This page consists of an ongoing commentary on the Book of Revelation from the New Testament.
Rev. 1:1-3
1 The revelation of Yeshua Mshikha, which Alaha gave him to reveal to his servants what must soon take place. He sent it by his angel to his servant John,
2 who testified by the word of Alaha and by the testimony of Yeshua Mshikha about all that he saw.
3 Blessed is he who reads and those who hear the words of this prophecy and keep what is written in it, because the time is near.
The opening introduction to the Book of Revelation tells us straightway that its central focus is Yeshua. From the very first verse, we are told that Yeshua is not only the one who unveils the mysteries but is also the subject of the revelation itself. This dual role as both the Revealer and the Revealed highlights His unique position as the Mediator between Alaha and humanity. The message is unmistakably divine in origin, for it was “Alaha who gave it to Him to reveal.” This establishes the authority and heavenly source of the vision, affirming that its contents are neither human speculation nor myth, but truth delivered directly from the throne of Alaha.
Furthermore, the purpose of this revelation is not to conceal but to unveil—to make known the hidden things of Alaha’s plan to His faithful. It is intended to be shared openly with “His servants,” a phrase encompassing all believers who are committed to living in covenant with the Almighty. This universal audience shows that Revelation is not a message for a select few but a gift for the entire Body of Mshikha. It serves as a guide, a warning, and a source of hope, revealing the triumph of Yeshua over sin, death, and all forces of evil.
In this way, the opening verses help us understand that the book is a testimony to Yeshua’s role as the ultimate fulfilment of Alaha’s redemptive plan. The visions contained within are not merely symbolic or apocalyptic for their own sake but are centred on the glorification of Mshikha and the unfolding of Alaha’s kingdom. They provide a clear call to believers to remain steadfast, to trust in the sovereignty of Mar-Yah, and to anticipate the final victory of the Lamb who was slain, yet now reigns as King of kings and Lord of lords.
Rev. 1:4-8
4 John, to the seven churches in Asia: Grace be unto you and peace from He who is, and who was, and who is to come, and from the seven spirits before His throne,
5 and from Yeshua Mshikha, the Faithful Witness, the Firstborn from the dead, and the Ruler over the kings of the earth, who loved us and freed us from our sins by His blood,
6 and made us a priestly kingdom to His Alaha and Father, to whom be glory and dominion forever and ever. Amen.
7 Behold, He is coming with clouds, and every eye shall see Him, including those who pierced Him. Then all the gentiles of the earth shall mourn because of Him. Yes, Amen!
8 I am the Aleph and the Tau – says Mar-Yah Alaha – the one who is, the one who was and the one who is to come, the Almighty.
The 4th verse is in reference to Mar-Yah (ܡܵܪܝܵܐ / ܝܹܗܘܼܒ݂ܵܐ Yihuwah / Yahweh), the One who is, and who was, and who is to come; similar to the Hebrew “He Who Shall Be” from the Hebrew root “hayah“, meaning “to be” or “to exist”; also connected to “I Am Who I Am” – a clear reference to His Name — the Eternal One. (Ex. 3:14) This is also connected to the Aramaic title “Aleph and Tau” (ܐܠܦ ܘܬܘ) in vs. 8 (“beginning and end”) – the Greek being “Alpha and Omega”.
Some identify the “seven spirits” in vs. 4 with the Holy Spirit. This is better understood as seven literal spirits. These are some of the highest spirit beings in the celestial realms as they occupy the highest rank of spirit beings in proximity to the Throne of Mar-Yah.
In the 5th verse, Mshikha is given various titles.
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1) He referred to as the “Faithful Witness”, this can also be translated as two titles “Witness, Faithful”. He bears testimony of the highest councils of heaven and has witnessed the battle between light and dark, the ousting of the evil one, and the future of humanity.
2) Yeshua is called Faithful because no guile is found within Him. (1 Pet. 2:22) Being given the title of “Firstborn from the dead” is obviously in reference to His resurrection. He is the One who raises the dead, according to the will of the Father, to life in the divine spirit realm.
3) “Ruler over the kings of the earth” refers to the fact that earthly rulers are subject to Him and must be held accountable for all their actions (Ps. 2).
The 5th verse concludes by saying that Yeshua “loved us and freed us from our sins by His blood”; it is only by the blood of the Lamb that both humankind and all other beings can be freed from guilt and condemnation. It is by Mshikha that humans are given the opportunity to repent and enter into the gates of salvation.
The 6th verse connects the Ransom Sacrifice of Yeshua with the making of “a priestly kingdom” of His saints. These priests are referred to in the 7th and 14th chapters of Revelation which we will address later. It is these priests who offer up sacrifices to Alaha on a continual basis. This special priesthood could not be made possible if it were not for the purifying blood of Yeshua. Although these belong to a highly favoured group of people set aside and anointed by Mshikha, the concluding portion of this verse gives full glory to Alaha.
The 7th verse is in reference to both believers and unbelievers — “every eye shall see Him”. The phrase “those who pierced Him” refers to unbelievers. The Body of Mshikha consists of both the Nation of Israel and those who have covenanted with Mar-Yah through the Lamb; those who persecute the Body are Alaha’s enemies. (Ps. 2; Zech. 2:8) He is coming to judge the earth and the fact that the verse speaks of the gentiles (nations) mourning Yeshua’s death is an indication that many will repent.
We come full circle with the 8th verse speaking of the “Aleph and the Tau,” a reference to Mar-Yah. This declaration of the Alpha and Omega, the beginning and the end, captures the eternal and all-encompassing nature of Alaha. Who is this Mar-Yah? It is none other than Mshikha, who comes bearing the Divine Name. The Divine Name being given to Yeshua directly affirms His divinity. This identification is affirmed in key passages, where Yeshua is directly associated with the Divine Name. For example, Rom. 14:9 declares that Yeshua is both “Mar-Yah of the dead and the living,” a role often attributed solely to Alaha. In 1 Cor. 8:6, Yeshua is named in the “one Mar-Yah, Yeshua Mshikha”. Additionally, the holiness of Qurbana in 1 Cor. 11:27 warns against partaking unworthily of “the body and blood of Mar-Yah,” an unmistakable reference to the body and blood of Yeshua.
The use of the Name Mar-Yah in these verses elevates Mshikha beyond mere humanity, pointing to His identity as the incarnate Lord. He is not only the promised Redeemer but the eternal Aleph and Tau, the source, sustainer, and culmination of all creation. (John 1:1-3) This divine connection calls believers to recognise and worship Yeshua as Alaha made manifest (cf. John 1:14; 1 Tim. 3:16), carrying the Name and authority of Mar-Yah, fulfilling the ancient prophecies and affirming the unity of the Father and the Son. (John 10:30)
Rev. 1:9-20
9 I, John, a brother and fellow sharer in your suffering and endurance for Yeshua Mshikha, was on the island called Patmos for the word of Alaha and for the testimony of Yeshua Mshikha.
10 I was in the Spirit on the Lord’s day and heard behind me a loud voice like a shofar, saying:
11 “Write in a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.”
12 Immediately I turned around to consider the voice of him who was speaking to me. And when I turned around, I saw seven golden menorahs,
13 and in the midst of the menorahs stood one like the Son of Man, clothed in a priestly garment reaching down to his feet, and with a golden sash girdled around his chest.
14 His head and hair were white like wool, like snow, and his eyes were like flames of fire.
15 His feet were like fine bronze that has been refined as in a furnace. His voice was like the rushing of many waters.
16 In his right hand he held seven stars, and out of his mouth came a sharp two-edged sword. His face was like the sun shining in its power.
17 When I saw him, I fell at his feet as if dead. Then He placed His right hand upon me and said, Do not be afraid; I am the First and the Last,
18 the Living One who was dead. But behold, I am alive forever and ever. Amen. I hold the keys of death and Sheol.
19 Therefore write down the things you have seen, and the things that are, and the things that will be hereafter.
20 Now concerning the mystery of the seven stars which you saw in My right hand and the seven golden menorahs: The seven stars are the messengers of the seven churches, and the seven lampstands are the seven churches.
These final verses of the 1st chapter are both symbolic and majestic; they unveil Yeshua Mshikha in His glorified and priestly role, intended to strengthen believers in their trials and remind them of His sovereignty.
In the 9th verse, John identifies as a “brother and fellow sharer” in suffering and endurance for Yeshua. This parallels the experience of believers who endure persecution but find strength in the hope of Yeshua’s kingdom. John’s exile to Patmos for the testimony of Yeshua reflects the cost of discipleship, yet it also shows that even in isolation, the Spirit can reveal the glory of Alaha.
In the 10th and 11th verses, John is “in the Spirit on the Lord’s Day”—likely referring to a special time of worship or a day of Messianic significance, possibly tied to Shabbat or a prophetic moment, although it can also be referring to Sunday. The loud voice like a shofar recalls the prophetic imagery of the Day of the Lord (Joel 2:1), signalling divine revelation. The command to write and send letters to the seven congregations shows us Yeshua’s care for His assembly of believers. While the seven congregations (churches) are in reference to those that existed 2000 years ago, they parallel with the current era, thus these can be applied to modern day believers.
We read in the 12th and 13th verses about the menorahs (lampstands). The menorahs evoke the imagery of the Temple, where menorahs represented the light of Alaha’s presence. The vision places Yeshua “in the midst” of the menorahs, symbolising His abiding presence with His people. The menorah being a Messianic symbol of Israel also affirms that Mshikha is the light to the nations (Isa. 49:6).
The title “Son of Man” in the 13th verse points directly to Dan. 7:13-14, where one like the Son of Man is given dominion and a kingdom. This figure is none other than Yeshua, who now stands in priestly garments, emphasising His dual role as both King and High Priest in the heavenly sanctuary (cf. Heb. 7:25).
Verses 14 through 16 speak of Yeshua’s appearance. White hair symbolises wisdom and eternal purity (Dan. 7:9). Eyes of fire denote His piercing insight and righteous judgment. Bronze feet reflect steadfastness and purity, refined by suffering. Voice like rushing waters conveys authority and power, like that of the voice of Alaha at Sinai. Seven stars in His hand represent His sovereign protection over the messengers of the congregations. The two-edged sword from His mouth indicates His Word as the ultimate judge and discerner (Heb. 4:12). And finally, face like the sun recalls the transfiguration, symbolising divine radiance and glory.
In the 17th and 18th verses, Yeshua’s declaration as the “First and the Last” equates His authority with Alaha’s eternal nature (Isa. 44:6). By holding the keys of death and Sheol, He demonstrates His victory over sin and death, offering life to those who trust in Him and are obedient to His Commandments (John 14:15). This assures believers of His ultimate authority and their eternal hope in Him.
We return to the stars and menorahs in the 19th and 20th verses. The seven stars and menorahs symbolise the spiritual oversight and the congregations themselves. Yeshua’s intimate involvement in both reveals His pastoral care for His people. He sustains the assemblies and sends messengers (angels and spirit leaders) to guide them.
In these last verses of the first chapter, we see that the vision reveals Yeshua as the glorified, reigning King and High Priest who is intimately involved with His people. The menorahs indicate that believers are called to be a light in a dark world, shining with the oil of the Holy Spirit. The stars in His hand affirm that no matter the trials faced, Mshikha holds His people securely.
Rev. 2:1-7
1 Write to the messenger of the congregation in Ephesus: “This is what the Almighty says, who holds the seven stars in his right hand, who walks among the seven golden menorahs:
2 ‘I know your works, your suffering and your perseverance; that you cannot bear those who are evil, and you have tested those who call themselves apostles but are not, and have found them false.
3 And you have persevered and have endured for my name’s sake, and have not failed.
4 ‘But I have this against you, that you have forsaken your first love.
5 ‘Therefore remember where you have fallen, and repent, and do the first works, for if I do not come to you soon, and if you do not repent, I will move your menorah from its place.
6 ‘Nevertheless, you have this in your favour: you hate the work of the Nicolaitans, which I also hate.
7 ‘He who has an ear, let him understand what the Spirit says to the congregations. To him who overcomes I will grant to eat from the tree of life which is in the Paradise of my Alaha.’”
Vs. 1 to the messenger — some translations read “angel”. The Aramaic is ܡܠܐܟܐ, which can mean both messenger and angel. This is likely in reference to a leader or guardian of the particular congregation.
In the 2nd verse, Mshikha acknowledges the believers’ diligence, endurance, and commitment amidst trials. They are commended for their moral discernment and rejection of wickedness. The Ephesian congregation is praised for defending doctrinal purity and exposing false teachers.
The 3rd verse indicates that the congregation remained steadfast in the face of hardship and persecution, motivated by loyalty to Mshikha. Despite difficulties, they did not abandon their faith or mission.
However, while the congregation is commended for external faithfulness, vs. 4 shows Yeshua rebuking it for a loss of the deep, fervent love — possibly for Mshikha and one another. Their devotion had become mechanical rather than heartfelt.
In the 5th verse, we see a call for repentance—a call to reflect on their spiritual decline and identify the point at which their love diminished. The believers are urged to return to the vibrant, love-filled works that characterised their earlier faith. Yeshua gives a warning that their congregation could lose its status as a light-bearing assembly if they fail to restore their love and commitment.
Vs. 6 Nicolaitan, Aramaic: ܢܐܩܘܠܝܛܐ. The Nicolaitans have gone down in history as being a sect that permitted idolatry, immorality and sexual promiscuity. They believed that their “liberty” in Mshikha allowed them to continue in sin.
We see a call for all believers, in the 7th verse, to heed the spiritual message, as it applies universally. To him who overcomes, Mshikha also gives a promise to those who remain faithful and obedient despite challenges. The “tree of life” refers to the reward of eternal life and restored communion with Alaha in His heavenly kingdom.