KJV: Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
YLT: Lo, he doth come with the clouds, and see him shall every eye, even those who did pierce him, and wail because of him shall all the tribes of the land. Yes! Amen!
Darby: Behold, he comes with the clouds, and every eye shall see him, and they which have pierced him, and all the tribes of the land shall wail because of him. Yea. Amen.
ASV: Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. Even so, Amen.
Ἰδοὺ | Behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ἔρχεται | He is coming |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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νεφελῶν | clouds |
Parse: Noun, Genitive Feminine Plural Root: νεφέλη Sense: a cloud. |
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ὄψεται | will see |
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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πᾶς | every |
Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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ὀφθαλμὸς | eye |
Parse: Noun, Nominative Masculine Singular Root: ὀφθαλμός Sense: the eye. |
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οἵτινες | those who |
Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅστις Sense: whoever, whatever, who. |
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ἐξεκέντησαν | pierced |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἐκκεντέω Sense: to put out, dig out. |
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κόψονται | will wail |
Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: κόπτω Sense: to cut, strike, smite. |
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ἐπ’ | because of |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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φυλαὶ | tribes |
Parse: Noun, Nominative Feminine Plural Root: φυλή Sense: a tribe. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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γῆς | earth |
Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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ναί | Yes |
Parse: Particle Root: ναί Sense: yea, verily, truly, assuredly, even so. |
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ἀμήν | Amen |
Parse: Hebrew Word Root: ἀμήν Sense: firm. |
Greek Commentary for Revelation 1:7
Futuristic present middle indicative of ερχομαι erchomai a reminiscence of Daniel 7:13 (Theodotion). “It becomes a common eschatological refrain” (Beckwith) as in Mark 13:26; Mark 14:62; Matthew 24:30; Matthew 26:64; Luke 21:27. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration” (Vincent). [source]
Future middle of οραω horaō a reminiscence of Zechariah 12:10 according to the text of Theodotion (Aquila and Symmachus) rather than the lxx and like that of Matthew 24:30 (similar combination of Daniel and Zechariah) and Matthew 26:64. This picture of the victorious Christ in his return occurs also in Revelation 14:14, Revelation 14:18-20; Revelation 19:11-21; Revelation 20:7-10.And they which (και οιτινες kai hoitines). “And the very ones who,” Romans and Jews, all who shared in this act.Pierced First aorist active indicative of εκκεντεω ekkenteō late compound (Aristotle, Polybius, lxx), from εκ ek and κεντεω kenteō (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).Shall mourn (κοπσονται kopsontai). Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9.Tribes Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
“And the very ones who,” Romans and Jews, all who shared in this act. [source]
First aorist active indicative of εκκεντεω ekkenteō late compound (Aristotle, Polybius, lxx), from εκ ek and κεντεω kenteō (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).Shall mourn (κοπσονται kopsontai). Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9.Tribes Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9. [source]
Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
The clouds are frequently used in the descriptions of the Lord's second coming. See Daniel 7:13; Matthew 24:30; Matthew 26:64; Mark 14:62. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see Psalm 97:2; Psalm 18:11; Nahum 1:3; Isaiah 19:1. [source]
The verb denotes the physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. See on John 1:18. Appropriate here as indicating the quickened spiritual discernment engendered by the Lord's appearing, in those who have rejected Him, and who now mourn for their folly and sin. [source]
The compound relative describes a class. See on Matthew 13:52; see on Matthew 21:41; see on Mark 12:18. [source]
See on John 19:34, and compare Zechariah 12:10; John 19:36. The expression here refers not to the Jews only, but to all who reject the Son of Man; those who “in any age have identified themselves with the Spirit of the Savior's murderers” (Milligan). The passage is justly cited as a strong evidence that the author of the Gospel is also the author of Revelation. [source]
More correctly, tribes. The word used of the true Israel in Revelation 5:5; Revelation 7:4-8; Revelation 21:12. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes, “the mocking counterpart of the true Israel of God.” Compare Matthew 24:30, Matthew 24:31. [source]
Rev., better, shall mourn over Him. Lit., shall beat their breasts. See on Matthew 11:17. [source]
Reverse Greek Commentary Search for Revelation 1:7
Rev., better, is seen. The coming of the Lord will be a plain, unmistakable fact, like the lightning which lightens both ends of the heaven at once, and is seen of all. It will not be connected with some particular place, but will manifest itself and be recognized over the whole world. Compare Revelation 1:7: “Every eye shall see him.” [source]
Visible in contrast to the invisibility of the false Messiahs. Cf. Revelation 1:7. Like a flash of lightning. [source]
Only here in the New Testament. The question has been raised whether the Evangelist means to describe a gash or a prick. Another verb is rendered pierced in John 19:37, the quotation from Zechariah 12:10, ἐξεκέντησαν , which occurs also at Revelation 1:7, with reference to Christ's crucifixion, and is used in classical Greek of putting out the eyes, or stabbing, and in the Septuagint of Saul's request to his armor-bearer: “Draw thy sword and thrust me through therewith” (1 Chronicles 10:4). The verb used here, however, νύσσω , is also used to describe severe and deadly wounds, as in Homer:“As he sprangInto his car, Idomeneus, expert To wield the ponderous javelin, thrust ( νύξ ) its blade-DIVIDER- Through his right shoulder. From the car he fell,-DIVIDER- And the dark night of death came over him.”“Iliad,” v. 45-47. It has been suggested that the body was merely pricked with the spear to ascertain if it were yet alive. There seems, on the whole, no reason for departing from the ordinary understanding of the narrative, that the soldier inflicted a deep thrust on the side of Jesus (compare John 20:25, John 20:27); nor is it quite apparent why, as Mr. Field urges, a distinction should be kept up between the two verbs in John 19:34and John 19:37. [source]
First aorist active of εκκεντεω ekkenteō late verb, correct translation of the Hebrew of Zechariah 12:10, but not like the lxx, in N.T. only here and Revelation 1:7. [source]
Ανατεμα AnathemaThe word seems a bit harsh to us, but the refusal to love Christ (ου πιλει ou philei) on the part of a nominal Christian deservesανατεμα anathema(see note on1 Corinthians 12:3for this word).Μαραν ατα Maran athaThis Aramaic phrase means “Our Lord (μαραν maran) cometh (ατα atha)” or, used as a proleptic perfect, “has come.” It seems to be a sort of watchword (cf.1 Thessalonians 4:14.;James 5:7.;Philemon 4:5;Revelation 1:7;Revelation 3:11;Revelation 22:20), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connectedΜαραν ατα Maran athawithΑνατεμα Anathemasa120 [source]
Rev., more literally and correctly, every tribe. See on Revelation 1:7; see on Revelation 5:9. After tribe insert καὶ λαὸν andpeople. See on 1 Peter 2:9. [source]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER- -DIVIDER- The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER- The Spirit is designated by [source]
Perfect passive participle of περιβαλλω periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s. [source]
Affirmation again of the promise in Revelation 22:7, Revelation 22:12. On Αμην ερχου Κυριε Ιησου Nai (Yes) see Revelation 1:7 for the Lord‘s assent to the call. Then John expresses his absolute belief in the Lord‘s promise: “Amen: come, Lord Jesus” On Ιησου Amēn see Revelation 1:7. On Μαρανα τα erchou see Revelation 22:17. Note Kurie with Iēsou As in 1 Corinthians 12:3; Philemon 2:11. For Paul‘s confidence in the deity of Christ and the certainty of his second coming see Titus 2:13; 2 Timothy 4:8. Marana tha (1 Corinthians 16:22). [source]
Present active participle of καταβαινω katabainō picturing the process of the descent as in Revelation 20:1 (cf. Revelation 3:12).Arrayed with a cloud (περιβεβλημενον νεπελην peribeblēmenon nephelēn). Perfect passive participle of περιβαλλω periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s.The rainbow See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.As the sun (ως ο ηλιος hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.As pillars of fire Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος stulos see Revelation 3:12; Galatians 2:9. [source]
Future direct middle of κοπτω koptō old verb, to beat, to cut, middle to beat oneself (Revelation 1:7). For combination with κλαιω klaiō as here see Luke 8:52. See Revelation 17:2; Revelation 18:3, Revelation 18:7 for οι πορνευσαντες και στρηνιασαντες hoi porneusantes kai strēniasantes).When they look upon (οταν βλεπωσιν hotan blepōsin). Indefinite temporal clause with οταν hotan and the present active subjunctive of βλεπω blepō smoke of her burning (τον καπνον της πυρωσεως αυτης ton kapnon tēs purōseōs autēs). Πυρωσις Purōsis is an old word (from πυροω puroō to burn), in N.T. only 1 Peter 4:12; Revelation 18:9, Revelation 18:18. See Revelation 18:8 for other plagues on Rome, but fire seems to be the worst (Revelation 17:16; Revelation 18:8, Revelation 18:9, Revelation 18:17; Revelation 19:3). [source]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν ouk egnōsan). Second aorist (ingressive) active of γινωσκω ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν ouk egnōsan). Second aorist (ingressive) active of γινωσκω ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον Baros refers to weight (Matthew 20:12), περω phortion from ογκος pherō to bear, refers to load (Galatians 6:5), βαρος ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Repetition of “the grave irony” (Swete) of Revelation 5:5. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in Revelation 1:7. See Matthew 25:41. where Jesus pronounces the woes on the wicked. [source]
“Except (elliptical use of ει μη ei mē if not, unless) the men who (the very ones who).” For this use of οστις hostis see Revelation 1:7; Revelation 2:24; Revelation 20:4.The seal of God upon their foreheads (την σπραγιδα του τεου επι των μετωπων tēn sphragida tou theou epi tōn metōpōn). Provided for in Revelation 7:3. “As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss” (Swete). [source]
Second aorist (first aorist ending) imperative of πιπτω piptō tense of urgency, do it now.And hide us (και κρυπσατε ημας kai krupsate hēmās). Same tense of urgency again from κρυπτω kruptō (verb in Revelation 6:15). Both imperatives come in inverted order from Hosea 10:8 with καλυπσατε kalupsate (cover) in place of κρυπσατε krupsate (hide), quoted by Jesus on the way to the Cross (Luke 23:30) in the order here, but with καλυπσατε kalupsate not κρυπσατε krupsate the face of him that (απο προσωπου του apo prosōpou tou etc.). “What sinners dread most is not death, but the revealed Presence of God” (Swete). Cf. Genesis 3:8.And from the wrath of the Lamb Repetition of “the grave irony” (Swete) of Revelation 5:5. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in Revelation 1:7. See Matthew 25:41. where Jesus pronounces the woes on the wicked. [source]