Revelation 1:18

Authorized King James Version

I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

Word-by-Word Analysis
#1
καὶ
G2532
and
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
#2
ὁ
G3588
the (sometimes to be supplied, at others omitted, in english idiom)
#3
ζῶν
G2198
I am he that liveth
to live (literally or figuratively)
#4
καὶ
G2532
and
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
#5
ἐγενόμην
G1096
was
to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
#6
νεκρὸς
G3498
dead
dead (literally or figuratively; also as noun)
#7
καὶ
G2532
and
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
#8
ἰδού,
G2400
behold
used as imperative lo!
#9
ζῶν
G2198
I am he that liveth
to live (literally or figuratively)
#10
εἰμι
G1510
I am
i exist (used only when emphatic)
#11
εἰς
G1519
for
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
#12
τοὺς
G3588
the (sometimes to be supplied, at others omitted, in english idiom)
#13
αἰώνων
G165
evermore
properly, an age; by extension, perpetuity (also past); by implication, the world; specially (jewish) a messianic period (present or future)
#14
τῶν
G3588
the (sometimes to be supplied, at others omitted, in english idiom)
#15
αἰώνων
G165
evermore
properly, an age; by extension, perpetuity (also past); by implication, the world; specially (jewish) a messianic period (present or future)
#16
ἀμήν·
G281
Amen
properly, firm, i.e., (figuratively) trustworthy; adverbially, surely (often as interjection, so be it)
#17
καὶ
G2532
and
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
#18
ἔχω
G2192
have
to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio
#19
τὰς
G3588
the (sometimes to be supplied, at others omitted, in english idiom)
#20
κλεῖς
G2807
the keys
a key (as shutting a lock), literally or figuratively
#21
τοῦ
G3588
the (sometimes to be supplied, at others omitted, in english idiom)
#22
ᾅδου
G86
of hell
properly, unseen, i.e., "hades" or the place (state) of departed souls
#23
καὶ
G2532
and
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
#24
τοῦ
G3588
the (sometimes to be supplied, at others omitted, in english idiom)
#25
θανάτου
G2288
of death
(properly, an adjective used as a noun) death (literally or figuratively)

Cross References

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Analysis

This triumphant declaration by the risen Christ contains some of the most profound Christological statements in Scripture. The opening "I am" (ἐγώ εἰμι/egō eimi) echoes God's self-revelation to Moses (Exodus 3:14) and continues John's high Christology throughout Revelation.

The phrase "he that liveth, and was dead" encapsulates the central paradox of Christian faith—Christ's death and resurrection. The Greek construction (ὁ ζῶν, καὶ ἐγενόμην νεκρὸς) emphasizes the contrast between His eternal living nature and the historical fact of His death. The perfect tense of "am alive" (ζῶν εἰμι) indicates a past action with continuing results—He lives now because He conquered death.

The declaration "I am alive forevermore" (ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων) asserts Christ's eternal existence, while "Amen" provides divine self-affirmation.

The climactic statement about possessing "the keys of hell and of death" (τὰς κλεῖς τοῦ θανάτου καὶ τοῦ ᾅδου) draws on ancient imagery where keys symbolize authority and control. In Jewish apocalyptic literature, these keys belonged exclusively to God. Christ now claims this divine prerogative, declaring His absolute sovereignty over mortality and the afterlife—the ultimate source of human fear.

Historical Context

For Christians facing potential martyrdom under Domitian's persecution, this verse would provide extraordinary comfort and courage. The Roman Empire's ultimate weapon against dissidents was death, but Christ's declaration neutralizes this threat by asserting His authority over death itself.

In Greco-Roman culture, Hades (ᾅδης, translated as "hell" in KJV) was understood as the realm of the dead, ruled by the god of the same name. Various mystery religions promised initiates privileged treatment in the afterlife, while imperial propaganda sometimes suggested the emperor controlled the destiny of subjects even after death.

Archaeological findings from the period show funerary inscriptions often expressing hopelessness regarding death. A common epitaph read "I was not, I became, I am not, I care not." Against this cultural backdrop of either fear or nihilism toward death, Christ's claim to hold death's keys would be revolutionary.

In Jewish tradition, Isaiah 22:22 presents God giving the "key of the house of David" to Eliakim, symbolizing transferred authority. The early church would understand Christ's possession of death's keys as fulfillment of His promise to Peter about the "keys of the kingdom" (Matthew 16:19)—but here magnified to cosmic proportions.

For the seven churches receiving this revelation—some already experiencing martyrdom (like Antipas in Pergamum, 2:13)—this verse transformed their understanding of persecution. Death was no longer defeat but transition into the realm still under Christ's authority.

Questions for Reflection