Gr. hadēs, “the abode of the dead,” “the grave” (see on Matt. 11:23). Christ’s resurrection is the assurance that the righteous will rise “in the resurrection at the last day” (John 11:24) to life everlasting (see on John 11:25; Rev. 1:5).

 Keys are a symbol of power and jurisdiction. Compare on Matt. 16:19; cf. Luke 11:52.

Textual evidence favors (cf. p. 10) the omission of this word.

 See on v. 6.

 Gr. zōn eimi, “I am living,” that is, I have continuing life, life that does not end, life that is self-perpetuating (see Vol. V, pp. 917-919; see on John 5:26). In spite of the death He suffered for the human race, Christ continues to be “the living [One],” for He is God. “The divinity of Christ is the believer’s assurance of eternal life” (DA 530). See on Rev. 1:5. The word eimi, “I am,” implies continuous existence and stands in striking contrast with egenomēn, “I was [literally, “became”]” dead.

 Gr. ho zōn, “the living [One],” apparently from the familiar OT term ’El chai, “living God” (Joshua 3:10; etc.). The form of the verb here used implies continuous, living, abiding life. This declaration is particularly meaningful in view of the fact that He “was dead.” “In Christ is life, original, unborrowed, underived” (DA 530; see 785). “In him was life; and the life was the light of men” (see on John 1:4).

Literally, “became dead,” a reference to the crucifixion. Here is a clear indication that the One who appeared to John in vision was Christ.