KJV: And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
YLT: And a great sign was seen in the heaven, a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars,
Darby: And a great sign was seen in the heaven: a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars;
ASV: And a great sign was seen in heaven: a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars;
| σημεῖον | a sign |
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Parse: Noun, Nominative Neuter Singular Root: σημεῖον Sense: a sign, mark, token. |
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| μέγα | great |
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Parse: Adjective, Nominative Neuter Singular Root: μέγας Sense: great. |
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| ὤφθη | appeared |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: εἶδον Sense: to see with the eyes. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῷ | heaven |
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Parse: Noun, Dative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| γυνὴ | a woman |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| περιβεβλημένη | clothed with |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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| ἥλιον | sun |
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Parse: Noun, Accusative Masculine Singular Root: ἥλιος Sense: the sun. |
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| σελήνη | moon |
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Parse: Noun, Nominative Feminine Singular Root: σελήνη Sense: the moon. |
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| ὑποκάτω | under |
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Parse: Preposition Root: ὑποκάτω Sense: under, underneath. |
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| ποδῶν | feet |
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Parse: Noun, Genitive Masculine Plural Root: πούς Sense: a foot, both of men or beast. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| κεφαλῆς | head |
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Parse: Noun, Genitive Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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| στέφανος | a crown |
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Parse: Noun, Nominative Masculine Singular Root: στέφανοσ2 Sense: a crown. |
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| ἀστέρων | of stars |
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Parse: Noun, Genitive Masculine Plural Root: ἀστήρ Sense: a star. |
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| δώδεκα | twelve |
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Parse: Adjective, Genitive Masculine Plural Root: δώδεκα Sense: twelve. |
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Greek Commentary for Revelation 12:1
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]
Nominative case in apposition with σημειον sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Better, as Rev., sign. See on Matthew 24:24. [source]
Rev., better, arrayed. See on Revelation 3:5. [source]
See Song of Solomon 6:10. The symbol is usually taken to represent the Church. [source]
Reverse Greek Commentary Search for Revelation 12:1
From κατά , against, and ἀγορεύω , to speak in the assembly ( ἀγορά ). Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, John 8:6, and Revelation 12:10. Once in the New Testament διαβάλλω occurs (Luke 16:1, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation ( κατηγορία ). Αἰτιάομαι occurs once in the compound προῃτιασάμεθα , we before laid to the charge (Romans 3:9). This has reference especially to the ground of accusation ( αἰτία ). Ἑγκαλέω occurs only in Acts, with the exception of Romans 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Acts 23:28, Acts 23:29; Acts 26:2, Acts 26:7. [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Literally, tabernacled, fixed, or had His tabernacle: from σκηνή , a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3. It occurs in classical writings, as in Xenophon, ἐν τῷ πεδίῳ ἐσκήνου , he pitched his tent in the plain (“Anabasis,” vii., 4,11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive - aye, and unsleeping too; οὕτω πόῤῥω του ὡς ἔοικεν ἐσκήνωται τοῦ θανάσιμος εἶναι , i.e., literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Leviticus 27:11; 2 Samuel 7:6; Psalm 78:67sqq.; Ezekiel 37:27). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:1-3. Compare Philemon 2:7, Philemon 2:8). Some find in the word tabernacle, a temporary structure (see the contrast between σκῆνος , tabernacle, and οἰκοδομή , building, in 2 Corinthians 5:1), a suggestion of the transitoriness of our Lord's stay upon earth; which may well be, although the word does not necessarily imply this; for in Revelation 21:3, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up His tabernacle ( σκηνώσει ) with them.”-DIVIDER- Dante alludes to the incarnation in the seventh canto of the “Paradiso:”- “the human species down belowLay sick for many centuries in great error, Till to descend it pleased the Word of God-DIVIDER- To where the nature, which from its own Maker-DIVIDER- Estranged itself, He joined to Him in personBy the sole act of His eternal love.” [source]
Or face. Ἁπὸ fromhas simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41: person, Matthew 22:16; Luke 20:21; Galatians 2:6: appearance, 2 Corinthians 5:12; 2 Corinthians 10:1: fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently. [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος theou patros). Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Compare John 16:33. The image is characteristic of Revelation and First Epistle. See Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 12:11; Revelation 21:7; 1 John 2:14; 1 John 4:4; 1 John 5:4, 1 John 5:5. [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
The best texts omit καὶ andmaking the following words in apposition with ὄνομα and σκηνὴν nameand tabernacle. Thus the literal sense would be to blaspheme the name and tabernacle which dwell in heaven. “The meaning is to enhance the enormity of the blasphemy by bringing out the lofty nature of God's holy name and dwelling-place” (Alford). The word dwell is, literally, tabernacle. See on Revelation 12:12. [source]
A period which appears in three forms in Revelation: forty-two months (Revelation 13:5); twelve hundred and sixty days (Revelation 11:3, Revelation 12:6); a time, times and half a time, or three years and a half (Revelation 12:14, compare Daniel 7:25; Daniel 12:7) [source]
From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
“Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book. [source]
Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness. [source]
This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16). [source]
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. [source]
Present active predicate participle of λεγω legō feminine genitive agreeing with πωνης phōnēs though some MSS. have the accusative πωνην λεγουσαν phōnēn legousan either construction being proper after ηκουσαν ēkousan (they heard). There is a little evidence for ηκουσα ēkousa like Revelation 12:10 (24 times in the book). Cf. John 5:28. [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]
The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. [source]
Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause.Gave him (εδωκεν αυτοι edōken autoi). It is the Son who received the revelation from the Father, as is usual (John 5:20-23 f., John 5:26, etc.).To shew First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
First aorist active infinitive of δεικνυμι deiknumi purpose of God in giving the revelation to Christ.Unto his servants (τοις δουλοις αυτου tois doulois autou). Believers in general and not just to officials. Dative case. God‘s servants (or Christ‘s).Must shortly come to pass Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
Second aorist middle infinitive of γινομαι ginomai with δει dei See this same adjunct “Having sent” (first aorist active participle of αποστελλω apostellō Matthew 10:16 and again in Revelation 22:6 of God sending his angel) “signified” (first aorist active indicative of σημαινω sēmainō from σημα sēma sign or token, for which see John 12:33; Acts 11:28). See Revelation 12:1 for σημειον sēmeion though σημαινω sēmainō (only here in the Apocalypse) suits admirably the symbolic character of the book.By his angel Christ‘s angel as Christ is the subject of the verb εσημανεν esēmanen as in Revelation 22:16 Christ sends his angel, though in Revelation 22:6 God sends.Unto his servant John (τωι δουλωι αυτου Ιωανει tōi doulōi autou Iōanei). Dative case. John gives his name here, though not in Gospel or Epistles, because “prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). “The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter” (Swete). “Jesus is the medium of all revelation” (Moffatt). [source]
“For this reason” as in Revelation 7:15; Revelation 18:8 (15 times in John‘s Gospel, Charles notes). It points back to Revelation 12:10. [source]
First aorist active participle of διωκω diōkō to pursue, to chase, hostile pursuit here as in Matthew 5:10.; Matthew 10:23, etc. John now, after the “voice” in Revelation 12:10-13, returns to the narrative in Revelation 12:9. The child was caught away in Revelation 12:5, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since a.d. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. [source]
See Revelation 5:6; Revelation 7:17; Revelation 12:11; Revelation 13:8 and is in contrast with the anarthrous αρνιον arnion in Revelation 13:11. This proleptic vision of the Lamb “standing on the mount Zion” These victors have the name of the Lamb and God upon their foreheads as in Revelation 3:12; Revelation 22:4, in place of the mark of the beast above (Revelation 13:16; Revelation 14:11). This seal protects them (Revelation 9:4). [source]
In apposition with των αγιων tōn hagiōn (genitive), though nominative, a frequent anacoluthon in this book (Revelation 2:20, etc.). Cf. Revelation 12:17.The faith of Jesus (την πιστιν Ιησου tēn pistin Iēsou). “The faith in Jesus” (objective genitive) as in Revelation 2:13; Mark 11:22; James 2:1. [source]
Looking back to Revelation 12:1, Revelation 12:3, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. Rev 6) and the Seven Trumpets (chapters Rev 8-11), but there is an even closer connection with chapters Rev 12-14, “the drama of the long conflict between the church and the world” (Swete). [source]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]
Literally, “cast without” (second aorist active imperative of εκβαλλω ekballō not measure it Prohibition with μη mē and the first aorist active (ingressive) subjunctive of μετρεω metreō This outer court is left to its fate. In Herod‘s temple the outer court was marked off from the inner by “the middle wall of partition” Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.Forty and two months Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness. [source]
“The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.He shall make war with them (ποιησει μετ αυτων πολεμον poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).He shall overcome them Future active of νικαω nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.And kill them (και αποκτενει kai apoktenei). Future active of αποκτεινω apokteinō Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.” [source]
Present (vivid dramatic) active indicative of βλεπω blepō days and a half Accusative of extent of time. ημισυ Hēmisu is neuter singular though ημερας hēmeras (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (Revelation 11:3), but there is no necessary correspondence (day for a year). This delight of the spectators “is represented as at once fiendish and childish” (Swete).Suffer not (ουκ απιουσιν ouk aphiousin). Present active indicative of απιω aphiō late form for απιημι aphiēmi as in Mark 1:34 (cf. απεις apheis in Revelation 2:20). This use of απιημι aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8).Their dead bodies “Their corpses,” plural here, though singular just before and in Revelation 11:8.To be laid in a tomb (τετηναι εις μνημα tethēnai eis mnēma). First aorist passive of τιτημι tithēmi to place. Μνημα Mnēma (old word from μιμνησκω mimnēskō to remind) is a memorial, a monument, a sepulchre, a tomb (Mark 5:3). “In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long” (Beckwith). See Tobit 1:18ff. [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]
Present active participle of λεγω legō genitive plural, though οχλου ochlou is genitive singular (collective substantive, agreement in sense).Hallelujah (Αλληλουια Allēlouia). Transliteration of the Hebrew seen often in the Psalms (lxx) and in 3 Macc. 7:13, in N.T. only in Revelation 19:1, Revelation 19:3, Revelation 19:4, Revelation 19:6. It means, “Praise ye the Lord.” Fifteen of the Psalms begin or end with this word. The Great Hallel (a title for Psalm 104-109) is sung chiefly at the feasts of the passover and tabernacles. This psalm of praise uses language already in Revelation 12:10. [source]
Transliteration of the Hebrew seen often in the Psalms (lxx) and in 3 Macc. 7:13, in N.T. only in Revelation 19:1, Revelation 19:3, Revelation 19:4, Revelation 19:6. It means, “Praise ye the Lord.” Fifteen of the Psalms begin or end with this word. The Great Hallel (a title for Psalm 104-109) is sung chiefly at the feasts of the passover and tabernacles. This psalm of praise uses language already in Revelation 12:10. [source]
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. [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
Nominative case in apposition with σημειον sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Perfect passive participle of περιβαλλω periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [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]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [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]
Present middle participle of πετομαι petomai to fly, old verb, in N.T. only in Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17. The αετος aetos in Matthew 24:28; Luke 17:37 may be a form of vulture going after carrion, but not in Revelation 8:13; Revelation 12:14. [source]
“There came to be war in heaven” “Another ταβλεαυ tableau not a σημειον sēmeion (Revelation 12:1, Revelation 12:3), but consequent upon the two σημεια sēmeia which precede it. The birth and rapture of the Woman‘s Son issue in a war which invades the επουρανια epourania ” (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark 1:13; Luke 22:3, Luke 22:31; John 12:31; John 14:30; John 16:11), just so Christ‘s return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. Luke 10:18; 1 Kings 22:1.; Job 1; Job 2:1-13; Zechariah 3:1. [source]
Αρτι Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο egeneto).The salvation (η σωτηρια hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [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]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
He drops back to the narrative use of the first aorist active indicative of γεμιζω gemizō the fire Second aorist active indicative of βαλλω ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19.Followed Came to pass naturally after the casting of fire on the earth. Same three elements in Revelation 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps πωναι phōnai the voices of the storm (wind, etc.). [source]
Not the eagle of Revelation 8:13, but the generic use of the article. Every eagle had two wings. Probably here, as in Matthew 24:28, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see Exodus 19:4; Isaiah 40:31; Job 9:26.That she might fly (ινα πετηται hina petētai). Purpose clause with ινα hina and present middle subjunctive of πετομαι petomai old verb, to fly, in N.T. only in the Apocalypse (Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17). Resumption of the details in Revelation 12:6 (which see) about the “wilderness,” her “place,” the redundant εκει ekei with οπου hopou the “time and times, and half a time” (καιρον και καιρους και ημισυ kairon kai kairous kai hēmisu), 1260 days, but with τρεπεται trephetai (present passive indicative) instead of τρεπωσιν trephōsin (general plural of the present active subjunctive), and with the addition of “from the face of the serpent” (απο προσωπου του οπεως apo prosōpou tou opheōs), because the serpent rules the earth for that period. “To the end of the present order the Church dwells in the wilderness” (Swete), and yet we must carry on for Christ. [source]
Purpose clause with ινα hina and present middle subjunctive of πετομαι petomai old verb, to fly, in N.T. only in the Apocalypse (Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17). Resumption of the details in Revelation 12:6 (which see) about the “wilderness,” her “place,” the redundant εκει ekei with οπου hopou the “time and times, and half a time” (καιρον και καιρους και ημισυ kairon kai kairous kai hēmisu), 1260 days, but with τρεπεται trephetai (present passive indicative) instead of τρεπωσιν trephōsin (general plural of the present active subjunctive), and with the addition of “from the face of the serpent” (απο προσωπου του οπεως apo prosōpou tou opheōs), because the serpent rules the earth for that period. “To the end of the present order the Church dwells in the wilderness” (Swete), and yet we must carry on for Christ. [source]
“Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχεν ēnoixen is probably constative, for he repeated the blasphemies, though the phrase This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτου tēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουντας tous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both). [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Second aorist active indicative of βαλλω ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19. [source]
Accusative of the articular present active participle of εκ katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]
Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.As men‘s faces (ως προσωπα αντρωπων hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.” [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [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 (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]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
First aorist passive of διδωμι didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας tas psuchas). Accusative after ειδον eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Second aorist active indicative of οραω horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα thura (door) follows it.Opened (ηνεωιγμενη ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Masculine singular (some MSS. εχον echon neuter singular agreeing with ζωον zōon) present active participle of εχω echō changing the construction with the τριτον ζωον triton zōon almost like a finite verb as in Revelation 4:8.A face as of a man (προσωπον ως αντρωπου prosōpon hōs anthrōpou). Shows that the likeness in each instance extended only to the face.Like an eagle flying Present middle participle of πετομαι petomai to fly, old verb, in N.T. only in Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17. The αετος aetos in Matthew 24:28; Luke 17:37 may be a form of vulture going after carrion, but not in Revelation 8:13; Revelation 12:14. [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]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι tōi theōi dative case) and to the Lamb (τωι αρνιωι tōi arniōi dative also). Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Like the angel in Revelation 14:6 and the birds in Revelation 19:17. Μεσουρανημα Mesouranēma (from μεσουρανεω mesouraneō to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.Woe, woe, woe (ουαι ουαι ουαι ouaiουαι ouaiτους κατοικουντας ouai). Triple because three trumpets yet to come. In Revelation 18:10, Revelation 18:16, Revelation 18:19 the double κατοικεω ouai is merely for emphasis.For them that dwell on the earth Accusative of the articular present active participle of εκ katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]
Associative-instrumental case, as is the rule with ομοιος homoios (Revelation 1:15; Revelation 2:18; Revelation 4:6.; Revelation 9:10, Revelation 9:19; Revelation 11:1; Revelation 13:2, Revelation 13:11), but with the accusative in Revelation 1:13; Revelation 14:14. So also ομοιοι χρυσωι homoioi chrusōi (like gold) in this same verse.Prepared for war (ητοιμασμενοις εις πολεμον hētoimasmenois eis polemon). Perfect passive participle of ετοιμαζω hetoimazō This imagery of war-horses is like that in Joel 2:4. “The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German heupferd (hay horse), and in Italian cavalett a little horse” (Vincent).As it were crowns Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.As men‘s faces (ως προσωπα αντρωπων hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.” [source]