Revelation 1:4

From Textus Receptus

Revelation 1
Revelation 1:1 Revelation 1:2 Revelation 1:3 Revelation 1:4 Revelation 1:5 Revelation 1:6 Revelation 1:7 Revelation 1:8 Revelation 1:9 Revelation 1:10 Revelation 1:11 Revelation 1:12 Revelation 1:13 Revelation 1:14 Revelation 1:15 Revelation 1:16 Revelation 1:17 Revelation 1:18 Revelation 1:19 Revelation 1:20

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ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 1:4 Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ τοῦ Ὁ ὢν καὶ Ὁ ἦν καὶ Ὁ ἐρχόμενος· καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐστιν ἐνώπιον τοῦ θρόνου αὐτοῦ· (Checked)

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

Revelation 1:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

(King James Version, Pure Cambridge Edition 1900)

Revelation 1:4 John, seven churches which are in Asia: Grace be 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,

(King James Version 2016 Edition, 2016) - buy the revised and updated printed 2023 Edition New Testament here

Interlinear

Commentary

ἀπὸ τοῦ ὁ

Desiderius Erasmus in his Novum Instrumentum (1516), P. 190.

According to Brown (ASD VI–4 [2013; b5287], p. 515a) the addition of τοῦ is “possibly a grammatical conjecture designed to alleviate the lack of a genitive noun of pronoun after ἀπό.” τοῦ was to remain the TR reading.

The 1516 edition also has ὃς ἦν instead of ὁ ἦν, but as Brown explains (p. 515b) this is due to an error, probably by the amanuensis, and was corrected in the second edition.[2]

Victorinus of Pettau

Victorinus of Pettau in 270 AD:

“Grace unto you, and peace, from Him which is, and which was, and which is to come.”] He is, because He endures continually; He was, because with the Father He made all things, and has at this time taken a beginning from the Virgin; He is to come, because assuredly He will come to judgment. [3]

Bede

Bede in 735:

Grace: Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, "Who was to come."

Alcuin of York

Alcuin of York (d. A.D. 804) Commentary on Revelation 1:4-5 says:

John to the seven churches which are in Asia. By the number seven is represented the universal Church, because of the seven gifts of him who has filled the earth. Hence Elisha made the child upon whom he lay gape seven times,1 because the people that died from unfaithfulness is brought back to life by the seven gifts of the Holy Spirit. So the number seven is perfect, being formed by the number three and the number four; for the number three is considered perfect in the divine Scriptures because of the mystery of the Trinity, because of the three virtues: faith, hope, and love, or because of the three classes of the faithful: preachers, celibates, and married people. As for the number four, it is perfect because of the four parts of the world, because of the four cardinal virtues (namely prudence, temperance, courage, and justice) or because of the four books of the Gospels. Therefore, because knowledge of the Trinity encompasses the four cardinal points of the sky, because hope, faith, and love complete the sum of the four cardinal virtues, or because the three classes of believers submit to the commandments of the four Gospels, it is right for the universal Church to be symbolized by this number seven. One should nonetheless know that it was especially to the seven churches of the Ephesians that he sent these mysteries he wrote in exile. So species is not excluded, but in the species a genus is shown, namely the universal Church. It is appropriate to say that the universal Church is in Asia, for Asia translates to “pride.” The word “pride” is not always used to refer to a vice, but sometimes to the summit of virtue, as in I will make thee to be the pride of worlds,2 that is “I will make you despise all pleasures and low honors;” and elsewhere, He hath lifted thee up above the height of the earth.3 So it is in this height of pride that the Church takes its place. Alternatively, if “pride” is being used to refer to a vice, we should not take it to mean that the Church will remain proud, but that it was raised in the arrogance of pride some time ago, but is predestined to become humble through a heavenly gift, according to this: Hast thou entered into the storehouses of the snow, or has thou beheld the treasures of the hail: Which I have prepared for the time of the enemy, against the day of battle and war?4

Grace be unto you and peace from him that is, and that was, and that is to come, and from the seven spirits which are in the sight of his throne, and from Jesus Christ. Grace means forgiveness granted freely,5 and it is with it shining on us when we were servants of sin that we were adopted as children of justice. It is this grace that Peter and Paul first mentioned in their salutations when they were about to write to the faithful, in order to show, before exhorting the peoples of grace, that the whole sum of the salutation was in this grace. It is proper for grace to

(1) 2 Kings 4:32 et seq.

(2) Is. 60:15.

(3) Cf. Is. 58:14. Note that one of the Latin words for « pride » (the one used in the Latin text in «« Asia » translates to « pride ». The word « pride »... »), elatio, also means « elevation » and derives from the verb used in the Latin in « he hath lifted thee up». The word used for « pride » in the Isaiah quote is a different one.

(4) Job 38:22-23.

(5) « Freely » = gratis, which is nothing else but the ablative plural of gratia, which means, among other things, « gratitude », « grace », and, in the plural, « thanks ». Hence gratis means literally « for thanks (and nothing more) ».

be put before peace, because no one could have come to God's peace reconciled if the grace of mercy had not preceded them. As for the fact that he says from him that is, and that was, and that is to come, it should be taken as referring specifically to the only-begotten Son of God. He is in essence with the Father and the Holy Spirit, and has never been affected by mutability, according to this saying of Paul's: There was not in him « it is » and « it is not », but « it is » was in him,1 because, before he was born of the Virgin in time, he spent all times with the Father. Whence the same John says, in the beginning was the Word.2 It is also the same who is to come to judge the living and the dead in the humanity he assumed, as it is written: He shall so come, as you have seen him going into heaven.3 So, since it is certain that the Church has received this grace from the Son and the Holy Spirit as well as from the Father through the Son and the Holy Spirit, why is the person of the Father not mentioned in this passage? Because it is habitual in the sacred Scriptures, where one or two of the persons of the Trinity are mentioned, for the whole Trinity to be understood at the same time. As for the words from the seven spirits, he says this because of the sevenfold operation of one spirit; and this spirit is said to be alone in the sight of the throne, that is of the Church, that is in the memory of the saints, because it is to this same spirit in particular that the remission of sins is ascribed, according to this: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them.4 Or if not, then surely the whole Trinity is understood in the Spirit. In saying from Jesus Christ, he mentions the person of the Son again, because the one referred to existed before the ages, and was made man in the end of the ages.

Who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth. It is obviously a way of speaking when he calls Christ specifically the faithful witness, while there are three who give testimony: the Father, the Son, and the Holy Spirit, and the three are one God.5 One may also call the Son specifically, in the role of man he assumed, a faithful witness, in that he went as far as the death of the flesh for the sake of the testimony of the truth. For while the whole Church, in the holy preachers, gives testimony concerning Christ, the ones called martyrs, that is “witnesses,” 6 are principally those who suffered physical death for Christ. He is called first begotten because no one before him rose never to die. A different interpretation would be that all the saints are dead to the world, as it is said in for you are dead,7 but he is so in a special way, because there has been no sin in him. By the kings, he means either all the saints, who know how to govern themselves well, or at any rate the preachers, who become partners with the good but raise themselves above the wicked, like Peter above Ananias,8

(1) Variant of 2 Cor. 1:19. There would actually be no difference in Latin between « it is » and « he is ».

(2) John 1:1.

(3) Acts 1:11.

(4) John 20:22-23.

(5) Cf. 1 John 5:7.

(6) The word « martyr » comes from Greek, where it means « witness ».

(7) Col. 3:3.

(8) Acts 5:1 et seq.

and Paul who brandishes his scepter, saying, What will you? shall I come to you with a rod?1 Because he hath loved us. How he has loved us, the pains he suffered clearly show. He did not however love us as we were, that is wicked ones, but as he made us by love itself. Whence it is added right afterwards, and washed us from our sins in his own blood; but in what way he has washed us in his own blood, the apostle indicated, saying, All we, who are baptized in Christ Jesus, are baptized in his death.2

Nicholas of Lyra

Nicholas of Lyra in 1349:

This “7” is understood as the Church established in the world. St. Gregory says in Homily 25, “Because in 7 days all time is comprehended; the number 7 is a proper figure for the whole. Grace unto you In the present life. And peace in the future, for there the humanity will be completely tamed. From Him who is That is, from the eternal God. According to Boethius in the Consolation of Philosophy, “Eternity is endless life possessed all at once in its totality and its perfection. Nevertheless, his simplicity is not apprehended by us except by a comparison to time; for we understand in terms of succession and time. For he assists at every time, even infinitely as it were; therefore, this is expressed to us through the distinctions of present, past, and future time. And from the 7 spirits That is, from all the angels who are ministers of our salvation. Who are before His throne, Prepared to follow His will.

Oecumenius

Oecumenius in 990:

This is just like saying, “Grace to you from the God of all of us.” For the Father calls Himself “Being/ONTA” when he talked to the most wise Moses at the bush, saying, “I am The One Who Is,(Ex. 3:14)” and this evangelist said “He was” concerning the Son, saying, “In the beginning was the Word, and the Word was with God, and the Word was God,(Jn. 1:1)” and again in the first of the Catholic Epistles, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life.(1Jn. 1:1)” And by that is to come he means the Holy Spirit. For the Spirit was not only there on the day of Pentecost, according to the account in Acts, but He is always present, too, to the souls who are worthy to receive Him.

ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος

Revelation 1:4 in Minuscule 2049 [1].

Minuscule 2049 is from the 16th century and is housed at the Hellenic Parliament Library, Athens in Greece.

Ethiopic Version

Revelation 1.4 1548-49 Ethiopic Bible

Revelation 1:4

Theodore Beza

In his 1598 annotationes, Beza has:

4 A Qui est, &c. ἀπὸ τοῦ ὁ ὢν &c. Nequisquam miretur non respondere constructionem, sciendum est Apostolum ita voluisse exprimere quod scriptum est Exodi 3.14, ubi loquens Dominus Mosi nomen ipsius percontati: Dic, inquit, Israelilitis, אהיה שלחני אליכם [eheieh schelachani alechem,] id est, Sum, fui & ero, misit me ad vos. Tradunt enim doctissimi Hebraeorum, ipsique adeo Thalmudistae, verbum EHEIE tria tempora complecti, praesens, praeteritum & futurum: eoque perfectam & omnibus numeris absolutam Dei stabilitatem significari. Hoc vero quî tandem potuit unico vocabulo exprimi? Sed nondum videtur expeditus nodus. Cur enim non dixit τοῦ ὄντος; Respondeo: voluisse Ioannem sacrum illud nomen יהוה [iehovah] explicare, cuius etymologia est in illo exodi loco tradita: quod si ὢν & ἐρχόμενος usus esset tanquam participiis & verbo ἦν, tanquam verbo, nomen illud certe non expressisset sed eius notationem duntaxat: nempe si dixisset τοῦ ὄντος, και ὅσ ἦν, και τοῦ ἐρχόμενου. Itaque ὢν, ἦν & ἐρχόμενος, non ut participia sed ut propria nomina accipienda sunt: quasi dicas ad verbum Gratia vobis & pax ab Eris, & Erat, & Venturus: Quod ut in Graeco sermone intelligeretur, necesse fuit addi articulum praepositiuum & quidem masculinum, ipsi etiam verbo ἦν, quasi ἦν sit nomen proprium: ex quo etiam intelligitur quod ante dixi, nempe articulum ὁ in ὁ ὢν & ὁ ἐρχόμενος, non tanquam participiis, neque tanquam nominibus τεχνικως sive materialiter acceptis, sed tanquam propriis nominibus esse adiunctum. Superest adhuc unus scrupulus. Nam quum propria etiam nomina inflectantur, cur non dixit τοῦ ὄντος, και ὅσ ἦν, και τοῦ ἐρχόμενου; Nempe, huc quoq; respexit Ioannes quod apud Hebraeos nomen illud יהוה [iehovah] semper est uniforme, quanuis subjecta puncta mutentur, quae nimirum non sunt ipsius nominis propria, sed aliunde ascita: ideoque ne articulum quidem voluit Ioannes inflectere, quasi & ipse sit proprii nominis pars. Nam si τοῦ ὄντος vel τοῦ ἐρχόμενου dixisset, visa essent participia, non nomina: quod si τοῦ ἦν scripsisset, visus esset articulus neutrius generis, quasi τό ἦν materialiter (quod aiunt) acciperetur. Superest ut ὅ ἦν annotemus melius converteri Erat quam Fuit, ut perpetuitas declaretur cum aeternitate coniuncta, id est, quae principium non habuerit & sit aliena ab omni intermissione, sicut diximus Ioan. 1.1.

¶ Et Qui venturus est, καὶ ὁ ἐρχόμενος. Cur non potius ὁ ἒςομ sicut ὁ ἦν; Nempe duas ob causas: primum quia videretur quodammodo novum aliquod principium essentiae introducere: deinde quia Deum ut iudicem ubique statuit nobis proponere. Scimus autem fore ut Pater in Filio mundum iudicet. Vide infra, 16.5.

The following is a translation of the Latin in the above from Turretinfans blogspot [4].

4 From the One who is, &c. ἀπὸ τοῦ ὁ ὢν &c. Let no one be surprised that the construction is irregular (lit. does not answer), it must be understood that the Apostle wished to express what is written in Exodus 3:14, where the Lord speaking to Moses, asked for His name: Say, He says, to the Israelites, אהיה שלחני אליכם [eheieh schelachani alechem,] that is, I am, I was & I will be, has sent me to you. For the most learned of the Hebrews report, and indeed the Talmudists themselves, that the word EHEIE encompasses three times, present, past & future: and by it the perfect & complete stability of God in all respects is signified. But who could have expressed this with a single word? But the knot does not yet seem to be untied. For why did he not say τοῦ ὄντος? I answer: John wished to explain that sacred name יהוה [iehovah], whose etymology is given in that place in Exodus: for if he had used ὢν & ἐρχόμενος as participles and ἦν as a verb, he certainly would not have expressed that name but only its meaning: namely, if he had said τοῦ ὄντος, και ὅσ ἦν, και τοῦ ἐρχόμενου. Therefore ὢν, ἦν & ἐρχόμενος, must be taken not as participles but as proper names: as if you were to say word for word Grace to you & peace from He Who Is, & Who Was, & Who Is Coming. In order that this could be understood in the Greek language, it was necessary to add the prepositive article and indeed the masculine one, even to the verb ἦν, as if ἦν were a proper name: from which is also understood what I said before, namely that the article ὁ in ὁ ὢν & ὁ ἐρχόμενος, is joined not as participles, nor as names technically or materially accepted, but as proper names. There still remains one scruple. For when proper names also are inflected, why did he not say τοῦ ὄντος, και ὅσ ἦν, και τοῦ ἐρχόμενου? Surely, John also had in mind that among the Hebrews that name יהוה [iehovah] is always uniform, although the subjacent points change, which are indeed not proper to the name itself, but are derived from elsewhere: and therefore John did not even wish to inflect the article, as if it too were part of the proper name. For if he had said τοῦ ὄντος or τοῦ ἐρχόμενου, they would have seemed like participles, not names: and if he had written τοῦ ἦν, the article would have seemed of neuter gender, as if τό ἦν were materially (as they say) understood. It remains for us to note that ὅ ἦν is better translated as Was rather than Has Been, so that perpetuity may be declared united with eternity, that is, which has not had a beginning and is foreign to all interruption, as we said in John 1:1.

¶ And the One who is to come, καὶ ὁ ἐρχόμενος. Why not rather ὁ ἒςομ as ὁ ἦν? Certainly for two reasons: first because it would seem in some way to introduce some new principle of essence: then because it sets God up everywhere to be proposed to us as a judge. However, we know that it will happen that the Father will judge the world in the Son. See below, 16:5.

Dan Wallace

This is the first and worst grammatical solecism in Revelation, but many more are to follow. There are two broad options for how to deal with it: Either the author unintentionally erred or he intentionally violated standard syntax. If unintentional, it could be due to a heavily Semitized Greek, or merely represent the level of linguistic skill that a minimally educated man might achieve (as in the vulgar papyri). Either of these is doubtful here because (1) such a flagrant misunderstanding of the rudiments of Greek would almost surely mean that the author simply could not compose in Greek, yet the Apocalypse itself argues against this; (2) nowhere else does the Seer use a nominative immediately after a preposition (in fact, he uses ἀπό [apo] 32 times with a genitive immediately following). If intentional, the question of what the author intends. Few scholars would disagree with Charles’ assessment [R.H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John]: “The Seer has deliberately violated the rules of grammar in order to preserve the divine name inviolate from the change which it would necessarily have undergone if declined. Hence the divine name is here in the nominative.” It would be like one American saying to another, “Do you believe in ‘We the People?’ ” If the question had been, “Do you believe in us the people?” the allusion to the Preamble to the Constitution would have been lost. (Wallace, Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament, 62-63.)

Chiastic structure

The pattern is also a Chiastic structure:

A.....ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος...Revelation 1:4

B.....ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος...Revelation 1:8

C.....ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος...Revelation 4:8

B.....ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος·..Revelation 11:17

A.....ὁ ὢν καὶ ὁ ἦν, καὶ ὁ ἐσόμενος....Revelation 16:5

In English:

A.....which is, and which was, and which is to come Revelation 1:4

B.....which is, and which was, and which is to come Revelation 1:8

C.....which was, and is, and is to come Revelation 4:8

B.....which art, and wast, and art to come Revelation 11:17

A.....which art, and wast, and shalt be Revelation 16:5

Showing the tenses:

A.....present tense, past tense, future tense Revelation 1:4

B.....present tense, past tense, future tense Revelation 1:8

C.....past tense, present tense, future tense Revelation 4:8

B.....present tense, past tense, future tense Revelation 11:17

A.....present tense, past tense, future tense Revelation 16:5

Greek

Textus Receptus

1514 (Complutensian Polyglot)

Desiderius Erasmus

1516 (Erasmus 1st Novum Instrumentum omne)
1519 (Erasmus 2nd)
1522 (Erasmus 3rd Novum Testamentum omne)
1527 (Erasmus 4th)
1535 (Erasmus 5th)

Colinæus

1534 (Colinæus)

Stephanus (Robert Estienne)

1546 (Robert Estienne (Stephanus) 1st)
1549 (Robert Estienne (Stephanus) 2nd)
1550 (Robert Estienne (Stephanus) 3rd - Editio Regia)
1551 (Robert Estienne (Stephanus) 4th)

Theodore Beza

1565 (Beza 1st)
1565 (Beza Octavo 1st)
1567 (Beza Octavo 2nd)
1580 (Beza Octavo 3rd)
1582 (Beza 2nd)
1589 (Beza 3rd)
1590 (Beza Octavo 4th)
1598 (Beza 4th)

Revelation 1:4 in the 1598 New Testament of Beza

Footnote at Revelation 1:4 in Latin in the 1598 New Testament of Beza

See Also Revelation 1:4 Beza 1598 (Beza)

1604 (Beza Octavo 5th)

Elzevir

1624 (Elzevir)
1633 (Elzevir)
1641 (Elzevir)

Scholz

1841 (Scholz)

Scrivener

1894 (? ????? ???T???)

Other Greek

1857 (Tregelles' Greek New Testament)
(Tischendorf 8th Ed.)
1881 (Westcott & Hort)
(Greek orthodox Church)

Anglo Saxon Translations

1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)

1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

English Translations

1380 (Wyclif's Bible by John Wycliffe)

1395 Joon to seuene chirchis, that ben in Asie, grace and pees to you, of him that is, and that was, and that is to comynge; and of the seuene spiritis, that ben in the siyt of his trone; and of Jhesu Crist, (Wyclif's Bible by John Wycliffe)

1534 Ihon to the .vii. congregacios in Asia. Grace be with you and peace from him which is and which was and which is to come and from the .vii. spretes which are present before his trone (Tyndale Bible by William Tyndale)

1535 Ihon to the seuen cogregacions in Asia. Grace be with you & peace, fro him which is and which was, and which is to come, & fro the seuen spretes which are present before his trone, (Coverdale Bible)

1539 (Great Bible First Edition - Miles Coverdale)

1540 Iohn to the seuen congregacions in Asia. Grace be vnto you and peace, from him which is and which was, and which is to come, & from the seuen spretes which are before his trone, (Great Bible Second Edition - Miles Coverdale)

1549 Iohn to the .vij. congregacyons in Asia. Grace be wyth you and peace, from hym which is, and whiche was, and whiche is to come, & from the .vij. spyrites which are present before hys throne, (Matthew's Bible - John Rogers)

1557 (Geneva 1557)

1560 (Geneva Bible) First Edition

1568 Iohn to the seuen Churches in Asia: Grace be vnto you, and peace, from him which is, and which was, and which is to come: and from the seuen spirites which are before his throne, (Bishop's Bible First Edition

1582 (Rheims 1582)

1587 Iohn, to the seuen Churches which are in Asia, Grace be with you, and peace from him, Which is, and Which was, and Which is to come, & from the seuen Spirits which are before his Throne, (Geneva Bible) by William Whittingham

1599 (Geneva Bible) by William Whittingham

1611 Iohn to the seuen Churches in Asia, Grace be vnto you, & peace, from him which is, and which was, and which is to come, and from the seuen spirits which are before his throne: (King James Version)

1729 JOHN to the seven churches which are in Asia: favour and peace be with you from him WHO IS, WHO WAS, WHO WILL BE; and from the seven spirits who are before his throne; (Mace New Testament)

1745 John to the seven churches which are in Asia: grace be unto you, and peace from him who is, and who was, and who is to come; and from the seven spirits which are before his throne; (Mr. Whiston's Primitive New Testament)

1762 (King James Version)

1769 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; (King James Version - Benjamin Blayney)

1770 John to the seven churches in Asia---Grace and peace be to you, from Him who is, and who was, and who is to come; and from the seven Spirits which are before his throne; (Worsley Version by John Worsley)

1790 John to the seven churches which are in Asia: Grace be unto you, and peace, from him who is, and who was, and who cometh, and from the seven Spirits that are before his throne, (Wesley Version by John Wesley)

1795 John to the seven churches which are in Asia: Grace be with you, and peace from him, who is, and who was, and who is coming; and from the seven spirits which are before the throne of God, (A Translation of the New Testament from the Original Greek by Thomas Haweis)

1833 John to the seven churches which are in Asia: Grace be 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; (Webster Version - by Noah Webster)

1835 John, to the seven congregation which are in Asia; favor and peace be with you, from [him] who is, and who was, and who is to come; and from the seven spirits which are before his throne; (Living Oracles by Alexander Campbell)

1849 Juhanon to the seven churches which are in Asia: grace to you and peace from him who is, and who was, and who cometh; from the seven Spirits who are before his throne; (Etheridge Translation by John Etheridge)

1850 (King James Version by Committee)

1851 (Murdock Translation)

1855 Calvin Bible by the Calvin Translation Society

1858 John, to the seven churches in Asia. Grace and peace be to you, from the Is and the Was and the Is to come, and from the seven spirits which are before his throne, (The New Testament Translated from the Original Greek by Leicester Sawyer)

1865 John to the seven congregations to those in the Asia; favor to you and peace from the one existing and the one who was and the one coming; and from the seven spirits, which is in presence of the throne of him; (The Emphatic Diaglott by Benjamin Wilson)

1865 John to the seven churches which 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 that are before his throne; (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)

1869 John to the seven churches which are in Asia: Grace be to you, and peace, from him who is, and who was, and who is to come; and from the seven spirits which are before his throne; (Noyes Translation by George Noyes)

1873 JOHN to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne; (King James Version) by Frederick Scrivener)

1885 John to the seven churches which are in Asia: Grace to you and peace, from him which is and which was and which is to come; and from the seven Spirits which are before his throne; (Revised Version also called English Revised Version - Charles Ellicott editor)

1890 John to the seven assemblies which [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 which [are] before his throne; (Darby Version 1890 by John Darby)

1898 John to the seven assemblies that `are' in Asia: Grace to you, and peace, from Him who is, and who was, and who is coming, and from the Seven Spirits that are before His throne, (Young's Literal Translation by Robert Young)

1901 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 that are before his throne; (American Standard Version - Philip Schaff)

1902 John, unto the Seven Assemblies which are in Asia, Favour to you, and peace, from––Him who Is, and who Was, and who is Coming, and from––The Seven Spirits which are before his throne, (The Emphasised Bible Rotherham Version)

1902 John to the seven churches which are in Asia: Grace to you, and peace, from the one who is, and who was, and who is coming; and from the seven Spirits which are before his throne; (Translation of the New Testament from the Original Greek by William Godbey)

1904 John to the seven assemblies that are in Asia: Grace to you, and peace, from Him Who is, and Who was, and Who is coming; and from the seven Spirits Who are before His throne; (The New Testament: Revised and Translated by Adolphus Worrell)

1904 From John, to the seven Churches which are in Roman Asia. Blessing and peace be yours from him who is, and who was, and who shall be, and from the seven Spirits that are before his throne, (Twentieth Century New Testament by Ernest Malan and Mary Higgs)

1911 (Syrus Scofield)

1912 (Weymouth New Testament)

1918 John to the seven churches that are in Asia: grace to you and peace from him who is, and who was, and who comes, and from the seven spirits that are before his throne, (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)

1923 (Edgar Goodspeed)

1982 (New King James Version)

1984 (New International Version)

1995 (New American Standard Bible) (©1995)

1999 (American King James Version)AKJV

2005 (Today’s New International Version)

Foreign Language Versions

Arabic

يوحنا الى السبع الكنائس التي في اسيا نعمة لكم وسلام من الكائن والذي كان والذي يأتي ومن السبعة الارواح التي امام عرشه (Arabic Smith & Van Dyke)

Aramaic

ܝܘܚܢܢ ܠܫܒܥ ܥܕܬܐ ܕܒܐܤܝܐ ܛܝܒܘܬܐ ܠܟܘܢ ܘܫܠܡܐ ܡܢ ܗܘ ܕܐܝܬܘܗܝ ܘܐܝܬܘܗܝ ܗܘܐ ܘܐܬܐ ܘܡܢ ܫܒܥ ܪܘܚܐ ܐܝܠܝܢ ܕܩܕܡ ܟܘܪܤܝܗ (Aramaic Peshitta)

Basque

Ioannesec Asian diraden çazpi Elicey, Gratia dela eta baquea çuequin Denaren eta Cenaten eta Ethortecoaren partez: eta haren throno aitzinean diraden çazpi spirituén partez,

Bulgarian

1940 Иоан до седемте църкви, които са в Азия: Благодат и мир да бъде на вас от Онзи, Който е, и Който е бил, и Който иде, и от седемте духове, които са пред неговия престол, (Bulgarian Bible)

Chinese

1 约翰写信给亚西亚的七个教会。但愿从那昔在、今在、以後永在的神，和他宝座前的七灵， (Chinese Union Version (Simplified))

1 約翰寫信給亞西亞的七個教會。但願從那昔在、今在、以後永在的神，和他寶座前的七靈， (Chinese Union Version (Traditional))

French

Jean, aux sept assemblées qui sont en Asie: Grâce et paix à vous, de la part de celui qui est, et qui était, et qui vient, et de la part des sept Esprits qui sont devant son trône, (French Darby)

1744 Jean aux sept Eglises qui sont en Asie, que la grâce et la paix vous soient données de la part de celui QUI EST, QUI ÉTAIT, et QUI EST A VENIR, et de la part des sept Esprits qui sont devant son trône. (Martin 1744)

1744 Jean, aux sept Églises qui sont en Asie. La grâce et la paix vous soient données de la part de celui QUI EST, et QUI ÉTAIT, et QUI SERA, et de la part des sept esprits qui sont devant son trône; (Ostervald 1744)

German

1545 Johannes den sieben Gemeinden in Asien: Gnade sei mit euch und Friede von dem, der da ist, und der da war, und der da kommt, und von den sieben Geistern, die da sind vor seinem Stuhl, (Luther 1545)

1871 Johannes den sieben Versammlungen, die in Asien sind: Gnade euch und Friede von dem, der da ist und der da war und der da kommt, und von den sieben Geistern, die vor seinem Throne sind, (Elberfelder 1871)

1912 Johannes den sieben Gemeinden in Asien: Gnade sei mit euch und Friede von dem, der da ist und der da war und der da kommt, und von den sieben Geistern, die da sind vor seinem Stuhl, (Luther 1912)

Italian

1649 GIOVANNI, alle sette chiese, che son nell’Asia: Grazia a voi, e pace, da colui che è, e che era, e che ha da venire; e da’ sette spiriti, che son davanti al suo trono; (Giovanni Diodati Bible 1649)

1927 Giovanni alle sette chiese che sono nell’Asia: Grazia a voi e pace da Colui che è, che era e che viene, e dai sette Spiriti che son davanti al suo trono, (Riveduta Bible 1927)

Japanese

1928 (Naoji Nagai)

Latin

Iohannes septem ecclesiis quae sunt in Asia gratia vobis et pax ab eo qui est et qui erat et qui venturus est et a septem spiritibus qui in conspectu throni eius sunt Latin Vulgate

1527 (Erasmus 1527)

1527 (Erasmus Vulgate 1527)

Pidgin

1996 (Pidgin King Jems)

Romainian

2010 Ioan, către cele şapte Biserici, cari sînt în Asia: Har şi pace vouă din partea Celui ce este, Celui ce era şi Celui ce vine, şi din partea celor şapte duhuri, cari stau înaintea scaunului Său de domnie, (Biblia Traducerea Fidela în limba româna)

Russian

1876 Иоанн семи церквам, находящимся в Асии: благодать вам и мир от Того, Который есть и был и грядет, и от семи духов, находящихся перед престолом Его, Russian Synodal Version

Phonetically:

Spanish

Juan á las siete iglesias que están en Asia: Gracia sea con vosotros, y paz del que es y que era y que ha de venir, y de los siete Espíritus que están delante de su trono; (RVG Spanish)

Swedish

1917 Johannes hälsar de sju församlingarna i provinsen Asien. Nåd vare med eder och frid från honom som är, och som var, och som skall komma, så ock från de sju andar, som stå inför hans tron, (Swedish - Svenska 1917)

Tagalog

1905 Si Juan sa pitong iglesia na nasa Asia: Biyaya ang sumainyo nawa, at kapayapaang mula doon sa kaniya na ngayon, at nang nakaraan at darating; at mula sa pitong Espiritu na nasa harapan ng kaniyang luklukan; (Ang Dating Biblia 1905)

Tok Pisin

1996 (Tok Pisin King Jems)

Vietnamese

1934 Giăng gởi cho bảy Hội thánh ở xứ A-si: nguyền xin ân điển và sự bình an ban cho anh em từ nơi Ðấng Hiện Có, Ðã Có Và Còn Ðến, cùng từ nơi bảy vị thầy ở trên ngôi Ngài, (VIET)

External Links

The King James Version 2023 Edition New Testament is now complete and in print format here.

Internal Links

Old Testament - New Testament KJV 1900

New Testament KJV 2016

Scrivener's 1894 Textus Receptus

2016 Urdu New Testament (TR Based)

Russian Synodal Version (TR Based)

Reina Valera Gómez Spanish (TR Based)

Marginal Notes in the 1611 Authorized Version

Ephesians 3:9

Why We Should Not Passover Easter 1, 2, & 3

Will Kinney

List of TR/KJV based foreign bibles

List of New Testament minuscules

List of New Testament lectionaries

List of New Testament Papyri

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