Revelation 1:13

Revelation 1:13 in Multiple Translations

Berean Standard Bible BSB

and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest.

King James Version KJV

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

American Standard Version ASV

and in the midst of the candlesticks one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle.

Bible in Basic English BBE

And in the middle of them one like a son of man, clothed with a robe down to his feet, and with a band of gold round his breasts.

Free Bible Version FBV

and standing among the candlesticks was someone who looked like a Son of man. He was wearing a robe that reached down to his feet with a golden sash across his chest.

Geneva Bible 1599 GNV

And in the middes of the seuen candlestickes, one like vnto the Sonne of man, clothed with a garment downe to the feete, and girded about the pappes with a golden girdle.

Young's Literal Translation YLT

and in the midst of the seven lamp-stands, [one] like to a son of man, clothed to the foot, and girt round at the breast with a golden girdle,

World English Bible WEB

And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.

Noah Webster Bible WBS

And in the midst of the seven candlesticks one like the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

Douay-Rheims 1899 DRV

And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.

Translation for Translators T4T

I saw seven golden lampstands. In the midst of the lampstands there was someone who looked like he came from heaven. He wore a robe that reached to his feet, and he wore a gold band around his chest.

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Berean Amplified Bible — Revelation 1:13

BAB

Word Study

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Revelation 1:13 Interlinear (Deep Study)

BIB

GRK και εν μεσω των επτα λυχνιων ομοιον υιω ανθρωπου ενδεδυμενον ποδηρη και περιεζωσμενον προς τοις μαστοις ζωνην χρυσην

και kai G2532 and Conj

εν en G1722 in/on/among Prep

μεσω mesos G3319 midst Adj-DSN

των ho G3588 the/this/who Art-GPF

επτα hepta G2033 seven Adj-NUI

λυχνιων luchnia G3087 lampstand Noun-GPF

ομοιον homoios G3664 like Adj-ASM

υιω uhios G5207 son Noun-DSM

ανθρωπου anthrōpos G444 a human Noun-GSM

ενδεδυμενον enduō G1746 to put on Verb-RMP-ASM

ποδηρη podērēs G4158 floorlength Adj-ASM

και kai G2532 and Conj

περιεζωσμενον perizōnnumi G4024 to gird Verb-RPP-ASM

προς pros G4314 to/with Prep

τοις ho G3588 the/this/who Art-DPM

μαστοις mastos, mazos G3149 breast Noun-DPM

ζωνην zōnē G2223 belt/sash/girdle Noun-ASF

χρυσην chruseos G5552 golden Adj-ASF

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Greek Word Reference — Revelation 1:13

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

μεσω mesos G3319 "midst" Adj-DSN

Middle or midst, referring to a central position, is used in Luke 23:45 and John 19:18 to describe a location.

Definition: μέσος, -η, -ον [in LXX chiefly for תָּוֶךְ ;] middle, in the middle or midst; __1. prop., as an adj.: Luk.23:45, Jhn.19:18, Act.1:18; with genitive pl., Luk.22:55, Jhn.1:26; genitive temp. (Bl., § 36, 13), μέσης νυκτός, Mat.25:6; μ. ἡμέρας, Act.26:13. __2. In adverbial phrases, neut., μέσον, τὸ μ., as subst.: ἀνὰ μέσον, with genitive, between (cl.; in LXX: Gen.1:4, al.), elliptically (but see M, Pr., 99), 1Co.6:5; = ἐν μ., among, in the midst of (El., § 39, 2; 40, 8; cf. in LXX: Jos.19:1, Sir.27:2), Mat.13:25, Mrk.7:31, Rev.7:17; διὰ μέσου, with genitive, Luk.4:30; διὰ μέσον (Rec. -ου, see 81., § 42, 1), between, Luk.17:11 (ICC, in l); εἰς τὸ μ. (see: εἰς), Mrk.3:3, Luk.4:35 5:19 6:8, Jhn.20:19, 26; εἰς μ., Mrk.14:60; ἐν τῷ μ., Mat.14:6; ἐν μ., Jos.8:3, 9, Act.4:7; with, genitive loc., Mrk.6:47, Luk.21:21 22:55, Act.17:22, Heb.2:12" (LXX), Rev.4:6 5:6 22:2. with genitive pl., Mat.10:16 18:2, 20, Mrk.9:36, Luk.2:46 8:7 10:3 22:27 24:36, Act.1:15 2:22 27:21, 1Th.2:7, Rev.1:13 2:1 5:6 6:6; κατὰ μέσον τ. νυκτός, Act.27:27 (Bl., § 47, 6); ἐκ τοῦ μ. (Lft., in l; Deiss., BS, 252 f.), Col.2:14; ἐκ μ.., 2Th.2:7; ἐκ τοῦ μ., with genitive, Mat.13:49, Act.17:33 23:10, 1Co.5:2, 2Co.6:17. __3. Neut., μέσον, adverbially, with genitive, in the midst of, Mat.14:24 (WH, txt., R, mg., aliter), Php.2:15 (διὰ μέσουsee supr.-also Jhn.8:50, R, mg.).† (AS)

Usage: Occurs in 58 NT verses. KJV: among, X before them, between, + forth, mid(-day, -night), midst, way See also: 1 Corinthians 5:2; Luke 8:7; Hebrews 2:12.

των ho G3588 "the/this/who" Art-GPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

επτα hepta G2033 "seven" Adj-NUI

The Greek word for the number seven, used in the Bible to describe completeness or perfection, as seen in Matthew 12:45 and Mark 8:5.

Definition: ἐπτά, οἱ, αἱ, τά indecl., seven: Mat.12:45 18:22 (cf. ἑβδομηκοντάκις), Mrk.8:5, al.; οἱ ἐ, Act.21:8 (AS)

Usage: Occurs in 64 NT verses. KJV: seven See also: Acts 6:3; Revelation 1:4; Hebrews 11:30.

λυχνιων luchnia G3087 "lampstand" Noun-GPF

A lampstand is a holder for a lamp, like the one in the Tabernacle. In the Bible, it is often used symbolically, such as in Revelation 1:12-13, where it represents the seven churches of Asia.

Definition: λυχνία, -ας, ἡ (vulgar form of λυχνίον = λυχνοῦχος; see Kennedy, Sources, 40), [in LXX for מְנוֹרָה (Exo.25:31 40:4, al.) ;] a lampstand: Mat.5:15, Mrk.4:21, Luk.8:16 11:33; of that in the Tabernacle, Heb.9:2; metaphorically, of the two witnesses, Rev.11:4; of the seven churches of Asia, Rev.1:12-13, 20 2:1; of the removal of a church from its position, κινεῖν τ. λυχνίαν κ.τ.λ., Rev.2:5.† (AS)

Usage: Occurs in 11 NT verses. KJV: candlestick See also: Hebrews 9:2; Revelation 1:12; Revelation 1:13.

ομοιον homoios G3664 "like" Adj-ASM

This word means similar in appearance or character, like something or someone else. It is used in John 9:9 and Revelation 1:13 to describe someone or something that resembles another. It can also describe a similarity in nature or condition.

Definition: ὅμοιος, -οία, -οιον [in LXX for כְּמוֹ, etc. ;] like, resembling, such as, the same as: with dative, of form or appearance, Jhn.9:9, Rev.1:13 (WH, mg., R, but see infr.) Rev.1:15 2:18 4:6-7 9:7, 10 (B1., § 37, 62) Rev_9:19; Rev_11:1; Rev_13:2; Rev_13:11; ὁράσει, Rev_4:3; of nature, condition, ability, etc., Mat_22:39, Act_17:29, Gal_5:21, 1Jn_3:2, Rev_13:4; Rev_18:18; Rev_21:11; Rev_21:18; of comparison in parables, Mat_13:31 ff. Mat_20:1, Luk_13:18-19; Luk_13:21; of thinking, acting, etc., Mat_11:16; Mat_13:52, Luk_6:47-49; Luk_7:31-32 (T, with genitive; 131., § 36, 11) Luk_12:36, Joh_8:55, Jud_1:7; with accusative, Rev_1:13 (WH, txt.; Swete, Hort, in l) Rev_14:14.† (AS)

Usage: Occurs in 42 NT verses. KJV: like, + manner See also: 1 John 3:2; Matthew 13:47; Revelation 1:13.

υιω uhios G5207 "son" Noun-DSM

In the Bible, this word means a son or child, used in passages like Matthew 10:37 and Luke 1:13. It can also refer to animals, as in a foal. The word is used to describe family relationships and is an important concept in biblical genealogy.

Definition: υἱός, -οῦ, ὁ, [in LXX very frequently and nearly always for בֵּן, Gen.4:17, al.; for בַּר, Dan LXX TH 7:13, al.; etc. ;], a son; __1. in the ordinary sense: Mat.10:37, Mrk.9:17, Luk.1:13, al. mult.; omitted with the art. of origin (WM, §30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Act.13:22 (LXX); also with genitive anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Act.20:4; with adj., προτότοκος, Luk.2:7; μονογένης, Luk.7:12; opposite to νόθος, Heb.12:8; in a wider sense, of posterity: ὁ υἱ. Δαυΐδ, of the Messiah (cf. Dalman, Words, 316ff.; DCG, ii, 653f.), Mat.22:42, 45 Mrk.12:35, 37 Luk.20:41, 44 al.; υἱοὶ Ἰσραήλ, (cf. υἷες Ἀχαιῶν, Hom., Il., i, 162, al.), Mat.27:9, Act.9:15, al. __2. Metaphorical; __(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161ff.; Dalman, Words, 115f.; DCG, ii, 652f.): τ. πονεροῦ (διαβόλου), Mat.13:38, Act.13:10; τ. νυμφῶνος (see: νυμφών), Mat.9:15, Mrk.2:19, al.; τ. φωτός (Lft., Notes, 74), Luk.16:8, Jhn.12:36, 1Th.5:5; τ. εἰρεήμης, Luk.10:6; γεέννης, Mat.23:15; τ. ἀπωλείας, Jhn.17:12, 2Th.2:3; τ. αἰῶνος τούτου, Luk.16:8 20:34; τ. ἀπειθειάς, Eph.2:2 5:6; βροντῆς, Mrk.3:17; τ. ἀναστάσεως, Luk.20:36; παρακλήσεως, Act.4:36; τ. προφητῶν κ. τ. διαθήκης, Act.3:25; __(b) υἱὸς τ. θεοῦ (cf. Dalman, Words, 268ff.; Deiss., BS, 166f.; DB, iv, 570 ff.; DCG, ii, 654ff.), of men, as partakers of the Divine nature and of the life to come: Mat.5:9, Luk.20:36, Rom.8:14 9:26, al.; υἱοὶ (κ. θυγατέρες) τ. ὑψίστου, Luk.6:35, 2Co.6:18; in an unique sense of Jesus, Mat.4:3 8:29 28:19, Mrk.3:4, Luk.4:41, Jhn.9:35 11:27, al.; ὁ Χριστὸς ὁ υἱ. τ. θεοῦ ζῶντος (τ. εὐλογητοῦ), Mat.16:16, Mrk.14:61; __(with) (ὁ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. בּן אדם, Aram, בּר אנשׁ; cf. Dalman, Words, 234ff.; DB, iv, 579ff.; DCG, ii, 659ff.; Westc., St. John, i, 74ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Dan.7:13, where the phrase, like the corresponding Heb. (as in Psa.8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, with 46, §1-4, also in II Est.13:3, 12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Exc. in Act.7:56 and (anarth.) Rev.1:13 14:14, it is used of Jesus only by himself: Mat.8:20, Mrk.2:10, Luk.5:24, Jhn.1:52, al. (AS)

Usage: Occurs in 348 NT verses. KJV: child, foal, son See also: 1 Corinthians 1:9; John 3:35; 1 Peter 5:13.

ανθρωπου anthrōpos G444 "a human" Noun-GSM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

ενδεδυμενον enduō G1746 "to put on" Verb-RMP-ASM

To put on clothes or armor, like in Matthew 6:25 and Ephesians 6:11, where we're told to clothe ourselves with God's protection. This word is used to describe physical and spiritual dressing. It's about covering ourselves with something, whether it's clothes or God's power.

Definition: ἐν-δύω (ἐνδύνω, 2Ti.3:6), [in LXX chiefly for לָבַשׁ ;] __1. with accusative of person(s), Mat.27:28 (WH, mg., R, mg.); with dupl. accusative, Mat.27:31, Mrk.15:20, Luk.15:22; mid., to put on oneself, be clothed with: with accusative of thing(s), Mat.6:25, Mrk.6:9, Luk.8:27 12:22, Act.12:21; ptcp., Mat.22:11, Mrk.1:6, 2Co.5:3, Rev.1:13 15:6 19:14; of armour (figuratively): Rom.13:12, Eph.6:11, 14, 1Th.5:8; metaphorically, δύναμιν, Luk.24:49; ἀφθαρσίαν, ἀθανασίαν, 1Co.15:53-54; τ. καινὸν ἄνθρωπον, Eph 4:24, Col.3:10; σπλάγχνα οἰκτιρμοῦ, Col.3:12; Ἰησ. Χριστόν, Rom.13:14, Gal.3:27, __2. to enter, press into: 2Ti.3:6 (cf. ἐπ-ενδύω).† (AS)

Usage: Occurs in 26 NT verses. KJV: array, clothe (with), endue, have (put) on See also: 1 Corinthians 15:53; Luke 24:49; Revelation 1:13.

ποδηρη podērēs G4158 "floorlength" Adj-ASM

A long garment that reaches down to the ankles, as described in Revelation 1:13.

Definition: ποδήρης, -ες (πούς), [in LXX: Exo.25:6 (7) Exo.35:9 (חֹשֶׁן), Exo.28:4 Exo.29:5 (מְעִיל), Exo.28:27 (31) (אֵפוֹד), אֵפוֹד), Eze.9:2-3, 11 (בַּד), Zec.3:5 (4) (מַחֲלָצָה), Wis.18:24, Sir.27:8 45:8 * ;] reaching to the feet. of a garment (sc. χιτών, cf. Ex, Ez, ll. with; Xen., al.), Rev.1:13 (for -η, LT7 read -ην; see M, Pr., 49).† SYN.: στολή, see Tr., Syn., § 1 (AS)

Usage: Occurs in 1 NT verses. KJV: garment down to the foot See also: Revelation 1:13.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περιεζωσμενον perizōnnumi G4024 "to gird" Verb-RPP-ASM

To gird or fasten a belt around oneself, like in Luke 12:35 and Revelation 1:13. It can be literal or figurative, and is used to describe preparing oneself for action or service.

Definition: περι-ζώννυμι and -ύω (see Veitch, see word), [in LXX chiefly for חָגַר, also for אָזַר, etc. ;] to gird (with dupl, accusative, as ὁ περιζωννύων με δύναμιν, Psa.18:32): pass., αἱ ὀσφύες περιεζωσμέναι, Luk.12:35; π. ζώνην χρυσῆν, Rev.1:13 15:6 (but see infr.). Mid., to gird oneself: Luk.12:37 17:8 (and so perh. Re, ll. with supr., cf. 1Ki.2:4); with accusative of thing(s) (figuratively), τ. ὀσφύν, Eph.6:14 (before ἐν, cf. 1Ch.15:27).† (AS)

Usage: Occurs in 7 NT verses. KJV: gird (about, self) See also: Acts 12:8; Luke 12:37; Revelation 1:13.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μαστοις mastos, mazos G3149 "breast" Noun-DPM

The breast of a woman, as in Luke 11:27 where a woman praises Jesus for being nursed by Mary. It can also refer to the breast of a man, but this is less common.

Definition: μαστός, -οῦ, ὁ [in LXX chiefly for שַׁד ;] the breast: pl., Luk.11:27 23:29, Rev.1:13 (T, μασθοῖς; WH, App., 149; L, μαζοῖς).† (AS)

Usage: Occurs in 3 NT verses. KJV: pap See also: Luke 11:27; Luke 23:29; Revelation 1:13.

ζωνην zōnē G2223 "belt/sash/girdle" Noun-ASF

This word means a belt or girdle, like the one Jesus wore in Matthew 3:4. It was also used to carry money, as seen in Matthew 10:9. A belt was a necessary part of daily life.

Definition: ζώνη, -ης, ἡ (ζώννυμι) [in LXX for אַבְנֵט, חֲגוֹר, etc. ;] a belt, girdle: Mat.3:4, Mrk.1:6, Act.21:11, Rev.1:13 15:6; as a receptacle for money, Mat.10:9, Mrk.6:8.† (AS)

Usage: Occurs in 7 NT verses. KJV: girdle, purse See also: Acts 21:11; Matthew 3:4; Revelation 1:13.

χρυσην chruseos G5552 "golden" Adj-ASF

Golden describes something made of gold, like the golden items in Revelation 1:12-13. This word is used to describe things that are valuable and precious, often in a literal sense. It can also describe something that is overlaid with gold.

Definition: Χρύσεος, -εα, -εον (-οῦς, -ῆ, -οῦν; on accusative sing. fem., -ᾶν, Rev.1:13 and genitive pl. uncontr., -εων, Rev.2:1, LTr., see M, Pr., 48 and cf. Thackeray, Gr., x, 172 f.) (χρυσός), [in LXX chiefly for זָהָב ;] golden, i.e. made or overlaid with gold: 2Ti.2:20, Heb.9:4, Rev.1:12-13, 20 2:1 4:4 5:8 8:3 9:13, 20 14:14 15:6-7 17:4 21:15.† (AS)

Usage: Occurs in 17 NT verses. KJV: of gold, golden See also: 2 Timothy 2:20; Revelation 8:3; Hebrews 9:4.

Study Notes — Revelation 1:13

Show Verse Quote Highlights

Context
Cross References
Revelation 1:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Revelation 1:13
Jamieson-Fausset-Brown on Revelation 1:13
Matthew Poole's Commentary on Revelation 1:13
Trapp's Commentary on Revelation 1:13
Ellicott's Commentary on Revelation 1:13
Adam Clarke's Commentary on Revelation 1:13
Cambridge Bible on Revelation 1:13
Barnes' Notes on Revelation 1:13
Whedon's Commentary on Revelation 1:13
Sermons on Revelation 1:13

Context — John’s Vision on Patmos

11saying, “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.” 12Then I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands,

13and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest.

14The hair of His head was white like wool, as white as snow, and His eyes were like a blazing fire. 15His feet were like polished bronze refined in a furnace, and His voice was like the roar of many waters.

Cross References

	Reference	Text (BSB)
1	Daniel 7:13	In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence.
2	Daniel 10:5–6	I lifted up my eyes, and behold, there was a certain man dressed in linen, with a belt of fine gold from Uphaz around his waist. His body was like beryl, his face like the brilliance of lightning, his eyes like flaming torches, his arms and legs like the gleam of polished bronze, and his voice like the sound of a multitude.
3	Daniel 10:16	And suddenly one with the likeness of a man touched my lips, and I opened my mouth and said to the one standing before me, “My lord, because of the vision, I am overcome with anguish, and I have no strength.
4	Revelation 15:6	And out of the temple came the seven angels with the seven plagues, dressed in clean and bright linen and girded with golden sashes around their chests.
5	Exodus 28:6–8	They are to make the ephod of finely spun linen embroidered with gold, and with blue, purple, and scarlet yarn. It shall have two shoulder pieces attached at two of its corners, so it can be fastened. And the skillfully woven waistband of the ephod must be of one piece, of the same workmanship—with gold, with blue, purple, and scarlet yarn, and with finely spun linen.
6	Leviticus 8:7	He put the tunic on Aaron, tied the sash around him, clothed him with the robe, and put the ephod on him. He tied the woven band of the ephod around him and fastened it to him.
7	Revelation 14:14	And I looked and saw a white cloud, and seated on the cloud was One like the Son of Man, with a golden crown on His head and a sharp sickle in His hand.
8	Daniel 7:9	As I continued to watch, thrones were set in place, and the Ancient of Days took His seat. His clothing was white as snow, and the hair of His head was like pure wool. His throne was flaming with fire, and its wheels were all ablaze.
9	Isaiah 11:5	Righteousness will be the belt around His hips, and faithfulness the sash around His waist.
10	Ezekiel 1:26–28	Above the expanse over their heads was the likeness of a throne with the appearance of sapphire, and on the throne high above was a figure like that of a man. From what seemed to be His waist up, I saw a gleam like amber, with what looked like fire within it all around. And from what seemed to be His waist down, I saw what looked like fire; and brilliant light surrounded Him. The appearance of the brilliant light all around Him was like that of a rainbow in a cloud on a rainy day. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell facedown and heard a voice speaking.

Revelation 1:13 Summary

This verse describes Jesus standing among seven lampstands, which represent the seven churches. He is dressed in a long robe and has a golden sash around His chest, symbolizing His priestly and kingly roles. This image reminds us of Jesus' power and authority, and His presence among His people, as seen in Revelation 1:20 and Matthew 18:20. As we reflect on this verse, we can be encouraged to trust in Jesus' care and guidance, just as the seven churches were meant to be, and remember that He is the light of the world, as stated in John 8:12.

Frequently Asked Questions

Who is the figure described as 'One like the Son of Man' in Revelation 1:13?

This figure is Jesus Christ, as He is often referred to as the Son of Man in the Gospels, such as in Matthew 20:28 and Mark 10:45, and this description is meant to evoke His divine and human natures.

What is the significance of the long robe and golden sash in this verse?

The long robe and golden sash are symbols of Jesus' priestly and kingly roles, as seen in Exodus 28:4 and Isaiah 11:5, emphasizing His authority and glory.

How does this description of Jesus relate to the seven churches mentioned in Revelation 1:11?

The description of Jesus in Revelation 1:13 serves as a reminder of His power and authority, which is meant to encourage and admonish the seven churches, as He is the One who walks among them and knows their deeds, as stated in Revelation 2:1.

What does the phrase 'among the lampstands' signify in this verse?

The phrase 'among the lampstands' refers to Jesus' presence among the seven churches, represented by the lampstands, as stated in Revelation 1:20, indicating His intimate knowledge and care for each church.

Reflection Questions

What does the image of Jesus standing among the lampstands evoke in my heart and mind, and how can I apply this to my own life and relationship with Him?
In what ways can I, like the seven churches, be reminded of Jesus' power and authority in my life, and how can I allow this to shape my thoughts and actions?
How does the description of Jesus in this verse challenge or comfort me, and what does it reveal about His character and love for me?
What are some ways I can, like Jesus, be a light in the darkness, shining for others to see, as mentioned in Matthew 5:14-16?

Gill's Exposition on Revelation 1:13

And in the midst of the seven candlesticks [one] like unto the son of man,.... By whom is meant not an angel, for he speaks of himself as a divine Person, as the Alpha and Omega, the first and the

Jamieson-Fausset-Brown on Revelation 1:13

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

Matthew Poole's Commentary on Revelation 1:13

And in the midst of the seven candlesticks; that is, of the churches, resembled by the golden candlesticks. One like unto the Son of man: we say, no like is the same; but Christ, who was the Son of man, and who ordinarily calls himself so throughout the gospel, is undoubtedly here meant, as appeareth by ,18, which description can agree to him alone. He is said to have come in the likeness of sinful flesh, though he came in true human flesh; and , he was made in the likeness of men. John saw one who appeared to him as a man in the midst of seven golden candlesticks, which was Christ in the midst of his churches; placed in the midst, partly to let us know his observation of them all, and partly to let us know his being at hand to them all, to help, protect, and defend them. Clothed with a garment down to the foot; podhrh the word signifieth a long garment reaching to the feet, whether of linen or woollen, or what other material, is not expressed; so as it seemeth to me hard to determine, whether it was to signify his priestly or kingly office, or neither. It is a habit of gravity. And girt about the paps with a golden girdle; nor dare I determine the significancy of the golden girdle about his loins. It was a habit like that in Daniel’ s vision, . They were both symbols of majesty, authority, and dignity, and the appearance agreed very well to him, who was both a High Priest and a King.

Trapp's Commentary on Revelation 1:13

13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. Ver. 13. And in the midst] Christ is in the holy assemblies, in the beauties of holiness; he walketh in his garden, Son 6:1, he comes in to see his guests, Matthew 22:11. The face of God is seen in Sion, Psalms 84:7. A garment down to the feet] As a counsellor, Isaiah 9:6. And girt] It implies readiness, nimbleness, handiness, and handsomeness. We also must gird ourselves, and serve the Lord Christ, Luke 17:8. About the paps] This implies his entire love, seated in the heart.

Ellicott's Commentary on Revelation 1:13

(13) In the midst of the seven candlesticks (the word “seven” is omitted in some of the best MSS.) one like unto the Son of man.—“He who kindled the light to be a witness of Himself and of His own presence with men was indeed present.” He was present the same as He had been known on earth, yet different—the same, for He is seen as Son of Man; the same as He had been seen on the Resurrection evening; the same as He appeared to Stephen; the same Jesus, caring for, helping and counselling His people: yet different, for He is arrayed in the apparel of kingly and priestly dignity. He is robed to the foot with the long garment of the high priest. St. John uses the same word which is used in the LXX. version of Exo 28:31, to describe the robe of the Ephod. (Comp. Zechariah 3:4.) It has been understood by some, however, to indicate the “ample robe of judicial and kingly power.” There is in the vision a combination of both thoughts. He is the King-Priest who is seen by the Evangelist, the Melchisedec whom the Epistle to the Hebrews had so gloriously set forth (Hebrews 5:9-10; Hebrews 6:20; especially Hebrews 7:1-17). He is girt about the breasts with a golden girdle. The girdle is not around the loins, as though ready for action and toil (Luke 12:35), but it is worn as by one who rests from toil in the “repose of sovereignty.” So, according to Josephus (Ant. iii. 7, § 2), the Levitical priests were girdled. The girdle is of gold; not interwoven with gold, as was the high priest’s girdle (Exodus 28:8), but pure gold, the emblem of a royal presence. (Comp. Isaiah 11:5; Daniel 10:5; Ephesians 6:14.)

Adam Clarke's Commentary on Revelation 1:13

Verse 13. Like unto the Son of man] This seems a reference to Daniel 7:13. This was our blessed Lord himself, Revelation 1:18. Clothed with a garment down to the foot] This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exodus 28:4, &c., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God. Golden girdle.] The emblem both of regal and sacerdotal dignity.

Cambridge Bible on Revelation 1:13

13. one like unto the Son of man] There is no article with either noun, while in the title of our Lord “the Son of Man” in the Gospels and in Acts 7:56 it is expressed with both. The inference is, not that our Lord is not intended, but that the title is taken, not from His own use of it, but direct from the Greek of Dan 7:13—where also the art. is absent. Whether we should translate “a son of man” is a question rather of taste than of grammar: the words of themselves mean no more than “I saw a human figure,” but their associations make it plain to anyone acquainted with the Book of Daniel, that it was a superhuman Being in human form; and to a Christian, of St John’s days as of our own, Who that Being was.a garment down to the foot] Certainly a garment of dignity (as Sir 27:8; Daniel 10:5; Ezekiel 9:2; Ezekiel 9:11): probably in particular of priestly dignity, as Exodus 28:31 (where the next verse suggests comparison with John 19:23). The same word as here is used in the so-called Epistle of Barnabas (c. 7) of the scarlet robe in which the Lord will appear when coming to judgement: some suppose that the writer had in his mind this passage, and perhaps Revelation 19:13.girt about the paps] So Revelation 15:6, of angels. We therefore can hardly press the distinction of this from Daniel 10:5 (and Ezekiel 9:2, LXX.), where the angels wear the girdles of gold or gems, as men would, on the loins.

Barnes' Notes on Revelation 1:13

And in the midst of the seven candlesticks - Standing among them, so as to be encircled with them.

Whedon's Commentary on Revelation 1:13

13. In the midst—The candlesticks were so arranged that this One could be, and (Revelation 2:1) could walk, in their midst.

Sermons on Revelation 1:13

	Sermon	Description
	(John - Part 1): God Has Put Everlasting Into Our Souls by A.W. Tozer	In this sermon, the preacher discusses the clarity and depth of the language used in the fourth gospel, specifically the book of John. He emphasizes that while the language is clea
	Five Rules for Christian Living - Part 1 by A.W. Tozer	In this sermon, the preacher emphasizes the importance of five rules for believers. The first rule is to have a reverent attitude towards all created things, as they are seen as th
	Someone's Knocking at the Door by David Wilkerson	In this sermon, the preacher addresses the issue of profanity and the use of God's name in vain in everyday conversations. He emphasizes that these words are pervasive in society a
	First Miraculous Catch of Fish by William Fitch	In this sermon, the preacher reflects on the story of Peter, James, and John's encounter with Jesus on a beach. The sermon emphasizes the transformative power of Jesus' call to dis
	To See the Living God by David Cooper	In this sermon, the preacher focuses on the description of four living creatures in the book of Ezekiel. These creatures have wings joined together and always move straight forward
	(Timeless Doctrines) What Kind of a Church Do You Go To? - Part 5 by Denny Kenaston	In this sermon, the preacher discusses the urgency and importance of understanding the book of Revelation. He emphasizes that although it may bring fear and uncertainty, it can als
	Mini-Skirts in Light of the Bible by Jack Hyles	In this sermon, the speaker addresses the issue of conforming to the ways of the world versus living a life that is different and pleasing to God. He observes a generation gap and