Revelation 1:9

I John (Egw Iwanh). So Revelation 22:8 . In apocalyptic literature the personality of the writer is always prominent to guarantee the visions ( Daniel 8:1 ; Daniel 10:2 ). Partaker with you (sunkoinwno). See already 1 Corinthians 9:23 . "Co-partner with you" ( Romans 11:17 ). One article with adelpo and sunkoinwno unifying the picture. The absence of apostolo here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. So there is only one article (th) with qlipsei (tribulation), basileiai (kingdom), upomonh (patience), ideas running all through the book. Both the tribulation (see Matthew 13:21 for qlipsi) and the kingdom (see Matthew 3:2 for basileia) were present realities and called for patience (upomonh being "the spiritual alchemy" according to Charles for those in the kingdom, for which see Luke 8:15 ; James 5:7 ). All this is possible only "in Jesus" (en Ihsou), a phrase on a par with Paul's common en Cristwi (in Christ), repeated in James 14:13 . Cf. James 3:20 ; 2 Thessalonians 3:5 . Was (egenomhn). Rather, "I came to be," second aorist middle indicative of ginomai. In the isle that is called Patmos (en th nhswi th kaloumenh Patmwi). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in The Isle That Is Called Patmos (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. For the word of God and the testimony of Jesus (dia ton logon tou qeou kai thn marturian Ihsou). The reason for (dia and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2 Thessalonians 2 for the phrase.