbolic.”
Thus, when Revelation 1:1 is translated as “he reported it,” the Greek could also carry the sense that He “made it known,” “communicated it,” or “indicated it,” with the possible nuance of communicating by means of a sign. This does not mean that every detail in Revelation is symbolic, but it does show that the book itself allows for symbolic communication. This is not only suggested in the opening verse; it is explicitly demonstrated when Jesus interprets the seven stars and the seven lampstands for John: “The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.” (Revelation 1:20, KJV). Therefore, Revelation should not be forced into a purely literal reading at every point. The lampstands are real features within John’s vision, but they are not merely literal lampstands; they signify the churches, portrayed through the heavenly image of light-bearing stands before Christ.
Re 1:1, Re 22:16 — Bookend — "sent my messenger"
Reading would be out loud
Re 1:3, Re 22:10 — Bookending — "time is at hand."
Message to the Seven Churches: Peace From The Father, Seven Spirits, and Jesus
The throne is clearly the Father's.
He is not just King of Kings but also prince or ruler, ἄρχων, of the kings.
“Released” (λύω) appears in the Critical Text, while “washed” (λούω) is found in the Majority Text; in Greek, these two verbs differ by only a single letter. Within Revelation’s broader context, Christ is portrayed as the one who ransoms and redeems, whereas the saints are described as washing themselves (7:14; 22:14). This pattern suggests that, in this instance, the sense of Christ freeing rather than washing is the more contextually fitting reading. Keep in mind that those who come out of great tribulation (7:14) are saints who are washed in the blood of Jesus, that group is not identified by any other works.
Re 1:5, Re 3:14
Re 1:5, Re 3:14, Colossians 1:18, Colossians 1:15
Re 1:5, Re 20:9
Kingdom of Priests unto God
Important Note: Textual variants cause Revelation 1:6 in some translations, such as the ESV, to read, "He made us into a kingdom, priests to His God and Father." Likewise, Revelation 5:10 reads, "You have made them into a kingdom and priests to our God, and they will reign upon the earth." The evidence strongly suggests that the intended theme is "a kingdom of priests," not KJV's "kings and priests" echoing Exodus 19:6: "And ye shall be unto me a kingdom of priests, and an holy nation."
ἀμήν — "truly" for Amen
Re 1:6, Re 5:13
Re 1:7, Re 10:1, Re 14:14-16, Daniel 7:13 — Jesus coming in the clouds.
Re 1:7, John 19:37, Zechariah 12:10 — This is making it very clear the type of death Jesus died and connecting him to the person who is coming in the clouds.
Companion in Tribulation
Important Note: John points out that, regarding the church, he is in tribulation, and the saints who will be in tribulation can be patient in Jesus as he is. The letters to the churches apply to a past church, a present church, and a future tribulation church.
Tribulation for the church is not unique to what has been labeled as "the great tribulation" of 7 years. All Christians will face tribulation. When we read Revelation and John speaks of being a "companion in tribulation," he is referring to that shared trouble we have in this world. But there is also a tribulation that is great, taking place over 7 years, and many will enter into it. So when we see reference to the "patience of the saints," we should not confuse the tribulation we face every day as the church with what is meant to be a very particular tribulation at a very particular time. This is why many use the special label "the great tribulation" to make that distinction clear. Here John is making a soft relation in the shared theme of waiting on Jesus. 13:10, 14:12, 6:9, 12:17, 14:12
John says he is a “fellow partaker”, which appears to echo the language found in Paul’s writings, which were primarily addressed to the churches among the nations. Further, John is not just speaking about partaking in general tribulation; he is also including the kingdom and the patience of Jesus.
Jesus Speaks with Trumpet Voice
Important Note: In verse 10, we learn that a voice is described as a trumpet. So, when we see messengers with trumpets, we can see them as voices of announcement and as literal trumpets. This does not exclude the idea that the 7 trumpet judgments could be literal trumpets, but this text here is leaning towards great and powerful voices rather than objects.
Re 1:10, Re 4:1
It is worth noting that the possible delivery route of the letter may correspond to the chiastic structure of the messages to the churches.
Image from https://biblemapper.com/
Re 1:8, Re 1:11, Re 1:17, Re 2:8, Re 21:6, Re 22:13 — Majority Text – Here and in Revelation 22:13, the context favors Jesus as speaking, so "Alpha and Omega" in these places is best taken as his title. Elsewhere in Revelation, Jesus and the Father share divine titles, as in Revelation 1:8 (Father) and 1:17-18 (Jesus).
Re 2:1 — Ephesus
Re 2:8 — Smyrna
Re 2:12 — Pergamum
Re 2:18 — Thyatira
Re 3:1 — Sardis
Re 3:7 — Philadelphia
Re 3:14 — Laodicea
John Sees Glorified Jesus
Re 1:13, Re 14:14
Re 1:13, Re 15:6 — Soft link to priestly garments. Jesus is girded about the μαστοῖς "mastos", the upper chest, not the loins here. In 15:6, seven messengers have the same type of dressage.
This is the only time wool is used and that is strictly related to the Lamb.
Does "white" apply to both head and hair? Yes, λευκαὶ applies to κεφαλή (head) + τρίχες (hairs)
Re 1:16, Re 12:1 — This is like the woman with the 12 stars, but they are not the same. The 7 stars seem to represent the gentile church leaders, and the 12 stars represent the tribes of Israel.
Re 1:17, Re 2:10
Re 1:18, Re 6:8, Re 20:13-14
In light of Revelation 1:19, chapters 1–3 focus on what is present and what will follow. When the vision reaches Revelation 4, the emphasis shifts exclusively to “what must take place after these things.”
Re 1:1, Re 1:3, Re 1:19, Re 4:1, Re 22:6, Re 22:10 — The primary direction of the word of Revelation is for the future. However, it is set in the context of the current time. Notably, the past is not the concern of the book of Revelation, so we will not see anything here from John's time into the past.
Seven Churches
Important Note: It is not a highly important theological detail in the study of Revelation, but it is worth noting that there is debate over whether the seven stars in Revelation 1 represent angels or the human leaders of the churches. Also, all the churches are told to "hear." We will see this again in Revelation 13:9, when the saints are given the choice to worship the beast or likely be killed. This kind of connection might lead one to think the church is destined for the tribulation. Yet the call to "hear" is not a link to identity but to obedience — a call directed to a particular people, the saints, whether outside or inside the tribulation.
Bookends: There are bookends within the messages to the seven churches. the bookends are the opening and closing churches that need to return to God: Ephesus and Laodicea.
See the 12 stars in Chapter 12; these are the 12 tribes in Chapter 12, and these 7 stars are of the church messengers. Both are the human leaders of their respective groups.
“mystery” (μυστήριον) appears four times in Revelation and is applied specifically to the identity of two symbolic elements: the “seven stars” in Jesus’ right hand and “Mystery Babylon.” When we examine Mystery Babylon in its extended treatment (Revelation 17–19), she is set in deliberate contrast to the bride of Christ, the New Jerusalem. If the bride stands as the counterpart to this “mystery” city, and the seven stars are likewise called a “mystery,” the text may be suggesting a parallel in kind. In that case, the seven stars need not be understood strictly as angels, but could instead represent specific members within the body of the bride.
Re 1:20, Re 10:7, Re 17:5, Re 17:7 — μυστήριον — Mystery is used four times. In Rev 1, the mystery is clearly the church. In Rev 10, the "mystery of God" that is "finished" is unclear: whether the "mystery" refers broadly or specifically. When we look at the uses of mystery in Rev 17, both instances refer to Mystery Babylon. In 3/4 uses of "mystery," it is either the church or Babylon. What is striking is that Mystery Babylon is directly contrasted with the image of New Jerusalem (17:3, 21:10). If there is meant to be a connection using the word μυστήριον, then it may be to reinforce the contrast of these two women. This may shed light on what Rev 10 describes as the mystery. The Mystery of God (that is, the one who is his) is the church (Ephesians 3:4-6). If this relation is true for Rev 10, then μυστήριον refers twice to the church and twice to Babylon.
Linear Scene 1.1: Jesus sent His messenger to John to share the end times signs, timeline, and church corrections and encouragements. This messenger appears to be a prophet based on Revelation 22:9. Jesus will speak to the seven churches, telling them all to overcome, and we will see that call for the church to overcome again at the end in Revelation 21:7. This message is about the future, not past events. Things that “must shortly come to pass” and that Jesus will show John “things which must be hereafter”. This is a core understanding that must frame our interpretation of the text. The events John is witnessing have not yet taken place. The woman with 12 stars who gives birth is a future event. The fall of Mystery Babylon is a future event. The arrival of the New Jerusalem out of heaven is a future event.
Important Note: When Revelation speaks about overcoming, it connects back to John’s earlier writings. In 1 John 5:4-5, John explicitly links overcoming to one central truth: believing that Jesus is the Son of God. Revelation continues this same line of thought, describing those who overcome as those who are “washed in the blood of the Lamb.” No other acts are given greater weight in defining what it means to overcome.
Bookends: In the main story, we have the bookends of the blessings of “the words of this prophecy”. Yet greater, the “Alpha and Omega” speaks, opening and closing the book.