Rev 1:8, 4:8 | Barnes | STEP | Verse 8. I am Alpha and Omega . These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in , when the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." So in , the speaker says of himself, "I am the first and the last." Among the Jewish Rabbins, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus it is said, "Adam transgressed the whole law from to "--from Aleph to Tav. "Abraham kept the whole law from to ." The language here is that which would properly denote eternity in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare , "I the Lord, the first, and with the last;'-- , "I am the first, and I am the last; and beside me there is no God;"-- , "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for (a) it is he who is spoken of in the verses preceding, and (b) there can be no doubt that the same language is applied to him in . As there is, however, a difference of reading in this place in the Greek text, and as it cannot be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many MSS., instead of " Lord ," κυριος, read " God ," θεος; and this reading is adopted by Griesbach, Tittman, and Hahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language here used, "which is, and was, and is to come," is that which would more naturally suggest a reference to God as such, than to the Lord Jesus Christ. See . The object for which this passage referring to the "first and the last--to him who was, and is, and is to come," is introduced here evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute. Saith the Lord . Or, saith God, according to what is now regarded as the correct reading. Which is, and which was , etc. . The Almighty . An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book. (g) "I am" (h) "Almighty"

Revelation of John 1:8

Verse 8. I am Alpha and Omega. These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Rev 22:13, when the two expressions are united, "I am Alpha and Omega, the beginning and the end, the first and the last." So in Rev 1:17, the speaker says of himself, "I am the first and the last." Among the Jewish Rabbins, it was common to use the first and the last letters of the Hebrew alphabet to denote the whole of anything, from beginning to end. Thus it is said, "Adam transgressed the whole law from to "--from Aleph to Tav. "Abraham kept the whole law from to ." The language here is that which would properly denote eternity in the being to whom it is applied, and could be used in reference to no one but the true God. It means that he is the beginning and the end of all things; that he was at the commencement, and will be at the close; and it is thus equivalent to saying that he has always existed, and that he will always exist. Compare Isa 41:4, "I the Lord, the first, and with the last;'-- Isa 44:6, "I am the first, and I am the last; and beside me there is no God;"--Isa 48:12, "I am he; I am the first, I also am the last." There can be no doubt that the language here would be naturally understood as implying divinity, and it could be properly applied to no one but the true God. The obvious interpretation here would be to apply this to the Lord Jesus; for

(a) it is he who is spoken of in the verses preceding, and

(b) there can be no doubt that the same language is applied to him in Rev 1:11. As there is, however, a difference of reading in this place in the Greek text, and as it cannot be absolutely certain that the writer meant to refer to the Lord Jesus specifically here, this cannot be adduced with propriety as a proof-text to demonstrate his divinity. Many MSS., instead of "Lord," κυριος, read "God," θεος; and this reading is adopted by Griesbach, Tittman, and Hahn, and is now regarded as the correct reading. There is no real incongruity in supposing, also, that the writer here meant to refer to God as such, since the introduction of a reference to him would not be inappropriate to his manifest design. Besides, a portion of the language here used, "which is, and was, and is to come," is that which would more naturally suggest a reference to God as such, than to the Lord Jesus Christ. See Rev 1:4. The object for which this passage referring to the "first and the last--to him who was, and is, and is to come," is introduced here evidently is, to show that as he was clothed with omnipotence, and would continue to exist through all ages to come as he had existed in all ages past, there could be no doubt about his ability to execute all which it is said he would execute.

Saith the Lord. Or, saith God, according to what is now regarded as the correct reading.

Which is, and which was, etc. Rev 1:4.

The Almighty. An appellation often applied to God, meaning that he has all power, and used here to denote that he is able to accomplish what is disclosed in this book.

(g) "I am" Isa 12:4 (h) "Almighty" Isa 9:6

Revelation of John 4:8

Verse 8. And the four beasts had each of them six wings about him. An emblem common to them all, denoting that, in reference to each and all the things here symbolized, there was one common characteristic --that in heaven there is the utmost promptness in executing the Divine commands. Compare Isa 6:2, Ps 18:10, 104:3, Jer 48:40. No mention is made of the manner in which these wings were arranged, and conjecture in regard to that is vain. The Seraphim, as seen by Isaiah, had each one six wings, with two of which the face was covered, to denote profound reverence; with two the feet, or lower parts-- emblematic of modesty; and with two they flew--emblematic of their celerity in executing the commands of God, Isa 6:2. Perhaps without impropriety we may suppose that, in regard to these living beings seen by John, two of the wings of each were employed, as in Isaiah, to cover the face--token of profound reverence; and that the remainder were employed in flight--denoting the rapidity with which the Divine commands are executed. Mercury, the messenger of Jupiter among the heathen, was represented with wings, and nothing is more common in the paintings and bas-reliefs of antiquity than such representations.

And they were full of eyes within. Professor Stuart more correctly renders this, "around and within are full of eyes;" connecting the word "around" ["about"], not with the wings, as in our version, but with the eyes. The meaning is, that the portions of the beasts that were visible from the outside of the throne, and the portions under or within the throne, were covered with eyes. The obvious design of this is to mark the universal vigilance of Divine Providence.

And they rest not. Marg., have no rest. That is, they are constantly employed; there is no intermission. The meaning, as above explained, is, that the works and ways of God are constantly bringing praise to him.

Day and night. Continually. They who are employed day and night fill up the whole time--for this is all.

Saying, Holy, holy, holy. For the meaning of this, Isa 6:3.

Lord God Almighty. Isaiah (Isa 6:3) expresses it, "Jehovah of hosts." The reference is to the true God, and the epithet Almighty is one that is often given him. It is peculiarly appropriate here, as there were to be, as the sequel shows, remarkable exhibitions of power in executing the purposes described in this book.

Which was, and is, and is to come. Who is eternal--existing in all past time; existing now; and to continue to exist for ever. Rev 1:4.

(a) "six wings" isa 6:2 (1) "rest not" "have no rest"