Another rare grammatical phenomenon of this title is the finite verb en doing duty for a participle (Simcox). It is modified by a definite article and is parallel with participles in the first and third members of the expression. The reason for this peculiarity lies in a limitation of the verb εἰμί [eimi] (I am), which has no participial form to express continuing action in past time. The writer wanted to describe the Fathers being by including His eternal and continuing existence prior to the present moment. The imperfect indicative was the only linguistic device for doing so.2Regarding who is (nominative) following the preposition from, Wallace observes:
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.3The phrase is to be regarded as an indeclinable proper name4 meant to be familiar to readers of the Greek Old Testament who read of the name which God revealed to Moses at the burning bush, Ἐγώ εἰμι ὁ ὢν [Egō eimi ho ōn] , I AM WHO I AM (Ex. Ex. 3:14, LXX). Although the phrase denotes Gods eternality, it also emphasizes one of the themes of this book: His soon coming. Such a means of referring to the future also heightens the focus upon the imminence of His coming: He who is already on His way may arrive at any moment.5
It is difficult to understand how so many should assume without further question that ὁ ἐρχόμενος [ho erchomenos] [the coming one] here is==ὁ ἐσόμενος [ho esomenos] [the one who shall be], and that thus we have the eternity of God expressed here so far as it can be expressed, in forms of time: He who was, and is, and shall be. But how ὁ ἐρχόμενος [ho erchomenos] should ever have this significance is hard to perceive. . . . What is the key-note to this whole Book? Surely it is, I come quickly. The world seems to have all things its own way, to kill my servants; but I come quickly. With this announcement the Book begins, Rev. Rev. 1:7+; with this it ends, Rev. Rev. 22:7+, Rev. 22:12+, Rev. 22:20+ and this is a constantly recurring note through it all, Rev. Rev. 2:5+, Rev. 2:16+; Rev. 3:11+; Rev. 6:17+; Rev. 11:18+; Rev. 14:7+; Rev. 16:15+; Rev. 18:20+.6
2 Ibid., 65.
3 Daniel B. Wallace, Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (Grand Rapids, MI: Zondervan Publishing House and Galaxie Software, 1999, 2002), 62-63.
6 Richard Chenevix Trench, Commentary on the Epistles to the Seven Churches in Asia (Eugene, OR: Wipf and Stock Publishers, 1861), 6-7.
7 There is some uncertainty as to whether Isaiah lists seven Spirits, or only six (in this case Spirit of the LORD being seen as a summary of the six which follow). It seems likely, given the use of seven throughout Scripture, that Isaiah lists these attributes to indicate the fullness of the Holy Spirit.
8 Some writers say these verses are speaking of the seven angels who are before the throne of God (Rev. Rev. 8:2+).Russell L. Penney, Pneumatology in the Book of Revelation, in Mal Couch, ed., A Bible Handbook to Revelation (Grand Rapids, MI: Kregel Publications, 2001), 115. Other interpreters understand the designation as a reference to the seven archangels of Jewish tradition. In 1 Enoch 20:1-8 they are listed as Uriel, Raphael, Raguel, Michael, Saraquael, Gabriel, and Remiel (cf. Tobit 12:15; Esd. 4:1; Dan. Dan. 10:13).Robert H. Mounce, The Book of Revelation (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1977), 69.