Revelation 3:7

κλείσει. 1 Vg[124] Primas[125] cop[126] arm[127] syr[128] and Text. Rec[129] read κλείει.

[124] Vulgate.
[125] Primasius, edited by Haussleiter.
[126] Coptic.
[127] Armenian.
[128] Syriac.
[129] Rec. Textus Receptus as printed by Scrivener.

καὶ κλείων. A omits καὶ, C 1, Text. Rec[130] read καὶ κλείει; B2 and many cursives read εἰ μὴ ὁ�; Areth[131] reads (for ὁ�—ἀνοίξει) οὐδεὶς κλείσει εἰ μὴ ὁ�.

[130] Rec. Textus Receptus as printed by Scrivener.
[131] Arethas, Archbishop of Caesarea.

ἀνοίξει. With אB2; ACP 1 Text. Rec[132] read ἀνοίγει.

[132] Rec. Textus Receptus as printed by Scrivener.

7. ὁ ἅγιος, ὁ�. The same epithets are combined in Revelation 6:10, where apparently they belong rather to the Father than the Son. In Mark 1:24; John 6:69 (according to the true reading) Christ is called “the Holy One of God,” and God’s “Holy Servant” (according to the probable rendering) in Acts 4:27; Acts 4:30 : also “the faithful and true” in this book, inf. Revelation 3:14; Revelation 19:11. “The Holy One” is used absolutely as a name of God in Job 6:10 (Hebrew); Isaiah 40:25; Habakkuk 3:3, and perhaps Hosea 11:9, besides the phrase so frequent in Isaiah, and used by several other prophets, “the Holy One of Israel”: and we have “the true God,” as opposed to idols, in 2 Chronicles 15:3; Psalms 31:5 (6); Jeremiah 10:10; 1 Thessalonians 1:9; 1 John 5:20, and, without such opposition being specially marked, in Isaiah 65:16; John 17:3. Here the sense seems to be “He Who is the Holy One of God,” as opposed to those in Revelation 3:9, who say that they are of the holy people and are not.

ὁ ἔχων τὴν κλεῖν τοῦ Δαυείδ. From Isaiah 22:22. There the meaning is, that Eliakim shall be made ruler of the house of David, i.e. chief minister of the kingdom (2 Kings 18:18 &c), and that his will shall be final in all business of the kingdom. Here then in like manner Christ is described as Chief Minister in the Kingdom of God. But the promise in the next verse suggests that the image is not used in this general sense only; Christ says that He has the power of admitting to, or excluding from His Church, the power which He delegates (St Matthew 16:19) to the rulers in His Church, but which none, not even they, can really exercise in opposition to His will.