The Meaning of Revelation 11:19 Explained

Revelation 11:19

KJV: And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

YLT: And opened was the sanctuary of God in the heaven, and there was seen the ark of His covenant in His sanctuary, and there did come lightnings, and voices, and thunders, and an earthquake, and great hail.

Darby: And the temple of God in the heaven was opened, and the ark of his covenant was seen in his temple: and there were lightnings, and voices, and thunders, and an earthquake, and great hail.

ASV: And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.

KJV Reverse Interlinear

And  the temple  of God  was opened  in  heaven,  and  there was seen  in  his  temple  the ark  of his  testament:  and  there were  lightnings,  and  voices,  and  thunderings,  and  an earthquake,  and  great  hail. 

What does Revelation 11:19 Mean?

Verse Meaning

John then saw the temple in heaven opened (cf. Hebrews 9:23). This chapter opens with the measuring of the temple and closes with the opening of the temple, though in the first case the temple is on earth and in the second it is in heaven. This event, as the others in this pericope, is proleptic (cf. Revelation 15:5). [1] The opening of the temple probably pictures the immediate fellowship with God that believers will enjoy following these judgments. In the temple, John viewed the ark of God"s covenant, the emblem of His faithfulness, presence, and atonement to the Israelites. The last chronological reference to the ark in the Old Testament is in 2 Chronicles 35:3. What happened to it after that is not known. Many scholars believe it perished in Shishak"s invasion, during Manasseh"s apostasy, when Nebuchadnezzar burned the temple in586 B.C, or during the Babylonian captivity (cf. 1 Kings 14:26; 2 Kings 25:9; 2 Chronicles 33:7; Jeremiah 3:16. Jewish tradition held that Jeremiah hid the ark in a cave on Mt. Sinai ( 2 Maccabees 2:4-8). There was no ark in the second temple. [2] The "second temple" refers to the temple that Nehemiah built, which Herod the Great modernized, and which later perished in the Roman destruction of Jerusalem in A.D70. What John saw, however, was not the earthly ark but its heavenly counterpart (cf. Hebrews 9:24). Its appearance in the vision suggests that God would resume dealing with Israel and would soon fulfill His covenant promises to that nation.
As elsewhere, the storm theophany portrays the manifestation of God"s presence (cf. Revelation 4:5; Revelation 16:18; Exodus 19:16-19) and His wrathful judgment (cf. Revelation 8:5; Revelation 10:3; Revelation 16:18). J. Dwight Pentecost believed that the seventh trumpet is the second advent of Jesus Christ to this earth. [3] The theophany concludes this part of John"s vision that proleptically anticipates the end of the Tribulation judgments and the inauguration of God"s kingdom.
This verse is transitional, concluding the present pericope and introducing what follows.
There is no revelation in this pericope ( Revelation 11:15-19) of the judgment announced by the blowing of the seventh trumpet. The record of this judgment appears in chapter16. There we have a prophecy of seven bowl judgments. It appears that as the seven trumpet judgments were a revelation of the seventh seal judgment, so the seven bowl judgments will be a revelation of the seventh trumpet judgment. [4] Consequently the revelation in chapters12-15 seems to be another insertion of information about this time, the Great Tribulation, not advancing the chronological sequence of events on earth (cf. Revelation 7:1-17 and Revelation 10:1 to Revelation 11:14). The chronological progression resumes again in Revelation 16:1.

Context Summary

Revelation 11:14-19 - "he Shall Reign For Ever And Ever"
The kingdom is even now Christ's, but it is hidden, even as He is. One day it will be manifested. For a long time David was the anointed king of Israel, but Saul sat on the throne until the predestined hour came when the tribes of Israel made David their chosen monarch. This surely is a type of that which will one day become apparent to the whole creation. The kingdom of the world will wholly and permanently become Christ's. Suffering and sorrow will then flee away, as birds of ill omen at dawn. War will cease to the end of the world. The glad populations of mankind will walk in the light of life, and the long night and travail of nature will be ended. It may be that each great era of human history ends with a scene of judgment; or that these series of visions are concurrent, viewing the earth-order from different standpoints.
What comfort is derived from this vision of the Ark of God's Covenant, which abides in the inner sanctuary! He is true to us. His word cannot alter, neither will He recede from His pledge to overthrow our enemies, to undo the devastation they have caused, and to realize His original purpose in man's creation. [source]

Chapter Summary: Revelation 11

1  The two witnesses prophesy
6  They have power to shut heaven so that it rain not
7  The beast shall fight against them, and kill them
8  They lie unburied;
11  and after three and a half days rise again
14  The second woe is past
15  The seventh trumpet sounds

Greek Commentary for Revelation 11:19

Was opened [ηνοιγη]
Second aorist passive indicative of ανοιγω — anoigō with augment on the preposition as in Revelation 15:5. For the sanctuary (ναος — naos) of God in heaven see Revelation 3:12; Revelation 7:15; Revelation 15:5.; Revelation 21:22. [source]
Was seen [ωπτη]
First aorist passive indicative of οραω — horaō ark of his covenant The sacred ark within the second veil of the tabernacle (Hebrews 9:4) and in the inner chamber of Solomon‘s temple (1 Kings 8:6) which probably perished when Nebuchadrezzar burnt the temple (2 Kings 25:9; Jeremiah 3:16). For the symbols of majesty and power in nature here see also Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 16:18, Revelation 16:21. [source]
The temple [ὁ ναὸς]
The sanctuary. Compare Revelation 11:1and see on Matthew 4:5. [source]
In heaven []
Join with temple of God, as Rev., instead of with opened, as A.V. [source]
The ark of His covenant [ἡ κιβωτὸς τῆς διαθήκης αὐτοῦ]
Κιβωτὸς arkmeaning generally any wooden box or chest used of the ark in the tabernacle only here and Hebrews 9:4. Elsewhere of Noah's ark. See Matthew 24:38; Luke 17:27; Hebrews 11:7; 1 Peter 3:20. For covenant, see note on testament, Matthew 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2 Kings 25:10), and was wanting in the second temple. Tacitus says that Pompey “by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it” (“History,” v., 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. [source]
Lightnings and voices, etc. []
“The solemn salvos, so to speak, of the artillery of heaven, with which each series of visions is concluded.” [source]

Reverse Greek Commentary Search for Revelation 11:19

Hebrews 11:7 An ark [κιβωτὸν]
Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρσαξ achest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark: Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος βρέμε πνέων κ. τ. λ. Also of the ark of Deucalion, the mythic Noah. [source]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER-
-DIVIDER-
This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER-
-DIVIDER-
“Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
-DIVIDER-
Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
-DIVIDER-
Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
-DIVIDER-
Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
-DIVIDER-
Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
-DIVIDER-
In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]

Revelation 15:5 Of the testimony []
See Acts 7:44. The tabernacle was called “the Tabernacle of the Testimony” because it contained the ark with the law of God which testifies against sin. See Exodus 25:16, Exodus 25:21; Exodus 30:36; Exodus 34:29; Exodus 38:21. Compare Revelation 11:19. [source]
Revelation 1:9 Patmos []
Now called Patmo and Palmosa. In the Aegean, one of the group of the Sporades, about twenty-eight miles S. S.W. of Samos. It is about ten miles long by six in breadth. The island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into two nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called “the grotto of the Apocalypse,” in which the apostle is said to have received the vision. “The stern, rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweep such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its 'white cloud' (Revelation 14:14), sometimes torn with 'lightnings and thunderings,' and darkened by 'great hail,' or cheered with 'a rainbow like unto an emerald' (Revelation 4:3; Revelation 8:7; Revelation 11:19; Revelation 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Revelation 6:14; Revelation 16:20). When he looked round, above or below, 'the sea' would always occupy the foremost place … the voices of heaven were like the sound of the waves beating on the shore, as 'the sound of many waters' (Revelation 14:2; Revelation 19:6); the millstone was 'cast into the sea' (Revelation 18:21); the sea was to 'give up the dead which were in it' (Revelation 20:13)” (Stanley, “Sermons in the East”). [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 12:1 A great sign [σημειον μεγα]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη — ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο — meta tauto or by ειδον — eidon or by ειδον και ιδου — eidon kai idou as heretofore. This “sign” is really a τερας — teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον — sēmeion as in τερας — teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]
Revelation 15:5 Was opened [ηνοιγη]
Second aorist passive indicative of ανοιγω — anoigō as in Revelation 11:19. For ναος — naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17. [source]
Revelation 16:18 And there were [και εγενοντο]
“And there came” (same verb σεισμος μεγας — ginomai). See Revelation 8:5; Revelation 11:19 for this list of terrible sounds and lightnings, and for the great earthquake (οιος ουκ εγενετο — seismos megas) see Revelation 6:12; Revelation 11:13 (cf. Luke 21:11). [source]
Revelation 16:21 Hail [χαλαζα]
As in Revelation 8:7; Revelation 11:19. [source]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
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]
Revelation 11:1 Rise and measure [εγειρε και μετρησον]
Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 19:10 See thou do it not [ορα μη]
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 (Colossians 1:7; 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, Revelation 19:7-9. [source]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
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]
Revelation 19:11 The heaven opened [τον ουρανον ηνεωιγμενον]
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]
Revelation 2:10 Some of you [εχ υμων]
Without τινας — tinas (some) before εχ υμων — ex humōn a common idiom as in Revelation 3:9; Revelation 11:19; Luke 11:49.That ye may be tried (ινα πειραστητε — hina peirasthēte). Purpose clause with ινα — hina and the first aorist passive subjunctive of πειραζω — peirazō John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In Revelation 3:10 a general persecution is outlined by πειρασμος — peirasmos shall have (εχετε — hexete). Future active, but some MSS. read εχητε — echēte (present active subjunctive with hina, “that ye may have”).Tribulation ten days “Tribulation of ten days” (or “within ten days”). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted.Be thou faithful (γινου πιστος — ginou pistos). “Keep on becoming faithful” (present middle imperative of γινομαι — ginomai), “keep on proving faithful unto death” (Hebrews 12:4) as the martyrs have done (Jesus most of all).The crown of life See this very image in James 1:12, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also Revelation 3:11. The crown consists in life (Revelation 2:7). See Paul‘s use of στεπανος — stephanos in 1 Corinthians 9:25; 2 Timothy 4:8. [source]
Revelation 4:5 Proceed [εκπορευονται]
Graphic historical present.Lightnings and voices and thunders (αστραπαι και πωναι και βρονται — astrapai kai phōnai kai brontai). So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete).Seven lamps of fire Return to the nominative “These torches blaze perpetually before the throne of God” (Swete). [source]
Revelation 4:5 Lightnings and voices and thunders [αστραπαι και πωναι και βρονται]
So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete). [source]
Revelation 6:12 There was a great earthquake [σεισμος μεγας εγενετο]
“There came a great earthquake.” Jesus spoke of earthquakes in his great eschatological discourse (Mark 13:8). In Matthew 24:29 the powers of the heavens will be shaken. Σεισμος — Seismos is from σειω — seiō to shake, and occurs also in Revelation 8:5; Revelation 11:13, Revelation 11:19; Revelation 16:18. The reference is not a local earthquake like those so common in Asia Minor. [source]
Revelation 8:7 Hail and fire mingled with blood [χαλαζα και πυρ μεμιγμενα εν αιματι]
Like the plague of hail and fire in Exodus 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exodus 7:17.; Psalm 106:35). The old feminine word χαλαζα — chalaza (hail) is from the verb χαλαω — chalaō to let down (Mark 2:4), in N.T. only in Revelation 8:7; Revelation 11:19; Revelation 16:21. The perfect passive participle μεμιγμενα — memigmena (from μιγνυμι — mignumi to mix) is neuter plural because of πυρ — pur (fire).Were cast (εβλητη — eblēthē). First aorist passive singular because χαλαζα — chalaza and πυρ — pur treated as neuter plural. “The storm flung itself on the earth” (Swete).Was burnt up Second aorist (effective) passive indicative of κατακαιω — katakaiō old verb to burn down (effective use of κατα — kata up, we say). Repeated here three times for dramatic effect. See Revelation 7:1-3 about the trees and Revelation 9:4 where the locusts are forbidden to injure the grass. [source]

What do the individual words in Revelation 11:19 mean?

And was opened the temple - of God - in - heaven was seen the ark of the covenant of Him the temple there were flashes of lightning voices thunders an earthquake hail great
Καὶ ἠνοίγη ναὸς τοῦ Θεοῦ ἐν τῷ οὐρανῷ ὤφθη κιβωτὸς τῆς διαθήκης αὐτοῦ τῷ ναῷ ἐγένοντο ἀστραπαὶ φωναὶ βρονταὶ σεισμὸς χάλαζα μεγάλη

ἠνοίγη  was  opened 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀνοίγω 
Sense: to open.
ναὸς  temple 
Parse: Noun, Nominative Masculine Singular
Root: ναός  
Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure).
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανῷ  heaven 
Parse: Noun, Dative Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ὤφθη  was  seen 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
κιβωτὸς  ark 
Parse: Noun, Nominative Feminine Singular
Root: κιβωτός  
Sense: a wooden chest or box.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
διαθήκης  covenant 
Parse: Noun, Genitive Feminine Singular
Root: διαθήκη  
Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ναῷ  temple 
Parse: Noun, Dative Masculine Singular
Root: ναός  
Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure).
ἐγένοντο  there  were 
Parse: Verb, Aorist Indicative Middle, 3rd Person Plural
Root: γίνομαι  
Sense: to become, i.
ἀστραπαὶ  flashes  of  lightning 
Parse: Noun, Nominative Feminine Plural
Root: ἀστραπή  
Sense: lightning.
φωναὶ  voices 
Parse: Noun, Nominative Feminine Plural
Root: φωνή  
Sense: a sound, a tone.
βρονταὶ  thunders 
Parse: Noun, Nominative Feminine Plural
Root: βροντή  
Sense: thunder.
σεισμὸς  an  earthquake 
Parse: Noun, Nominative Masculine Singular
Root: σεισμός  
Sense: a shaking, a commotion.
χάλαζα  hail 
Parse: Noun, Nominative Feminine Singular
Root: χάλαζα  
Sense: hail.
μεγάλη  great 
Parse: Adjective, Nominative Feminine Singular
Root: μέγας  
Sense: great.