KJV: And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:
YLT: And I saw another strong messenger coming down out of the heaven, arrayed with a cloud, and a rainbow upon the head, and his face as the sun, and his feet as pillars of fire,
Darby: And I saw another strong angel coming down out of the heaven, clothed with a cloud, and the rainbow upon his head, and his countenance as the sun, and his feet as pillars of fire,
ASV: And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire;
| εἶδον | I saw |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εἶδον Sense: to see with the eyes. |
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| ἄλλον | another |
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Parse: Adjective, Accusative Masculine Singular Root: ἄλλος Sense: another, other. |
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| ἄγγελον | angel |
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Parse: Noun, Accusative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἰσχυρὸν | mighty |
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Parse: Adjective, Accusative Masculine Singular Root: ἰσχυρός Sense: strong, mighty. |
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| καταβαίνοντα | coming down |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανοῦ | heaven |
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Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| περιβεβλημένον | clothed with |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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| νεφέλην | a cloud |
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Parse: Noun, Accusative Feminine Singular Root: νεφέλη Sense: a cloud. |
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| ἶρις | rainbow |
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Parse: Noun, Nominative Feminine Singular Root: ἶρις Sense: a rainbow. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| κεφαλὴν | head |
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Parse: Noun, Accusative Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| πρόσωπον | face |
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Parse: Noun, Nominative Neuter Singular Root: πρόσωπον Sense: the face. |
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| ὡς | [was] like |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ἥλιος | sun |
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Parse: Noun, Nominative Masculine Singular Root: ἥλιος Sense: the sun. |
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| πόδες | feet |
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Parse: Noun, Nominative Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
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| ὡς | like |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| στῦλοι | pillars |
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Parse: Noun, Nominative Masculine Plural Root: στῦλος Sense: a pillar. |
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| πυρός | of fire |
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Parse: Noun, Genitive Neuter Singular Root: πῦρ Sense: fire. |
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Greek Commentary for Revelation 10:1
But the seventh trumpet does not sound till Revelation 11:15. This angel is not one of the seven or of the four, but like the other strong angel in Revelation 5:2; Revelation 18:21 or the other angel in Revelation 14:6, Revelation 14:15. The sixth trumpet of Revelation 9:13 ends in Revelation 9:21. The opening of the seventh seal was preceded by two visions (chapter Rev 7) and so here the sounding of the seventh trumpet (Revelation 11:15) is preceded by a new series of visions (10:1-11:14). [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]
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]
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]
The very metaphor applied to Christ in Revelation 1:16. [source]
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]
The expression occurs seven times in Revelation, and in all of them is connected with the Son of Man. [source]
See on Revelation 4:3. [source]
Compare Revelation 1:15. [source]
Reverse Greek Commentary Search for Revelation 10:1
Second aorist active indicative of γινωσκω ginōskō Another comment by John concerning the failure of the disciples to know what was happening (cf. John 2:22; John 7:39). At the first Adverbial accusative, as in John 10:40; John 19:39. Was glorified First aorist passive indicative of δοχαζω doxazō to glorify, used of his death already in John 7:39 and by Jesus himself of his death, resurrection, and ascension in John 12:23; John 13:31. Then remembered they First aorist passive indicative of μιμνησκω mimnēskō It was easier to understand then and they had the Holy Spirit to help them (John 16:13-15). Were written of him Periphrastic past perfect passive of γραπω graphō with neuter plural participle agreeing with ταυτα tauta (these things) and singular verb, though the plural ησαν ēsan could have been used. Note the threefold repetition of ταυτα tauta in this verse, “clumsy” Bernard calls it, but making for clarity. The use of επ αυτωι ep' autōi for “of him” rather than περι αυτου peri autou is unusual, but occurs in Revelation 10:11; Revelation 22:16. They had done First aorist active indicative of ποιεω poieō simply, “they did.” [source]
Στύλος pillar, in Paul only Galatians 2:9. In Revelation 3:12; Revelation 10:1. Ἑδραίωμα stayprop, better than ground. N.T.oolxx, oClass. The kindred adjective ἑδαῖος firmstable, 1 Corinthians 7:37; 1 Corinthians 15:58; Colossians 1:23. These words are in apposition with church. The idea is that the church is the pillar, and, as such, the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By giving to ἑδραίωμα the sense of stay or prop, the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the function of the pillar is to support. [source]
Only here and Hebrews 3:15. In lxx only Psalm 94:8. The verb παραπικραίνειν toprovoke, only in Hebrews 3:16. Often in lxx. The simple verb πικραίνειν tomake bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9, Revelation 10:10. From πικρός bitterpungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. [source]
Only here and Revelation 10:1. The word is identical, and seems to have had some original connection with Iris, the deity known as the messenger-goddess of Olympus. In Homer the word is used in both senses.“And if thou wishest now to ask of me,No dream I am, but lovely and divine: Whereof let this be unto thee a sign,-DIVIDER- That when thou wak'st, the many-colored bow-DIVIDER- Across the world the morning sun shall throw. -DIVIDER- -DIVIDER- But me indeed thine eyes shall not behold. -DIVIDER- -DIVIDER- Then he, awaking in the morning cold,-DIVIDER- A sprinkle of fine rain felt on his face,-DIVIDER- And leaping to his feet, in that wild place,-DIVIDER- Looked round, and saw the morning sunlight throw-DIVIDER- Across the world the many-colored bow;-DIVIDER- And trembling knew that the high gods indeed-DIVIDER- Had sent the messenger unto their need.”William Morris, “Jason,” xi., 190-200. In classical Greek the word is used of any bright halo surrounding another body; of the circle round the eyes of a peacock's tail, and of the iris of the eye.“And I beheld the flamelets onward go,Leaving behind themselves the air depicted, And they of trailing pennons had the semblance,-DIVIDER- So that it overhead remained distinct-DIVIDER- With sevenfold lists, all of them of the colors-DIVIDER- Whence the sun's bow is made, and Delia's girdle.”Dante, “Purgatorio,” xxix, 73-78.“Within the deep and luminous subsistence Of the High Light appeared to me three circles,-DIVIDER- Of threefold color and of one dimension,-DIVIDER- And by the second seemed the first reflected-DIVIDER- As Iris is by Iris, and the third-DIVIDER- Seemed fire that equally from both is breathed.”“Paradiso,” xxxiii., 115-120. On this passage, which belongs to the description of Dante's vision of the Eternal Trinity, Dean Plumptre remarks: “One notes, not without satisfaction, that Dante shrinks from the anthropomorphism of Byzantine and early Western art, in which the Ancient of Days was represented in the form of venerable age. For him, as for the more primitive artists, the rainbow reflecting rainbow is the only adequate symbol of the “God of God, Light of Light” of the Nicene Creed, while the fire of love that breathes from both is that of the Holy Spirit, “proceeding from the Father and the Son.” [source]
The word occurs, Galatians 2:9; 1 Timothy 3:15; Revelation 10:1. The reference here is not to any prominence in the earthly church, as Galatians 2:9, but to blessedness in the future state. The exact meaning is doubtful. Some explain, he shall have a fixed and important place in the glorified church. Compare Matthew 19:28. Others emphasize the idea of stability, and find a possible local reference to the frequent earthquakes from which Philadelphia had suffered, and which had shaken its temples. Strabo says: “And Philadelphia has not even its walls unimpaired, but daily they are shaken in some way, and gaps are made in them. But the inhabitants continue to occupy the land notwithstanding their sufferings, and to build new houses.” Others again emphasize the idea of beauty. Compare 1 Peter 2:5, where the saints are described living stones. [source]
No article. Hence Rev., an eternal Gospel. Milligan thinks this is to be understood in the same sense as prophesying (Revelation 10:11). Αἰώνιον includes more than mere duration in time. It is applied to that of which time is not a measure. As applied to the Gospel it marks its likeness to Him whose being is not bounded by time. [source]
Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
Perfect passive participle of περιβαλλω periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους ̇ous while C has the nominative in οι ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις peribeblemenois agreeing with μαρτυσιν martusin sackcloth Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21). [source]
Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
A new turn in the drama comes with each angel (Revelation 7:2; Revelation 8:3, Revelation 8:13; Revelation 10:1). Here the angel is seen “flying in mid heaven” This one is in the sight and hearing of all. [source]
This use of the participle in place of ειχεν eichen (imperfect) is like that in Revelation 4:7.; Revelation 12:2; Revelation 19:12; Revelation 21:12, Revelation 21:14, a Semitic idiom (Charles), or as if καταβαινων katabainōn (nominative) had preceded in place of καταβαινοντα katabainonta little book A diminutive of βιβλαριον biblarion (papyri), itself a diminutive of βιβλιον biblion (Revelation 5:1) and perhaps in contrast with it, a rare form in Hermas and Revelation 10:2, Revelation 10:9, Revelation 10:10. In Revelation 10:8 Tischendorf reads βιβλιδαριον biblidarion diminutive of βιβλιδιον biblidion (Aristophanes) instead of βιβλιον biblion (Westcott and Hort). The contents of this little book are found in Revelation 11:1-13. [source]
Present active predicate participles feminine accusative singular agreeing with ην hēn (object of ηκουσα ēkousa), not with πωνη phōnē (nominative) as most of the cursives have it Ordinarily it would be ελαλει και ελεγεν elalei kai elegen See Revelation 4:1 for like idiom. This is the voice mentioned in Revelation 10:4. No great distinction is to be made here between λαλεω laleō and λεγω legō take Present active imperative of υπαγω hupagō and second aorist active imperative of λαμβανω lambanō The use of υπαγε hupage (exclamation like ιδε ide) is common in N.T. (Matthew 5:24; Matthew 8:4; Matthew 19:21; John 4:16; John 9:7). Charles calls it a Hebraism (Revelation 16:1). Note the repeated article here (το to) referring to the open book in the hand of the angel (Revelation 10:2), only here βιβλιον biblion is used, not the diminutive of βιβλαριδιον biblaridion of Revelation 10:2, Revelation 10:9, Revelation 10:10. [source]
Second aorist active infinitive of διδωμι didōmi indirect command after λεγων legōn (bidding) for δος dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω legō to bid occurs in Revelation 13:14; Acts 21:21.He saith (λεγει legei). Dramatic vivid present active indicative of λεγω legō it and eat it up (λαβε και καταπαγε αυτο labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω lambanō and κατεστιω katesthiō (perfective use of κατα kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.It shall make thy belly bitter Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
Present active predicate participle. Not the angel of Revelation 17:1, Revelation 17:7, Revelation 17:15 (John‘s guide), but one announcing the doom of Babylon (Rome). As in Revelation 10:1; Revelation 20:1. [source]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Perfect passive participle (triple reduplication) of ανοιγω anoigō Accusative case after ειδον eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]
As in Revelation 10:1; Revelation 18:1. [source]
For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now. [source]
Dative case after δωσω dōsō The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.Clothed (περιβλημενους periblēmenous). Perfect passive participle of περιβαλλω periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους ̇ous while C has the nominative in οι ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις peribeblemenois agreeing with μαρτυσιν martusin sackcloth (σακκους sakkous). Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21). [source]
Present active indicative of χαιρω chairō them Locative (or dative) case with επι epi as in Revelation 10:11.Make merry (ευπραινονται euphrainontai). Present middle indicative of ευπραινω euphrainō old verb (ευ πρην euδωρα πεμπσουσιν αλληλοις phrēn jolly mind), as in Luke 15:32; Revelation 12:12; Revelation 18:20. Jubilant jollification over the cessation of the activity of the two prophets.They shall send gifts to one another Future active of αλληλοις pempō with dative εβασανισαν allēlois Just as we see it done in Esther 9:19, Esther 9:22; Nehemiah 8:10, Nehemiah 8:12.Tormented (βασανιζω ebasanisan). First aorist active indicative of οτι basanizō for which see Revelation 9:5. This is the reason (hoti) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (Revelation 11:3.) and dread miracles (Revelation 11:5.) of these two prophets. “Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed” (Swete). [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
“From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Same use of ινα hina after ποιεω poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα charagma). Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.Upon their forehead Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Future middle indicative of περιβαλλω periballō to fling around one, here and in Revelation 4:4 with εν en and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (Revelation 7:9, Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:8, Revelation 19:13). [source]
Old word, in N.T. only here and Revelation 10:1. From Ezekiel 1:28.An emerald (σμαραγδινωι smaragdinōi). Adjective (from σμαραγδος smaragdos Revelation 21:19), of emerald (supply λιτωι lithōi), in associative instrumental case after ομοιος homoios John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. “In the vision the flashing lustre of the ιασπις iaspis and the fiery red of the σαρδ sard are relieved by the halo (ιρις iris) of emerald which encircled the Throne” (Swete). A complete circle. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Revelation 19:7-97; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, 1714046351_15. [source]
First aorist active indicative of πεμπω pempō used here in the same sense as αποστειλας aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις epi tais ekklēsiais). For this use of επι epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
One needed (Revelation 10:1; Revelation 18:21) “whose call could reach to the farthest limits of the universe” (Beckwith) and so “with a great voice” See εν ισχυραι πωνηι en ischurāi phōnēi (Revelation 18:2). [source]
Imperfect active of κλαιω klaiō picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (Revelation 1:12; Revelation 2:14; Revelation 5:4, Revelation 5:14; Revelation 6:8, Revelation 6:9; Revelation 10:10; Revelation 19:14; Revelation 21:15). Perhaps weeping aloud. [source]
Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου phoinikes). Nominative again, back to construction with ειδον idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
Associative-instrumental case of ιασπις iaspis old word (Persian), used for stones of different colors, one opaque like opal, one translucent (Revelation 21:11, Revelation 21:18., possibly here, only N.T. examples), one a red or yellow stone (Isaiah 54:12). Some even take it for the diamond. Certainly not our cheap modern jasper.A sardius (σαρδιωι sardiōi). Old word, in N.T. only here and Revelation 21:20. The carnelian or other red stone, derived from Sardis (Pliny).Rainbow Old word, in N.T. only here and Revelation 10:1. From Ezekiel 1:28.An emerald (σμαραγδινωι smaragdinōi). Adjective (from σμαραγδος smaragdos Revelation 21:19), of emerald (supply λιτωι lithōi), in associative instrumental case after ομοιος homoios John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. “In the vision the flashing lustre of the ιασπις iaspis and the fiery red of the σαρδ sard are relieved by the halo (ιρις iris) of emerald which encircled the Throne” (Swete). A complete circle. [source]
Same form in Revelation 7:1, only nominative masculine plural referring to οχλος ochlos (masculine singular), construction according to sense like the plural λεγοντων legontōn with οχλου ochlou in Revelation 19:1.Arrayed (περιβεβλημενους peribeblēmenous). Perfect passive participle of περιβαλλω periballō but in the accusative plural (not nominative like εστωτες hestōtes), a common variation in this book when preceded by ειδον eidon and ιδου idou as in Revelation 4:4 (τρονοι πρεσβυτερους thronoiπεριβεβλημενοι presbuterous). Charles regards this as a mere slip which would have been changed to στολας λευκας peribeblēmenoi if John had read the MS. over.In white robes Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου phoinikes). Nominative again, back to construction with ειδον idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]