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.

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.

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.

and in the midst of the seven lamps one like the Son of man, clothed with a garment reaching to the feet, and girt about at the breasts with a golden girdle:

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,

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

and in the center of the lampstands some One resembling the Son of Man, clothed in a robe which reached to His feet, and with a girdle of gold across His breast.

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.

And in the midst of the seven golden lampstands was one resembling the Son of man, clothed to the feet with a vestment, and wrapped to the breast with a wide belt of gold.

and in the midst of the lamps one like a man, in a robe reaching to his feet, and with a golden sash across his breast.

And in the midst of the seven candlesticks - Standing among them, so as to be encircled with them. This shows that the representation could not have been like that of the vision of Zechariah Zac 4:2, where the prophet sees "a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon." In the vision as it appeared to John, there was not one lampbearer, with seven lamps or branches, but there were seven lamp-bearers, so arranged that one in the likeness of the Son of man could stand in the midst of them.
One like unto the Son of man - This was evidently the Lord Jesus Christ himself, elsewhere so often called "the Son of man." That it was the Saviour himself is apparent from Revelation 1:18. The expression rendered "like unto the Son of man," should have been "like unto a son of man"; that is, like a man, a human being, or in a human form. The reasons for so interpreting it are:
(a) that the Greek is without the article, and
(b) that, as it is rendered in our version, it seems to make the writer say that he was like himself, since the expression "the Son of man" is in the New Testament but another name for the Lord Jesus.
The phrase is often applied to him in the New Testament, and always, except in three instances Acts 7:56; Revelation 1:13; Revelation 14:14, by the Saviour himself, evidently to denote his warm interest in man, or his relationship to man; to signify that he was a man, and wished to designate himself eminently as such. See the notes on Matthew 8:20. In the use of this phrase in the New Testament, there is probably an allusion to Daniel 7:13. The idea would seem to be, that he whom he saw resembled "the Son of man" - the Lord Jesus, as he had seen him in the days of his flesh though it would appear that he did not know that it was he until he was informed of it, Revelation 1:18. Indeed, the costume in which he appeared was so unlike that in which John had been accustomed to see the Lord Jesus in the days of his flesh, that it cannot be well supposed that he would at once recognize him as the same.
Clothed with a garment down to the foot - A robe reaching down to the feet, or to the ankles, yet so as to leave the feet themselves visible. The allusion here, doubtless, is to a long, loose, flowing robe, such as was worn by kings. Compare the notes on Isaiah 6:1.
And girt about the paps - About the breast. It was common, and is still, in the East, to wear a girdle to confine the robe, as well as to form a beautiful ornament. This was commonly worn about the middle of the person, or "the loins," but it would seem also that it was sometimes worn around the breast. See the notes on Matthew 5:38-41.
With a golden girdle - Either wholly made of gold, or, more probably, richly ornamented with gold. This would naturally suggest the idea of one of rank, probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. He is not indeed represented with a crown and scepter here, and perhaps the leading idea is that of one of exalted rank, of unusual dignity, of one suited to inspire awe and respect. In other circumstances, in this book, this same Redeemer is represented as wearing a crown, and going forth to conquest. See Revelation 19:12-16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance.

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, etc., 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.

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 last, phrases not applicable to any created beings; and of himself also as having been dead, which angels are not capable of, and of living again, and of living for evermore, and having power over death and the grave, which no creature has; yea, he calls himself expressly the Son of God, Revelation 1:11; so that Christ is manifestly designed, who, as a divine Person, appeared in a form like that individual human nature which was at his Father's right hand; for that human nature of his, or he as the son of man, was not in the midst of these candlesticks, or churches, but he the Son of God was in a form like to his human nature in heaven; so before his incarnation, he is said to be like unto the son of man, in Daniel 7:13; to which there is a reference here, and not only in this, but in some other parts of the description; so after his ascension, he in a visionary way appears, not in that real human nature he assumed, but in a form like unto it, that being in heaven; but when he was here on earth he is called the son of man, and not like to one; though even such a phrase may express the truth and reality of his humanity, for who more like to the son of man than he who is so? see John 1:14; now Christ was seen by John in the midst of the candlesticks or churches, and among whom he walked, as in Revelation 2:1; which is expressive of his presence in his churches, and which he has promised unto the end of the world; and of the gracious visits he makes them, and the sweet communion and conversation he indulges them with, to their joy and comfort; as well as the walks he takes among them for his own delight and pleasure; and where he is, abides and takes his turns, particularly as a priest, in which form he now appeared, as the antitype of Aaron the high priest, to him the lamps or candles in the candlesticks, to cause them to burn more brightly and clearly:
clothed with a garment down to the foot; which some understand of the righteousness of Christ; this is called a garment, a wedding garment, the best or first robe, the robe of righteousness; and is fitly compared to one, it being unto, and upon believers, put upon them, and which covers their persons, keeps them warm and comfortable, and beautifies and adorns them; and is a very beautiful, pure, and spotless robe; and reaches to the feet, covers all the members of Christ's mystical body, the meanest and lowest, as well as the more excellent; the weakest believer as well, and as much, as the strongest: but not Christ mystical, but personal, is here represented; others therefore think that this long garment is a sign of gravity and wisdom, it being usual for men of power and authority, and learning, as the Jewish sanhedrim, Scribes and Pharisees, to wear long garments; but it seems rather to design a priestly robe; the robe of the ephod wore by the high priest is called by this name in the Septuagint version of Exodus 28:4; and so it is by Josephus (i), who speaking of the hyacinthine tunic, or robe of blue, says, this is "a garment down to the foot", which in our language is called "Meeir"; rather it should be "Meil", which is its Hebrew name; and so this robe is expressed by the same word here, used by Philo the Jew (k), and by Jerom (l); so Maimonides (m) says, the length of his garment was to the top of his heel: and in the habit of a priest did Christ now appear; and so he is described in his priestly office, in the midst of his churches, having made atonement for their sins by the sacrifice of himself; and now as their high priest had entered into the holiest of all with his own blood and righteousness; bore their names on his breastplate, appeared in the presence of God on their account, and ever lived to make intercession for them:
and girt about the paps with a golden girdle; as the high priest was with the girdle of the ephod, which was made of gold, of blue, purple, scarlet, and fine twined linen, Exodus 28:8; and with which the priests were girt about the paps, or breast, as Christ is here described: it is said of the priests in Ezekiel 44:18, "they shall not gird themselves with anything that causeth sweat"; which some render "in sweating places": and so some Jewish writers interpret it, which will serve to illustrate the present place,
"says R. Abai (n), (upon citing Ezekiel 44:18) they do not gird themselves in the place in which they sweat; according to the tradition, when they gird themselves they do not gird neither below their loins, nor above their arm holes, but over against their arm holes;
the gloss says, upon their ribs, against their arm pit, that is, about their breast, or paps; and which is still more plainly expressed by the Targum on the above place, which paraphrases it thus,
"they shall not gird about their loins, but they shall gird , "about their heart".
So Josephus (o) says, the high priest's garment was girt about the breast, a little below the arm holes. Christ's girdle, as a King, is the girdle of faithfulness and righteousness, which is about his loins; and his girdle, as a prophet, is the girdle of truth; but, as a priest, it is the girdle of love; it is that which has constrained him to put himself in the room and stead of his people, to assume their nature, give himself a sacrifice for them, and intercede on their behalf: this is like a girdle, round from everlasting to everlasting; is said to be "golden", because of the excellency, purity, glory, and duration of it; and because it is very strong, affectionate, and hearty, it is hid to be a girdle about the paps, near where is the heart, the seat of love; and this may also denote the power, strength, and readiness of Christ to assist and help his churches in every time of need,
(i) Antiqu. l. 3. c. 7. sect. 4. (k) De Vita Mosis, l. 3. p. 671. (l) Ad Fabiolam. fol. 19. H. (m) Cele Hamikash, c. 8. sect. 17. (n) T. Bab. Zebachim, fol. 18. 2. & 19. 1. Yalkut Simeoni, par. 2. fol. 74. 2. Vid. Jarchi & Kimchi in Ezek. xliv. 18. (o) Antiqu. l. 3. c. 7. sect. 2.

His glorified form as man could be recognized by John, who had seen it at the Transfiguration.
in the midst--implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Revelation 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them.
seven--omitted in two of the oldest manuscripts, but supported by one.
Son of man--The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man.
down to the foot--a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare Exodus 28:2, Exodus 28:4, Exodus 28:31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Leviticus 16:4, Leviticus 16:23-24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Isaiah 4:2, Margin). The angels are attired somewhat like their Lord (Revelation 15:6). The ordinary girding for one actively engaged, was at the loins; but JOSEPHUS [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.