KJV: And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
YLT: And I saw, and lo, a Lamb having stood upon the mount Sion, and with him an hundred forty-four thousands, having the name of his Father written upon their foreheads;
Darby: And I saw, and behold, the Lamb standing upon mount Zion, and with him a hundred and forty-four thousand, having his name and the name of his Father written upon their foreheads.
ASV: And I saw, and behold, the Lamb standing on the mount Zion, and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.
εἶδον | I looked |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εἶδον Sense: to see with the eyes. |
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ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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Ἀρνίον | Lamb |
Parse: Noun, Nominative Neuter Singular Root: ἀρνίον Sense: . |
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ἑστὸς | was standing |
Parse: Verb, Perfect Participle Active, Nominative Neuter Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ὄρος | Mount |
Parse: Noun, Accusative Neuter Singular Root: ὄρος Sense: a mountain. |
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Σιών | Zion |
Parse: Noun, Genitive Feminine Singular Root: Σιών Sense: the hill on which the higher and more ancient part of Jerusalem was built. |
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ἑκατὸν | one hundred |
Parse: Adjective, Nominative Feminine Plural Root: ἑκατόν Sense: a hundred. |
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τεσσεράκοντα | forty |
Parse: Adjective, Nominative Feminine Plural Root: τεσσαράκοντα Sense: forty. |
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τέσσαρες | four |
Parse: Adjective, Nominative Feminine Plural Root: τέσσαρες Sense: four. |
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χιλιάδες | thousand |
Parse: Noun, Nominative Feminine Plural Root: χιλιάς Sense: a thousand, the number one thousand. |
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ὄνομα | name |
Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Πατρὸς | Father |
Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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γεγραμμένον | having been written |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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μετώπων | foreheads |
Parse: Noun, Genitive Neuter Plural Root: μέτωπον Sense: the space between the eyes, the forehead. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Revelation 14:1
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]
“Thousands” literally For the 144,000 see Revelation 7:5, Revelation 7:8, though some scholars seek a distinction somehow. [source]
Read “the lamb.” See Revelation 5:6. [source]
Add αὐτοῦ καὶ τὸ ὄνομα Hisand the name, and render as Rev., His name and the name of His Father. The Adoration of the Lamb is the subject of the great altar piece in the church of St. Bavon at Ghent, by John and Hubert Van Eyck. The scene is laid in a landscape. The background is formed by a Flemish city, probably intended to represent Jerusalem, and by churches and monasteries in the early Netherland style. The middle ground is occupied by trees, meadows, and green slopes. In the very center of the picture a square altar is hung with red damask and covered with a white cloth. Here stands a lamb, from whose breast a stream of blood issues into a crystal glass. Angels kneel round the altar with parti-colored wings and variegated dresses, many of them praying with joined hands, others holding aloft the emblems of the passion, two in front waving censers. From the right, behind the altar, issues a numerous band of female saints, all in rich and varied costumes, fair hair floating over their shoulders, and palms in their hands. Foremost may be noticed Sta. Barbara and Sta. Agnes. From the left advance popes, cardinals, bishops, monks, and minor clergy, with crosiers, crosses, and palms. In the center, near the base, a small octagonal fountain of stone projects a stream into a clear rill. Two groups are in adoration on each side of the fountain, - on the right, the twelve apostles kneeling barefoot, and an array of popes, cardinals, and bishops, with a miscellaneous crowd of church-people; on the left, kings and princes in various costumes. They are surrounded by a wilderness of flowering shrubs, lilies, and other plants. On the wings of the picture numerous worshippers move toward the place of worship, - crusaders, knights, kings, and princes, including the figures of the two artists on horseback. “Here, approaching from all sides, are seen that 'great multitude of all nations and hundreds and people and tongues' - the holy warriors and the holy pilgrims, coming in solemn processions from afar - with other throngs already arrived in the celestial plain, clothed in white robes, and holding palms in their hands. Their forms are like unto ours; the landscape around them is a mere transcript of the sweet face of our outer nature; the graceful wrought-iron fountain in the midst is such an one as still sends forth its streams in an ancient Flemish city; yet we feel these creatures to be beings from whose eyes God has wiped away all tears - who will hunger and thirst no more; our imagination invests these flowery meads with the peace and radiance of celestial precincts, while the streams of the fountain are converted into living waters, to which the Lamb Himself will lead His redeemed. Here, in short, where all is human and natural in form, the spiritual depths of our nature are stirred” (Mrs. Jameson, “History of Our Lord,” ii., 339). -DIVIDER- -DIVIDER- [source]
The participle, standing, as Rev. [source]
Reverse Greek Commentary Search for Revelation 14:1
The English word “blessed” is more exactly represented by the Greek verbal ευλογητοι eulogētoi as in Luke 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος eulogēmenos as in Luke 1:42 of Mary by Elizabeth and in Matthew 21:9. Both forms come from ευλογεω eulogeō to speak well of The Greek word here English has thus ennobled “blessed” to a higher rank than “happy.” But “happy” is what Jesus said and the Braid Scots New Testament dares to say “Happy” each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Revelation 14:13. Already in the Old Testament the Septuagint uses it of moral quality. “Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love” (Vincent). Jesus takes this word “happy” and puts it in this rich environment. “This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult” (Bruce). It is a pity that we have not kept the word “happy” to the high and holy plane where Jesus placed it. “If you know these things, happy “Happy And Paul applies this adjective to God, “according to the gospel of the glory of the happy The term “Beatitudes” (Latin beatus) comes close to the meaning of Christ here by οτι makarioi It will repay one to make a careful study of all the “beatitudes” in the New Testament where this word is employed. It occurs nine times here (Matthew 5:3-11), though the beatitudes in Matthew 5:10 and Matthew 5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, “for” That is of small moment. “The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces “ (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. [source]
The phrase is employed in the Old Testament as a circumlocution for man, with special reference to his frailty as contrasted with God (Numbers 23:19; Psalm 8:4; Job 25:6; Job 35:8; and eighty-nine times in Ezekiel). It had also a Messianic meaning (Daniel 7:13 sq.), to which our Lord referred in Matthew 24:30; Matthew 26:64. It was the title which Christ most frequently applied to himself; and there are but two instances in which it is applied to him by another, viz., by Stephen (Acts 7:56) and by John (Revelation 1:13; Revelation 14:14:); and when acquiescing in the title “Son of God,” addressed to himself, he sometimes immediately after substitutes “Son of Man” (John 1:50, John 1:51; Matthew 26:63, Matthew 26:64). The title asserts Christ's humanity - his absolute identification with our race: “his-DIVIDER- having a genuine humanity which could deem nothing human strange, and could be touched with a feeling of the infirmities of the race which he was to judge” (Liddon, “Our Lord's Divinity”). It also exalts him as the representative ideal man. “All-DIVIDER- human history tends to him and radiates from him; he is the point in which humanity finds its unity; as St. Irenaeus says, ' He recapitulates it.' He closes the earlier history of our race; he inaugurates its future. Nothing local, transient, individualizing, national, sectarian dwarfs the proportions of his world-embracing character. He rises above the parentage, the blood, the narrow horizon which bounded, as it seemed, his human life. He is the archetypal man, in whose presence distinction of race, intervals of ages, types of civilization, degrees of mental culture are as nothing” (Liddon). -DIVIDER- -DIVIDER- But the title means more. As Son of Man he asserts the authority of judgment over all flesh. By virtue of what he is as Son of Man, he must be more. “The absolute relation to the world which he attributes to himself demands an absolute relation to God … .He is the Son of Man, the Lord of the world, the Judge, only because he is the Son of God” (Luthardt). Christ's humanity can be explained only by his divinity. A humanity so unique demands a solution. Divested of all that is popularly called miraculous, viewed simply as a man, under the historical conditions of his life, he is a greater miracle than all his miracles combined. The solution is expressed in Hebrews 1:1-14. -DIVIDER- -DIVIDER- [source]
Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ‘s common designation of himself, never of others save by Stephen (Acts 7:56) and in the Apocalypse (Revelation 1:13; Revelation 14:14). But both Son of God and Son of man apply to him (John 1:50, 52; Matthew 26:63.). Christ was a real man though the Son of God. He is also the representative man and has authority over all men. [source]
Old word, quoted from the lxx in Mark 12:26; Luke 20:37 (from Exodus 3:6) about the burning bush that Moses saw, and by Stephen (Acts 7:30, Acts 7:35) referring to the same incident. Nowhere else in the N.T. “Galen has a chapter on its medicinal uses, and the medical writings abound in prescriptions of which it is an ingredient” (Vincent).Gather (βατου trugōsin). A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18.Grapes Cluster of grapes. [source]
A verb common in Greek writers for gathering ripe fruit. In the N.T. only here and Revelation 14:18. [source]
Second aorist active subjunctive of εκβαλλω ekballō common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a religio licita.For the Son of man‘s sake (ενεκα του υιου του αντρωπου heneka tou huiou tou anthrōpou). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ‘s common designation of himself, never of others save by Stephen (Acts 7:56) and in the Apocalypse (Revelation 1:13; Revelation 14:14). But both Son of God and Son of man apply to him (John 1:50, 52; Matthew 26:63.). Christ was a real man though the Son of God. He is also the representative man and has authority over all men. [source]
Better, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and Revelation 1:13; Revelation 14:14. See on Luke 6:22. [source]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER- -DIVIDER- [source]
Rather, “because he is a son of man” (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses υιος αντρωπου huios anthrōpou in the same sense as ο υιος του αντρωπου ho huios tou anthrōpou (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Revelation 1:13; Revelation 14:14 υιον αντρωπου huion anthrōpou means “a son of man.” [source]
“From now on,” as in John 14:7; Matthew 23:39; Revelation 14:13. Before it come to pass Προ Pro with ablative of the articular second aorist middle infinitive γινομαι ginomai (before the coming to pass). When it is come to pass Indefinite relative clause with οταν hotan and the second aorist middle subjunctive of γινομαι ginomai “whenever it does come to pass.” That ye may believe Purpose clause with ινα hina and present active subjunctive of πιστευω pisteuō “that ye may keep on believing.” Cf. Isaiah 48:5. That I am he As Jesus has repeatedly claimed to be the Messiah (John 8:24, John 8:58, etc.). Cf. also John 14:29 (πιστευσητε pisteusēte here); John 16:4. [source]
N.T.oThe wounds, scars, and other outward signs of persecutions and sufferings in the service of Christ. Comp. 2 Corinthians 11:23ff. The metaphor is the brands applied to slaves in order to mark their owners. Hence Rev., I bear branded. Brands were also set upon soldiers, captives, and servants of temples. See on Revelation 13:16, and comp. Revelation 7:3; Revelation 14:1, Revelation 14:9, Revelation 14:11. The scars on the apostle's body marked him as the bondservant of Jesus Christ. The passage naturally recalls the legend of Francis of Assisi. [source]
Note article with both substantives. Here again του κοπου tou kopou is the genitive the object of μνημονευοντες mnēmoneuontes while της αγαπης tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος Kopos is from κοπτω koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου kopou (toil) from which the saints rest and εργα erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως erōs (lust). Patience of hope (της υπομονης της ελπιδος tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη Hupomonē is an old word (υπο μενω hupoαγαπη menō to remain under), but it “has come like εργου κοποσ υπομονη agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου ergouελπιδος koposεμπροστεν του τεου και πατρος ημων hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
Double compound adverb of the Koiné{[28928]}š (Polybius, Diodorus, Strabo, papyri) from the verbal adjective αδιαλειπτος ȧdiȧleiptos In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle ποιουμενοι poioumenoi rather than with μνημονευοντες mnēmoneuontes as Revised Version and Westcott and Hort rightly do. Your work of faith (υμων του εργου της πιστεως humōn tou ergou tēs pisteōs). Note article with both εργου ergou and πιστεως pisteōs (correlation of the article, both abstract substantives). Εργου Ergou is genitive case the object of μνημονευοντες mnēmoneuontes as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον kopon occurs in 1 Thessalonians 2:9 according to common Greek idiom allowing either case. Εργου Ergou is the general term for work or business, employment, task. Note two genitives with εργου ergou υμων Humōn is the usual possessive genitive, your work, while της πιστεως tēs pisteōs is the descriptive genitive, marked by, characterized by, faith, “the activity that faith inspires” (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in James 2. Labour of love Note article with both substantives. Here again του κοπου tou kopou is the genitive the object of μνημονευοντες mnēmoneuontes while της αγαπης tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος Kopos is from κοπτω koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου kopou (toil) from which the saints rest and εργα erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως erōs (lust). Patience of hope (της υπομονης της ελπιδος tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη Hupomonē is an old word (υπο μενω hupoαγαπη menō to remain under), but it “has come like εργου κοποσ υπομονη agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου ergouελπιδος koposεμπροστεν του τεου και πατρος ημων hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
The phrase N.T.oThe triad, God, Christ, the angels, only Luke 9:26. It is not necessary to suppose that a class of angels distinguished from the rest is meant. It may refer to all angels, as special objects of divine complacency. Comp. Acts href="/desk/?q=ac+10:22&sr=1">Acts 10:22; Revelation 14:10. [source]
Perfect active indicative again of τηρεω tēreō Paul has not deserted. He has kept faith with Christ. For this phrase, see note on Revelation 14:12. Deissmann (Light, etc., p. 309) gives inscriptions in Ephesus of a man who says: “I have kept faith” (την πιστιν ετηρησα tēn pistin etērēsa) and another of a man of whom it is said: “He fought three fights, and twice was crowned.” [source]
Perfect active indicative of τελεω teleō He had used this metaphor also of himself to the elders at Ephesus (Acts 20:24). Then the “course” was ahead of him. Now it is behind him. I have kept the faith (την πιστιν τετηρηκα tēn pistin tetērēka). Perfect active indicative again of τηρεω tēreō Paul has not deserted. He has kept faith with Christ. For this phrase, see note on Revelation 14:12. Deissmann (Light, etc., p. 309) gives inscriptions in Ephesus of a man who says: “I have kept faith” (την πιστιν ετηρησα tēn pistin etērēsa) and another of a man of whom it is said: “He fought three fights, and twice was crowned.” [source]
See note on Philemon 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. Have been refreshed (αναπεπαυται anapepautai). Perfect passive indicative of old compound verb αναπαυω anapauō as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13). [source]
Perfect passive indicative of old compound verb αναπαυω anapauō as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13). [source]
Rend. as God (did ) from his own. Ἰδίων ownsignifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath-rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, Mark 2:27; John 5:17. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. Revelation 14:13; Revelation 21:4; Luke 11:7; Luke 18:5; Galatians 6:17. [source]
Late word from σαββατιζω sabbatizō (Exodus 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with καταπαυσις katapausis (cf. Revelation 14:13). For the people of God Dative case of blessed personal interest to the true Israel (Galatians 6:16). [source]
Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God). [source]
Present active imperative of εχω echō with negative μη mē exhortation to stop holding or not to have the habit of holding in the fashion condemned.The faith of our Lord Jesus Christ (την πιστιν του κυριου ημων Ιησου Χριστου tēn pistin tou kuriou hēmōn Iēsou Christou). Clearly objective genitive, not subjective (faith of), but “faith in our Lord Jesus Christ,” like εχετε πιστιν τεου echete pistin theou (Mark 11:22), “have faith in God.” See the same objective genitive with πιστις pistis in Acts 3:6; Galatians 2:16; Romans 3:22; Revelation 14:12. Note also the same combination as in James 1:1 “our Lord Jesus Christ” (there on a par with God).The Lord of Glory Simply “the Glory.” No word for “Lord” A Christian word, like προσωπολημπτης prosōpolēmptēs (Acts 10:34) and προσωπολημπτειτε prosōpolēmpteite (James 2:9), not in lxx or any previous Greek, but made from προσωπον λαμβανειν prosōpon lambanein (Luke 20:21; Galatians 2:6), which is α a Hebrew idiom for panim nasa, “to lift up the face on a person,” to be favorable and so partial to him. See προσωπολημπσια prosōpolēmpsia in this sense of partiality (respect of persons) in Romans 2:11; Colossians 3:25; Ephesians 6:9 (nowhere else in N.T.). Do not show partiality. [source]
Compare Isaiah 11:2; Luke 10:6; Numbers 11:25, Numbers 11:26; Mark 6:31; Matthew 26:45; Revelation 14:13. Also, Matthew 11:28, where the word is used in the active voice, to give rest or refreshment. [source]
The phrase went out from, may mean either removal (Revelation 18:4; John 8:59) or origin (Revelation 9:3; Revelation 14:13, Revelation 14:15, Revelation 14:17; Revelation 19:5, Revelation 19:21). Here the latter, as appears from the following clause. Compare Acts 20:30. [source]
See on Matthew 11:28; see on 1 Peter 5:14; compare Revelation 14:13; Daniel 12:13. Not merely rest from their crying for vengeance, but rest in peace. [source]
See on 1 Peter 5:4; see on James 1:12. Στέφανος with the epithet golden is found only in Revelation. Compare Revelation 9:7; Revelation 14:14. The natural inference from this epithet and from the fact that the symbolism of Revelation is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that στέφανος is here used of the royal crown, especially since the Church is here represented as triumphant- a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses διάδημα (Revelation 12:3; Revelation 13:1; compare Revelation 17:9, Revelation 17:10; Revelation 19:12). Trench (“Synonyms of the New Testament”) claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown ( στέφανος ) of the Son of Man (Revelation 14:14) is the conqueror's crown. It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:3; Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14, give some warrant for the remark of Professor Thayer (“New Testament Lexicon”) that it is doubtful whether the distinction between στέφανος and διάδημα (the victor's wreath and the kingly crown ) was strictly observed in Hellenistic Greek. The crown of thorns ( στέφανος ) placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown. -DIVIDER- -DIVIDER- [source]
The conqueror, not the pillar. Compare Revelation 7:3; Revelation 9:4; Revelation 14:1; Revelation 22:4. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High-Priest upon his forehead (Exodus 28:36, Exodus 28:38). See on Revelation 2:17. [source]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]
See on Revelation 14:10. [source]
See on Revelation 14:19. [source]
Set over the waters as other angels over the winds (Revelation 7:1) and over the fire (Revelation 14:18). [source]
The article is wanting in the Greek Rev., “a son of Man.” But the reference is none the less to the Lord, and is not equivalent to a man. Compare John 5:27; Revelation 14:14. [source]
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. [source]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER- -DIVIDER- The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER- -DIVIDER- The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER- -DIVIDER- [source]
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]
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]
Note accusative here with ομοιον homoion (object of ειδον eidon) as in Revelation 14:14 and not the associative-instrumental as is usual (Revelation 1:15; Revelation 4:3, Revelation 4:6). Charles holds that ομοιον homoion here has the sense of ως hōs (as) and compares Revelation 4:6; Revelation 22:1 for proof. The absence of the article here shows also (Charles) that the idea is not “like the Son of man” for Christ is the Son of man. He is like “a son of man,” but not a man. [source]
Future middle of οραω horaō a reminiscence of Zechariah 12:10 according to the text of Theodotion (Aquila and Symmachus) rather than the lxx and like that of Matthew 24:30 (similar combination of Daniel and Zechariah) and Matthew 26:64. This picture of the victorious Christ in his return occurs also in Revelation 14:14, Revelation 14:18-20; Revelation 19:11-21; Revelation 20:7-10.And they which (και οιτινες kai hoitines). “And the very ones who,” Romans and Jews, all who shared in this act.Pierced First aorist active indicative of εκκεντεω ekkenteō late compound (Aristotle, Polybius, lxx), from εκ ek and κεντεω kenteō (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).Shall mourn (κοπσονται kopsontai). Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9.Tribes Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
But the seventh trumpet does not sound till Revelation 11:15. This angel is not one of the seven or of the four, but like the other strong angel in Revelation 5:2; Revelation 18:21 or the other angel in Revelation 14:6, Revelation 14:15. The sixth trumpet of Revelation 9:13 ends in Revelation 9:21. The opening of the seventh seal was preceded by two visions (chapter Rev 7) and so here the sounding of the seventh trumpet (Revelation 11:15) is preceded by a new series of visions (10:1-11:14). [source]
For this use of καιρος kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι krithēnai is the first aorist passive of κρινω krinō epexegetic use with the preceding clause, as is true also of δουναι dounai (second aorist active infinitive of διδωμι didōmi), to give. [source]
So in apodosis often (Revelation 14:10).Is finished (ετελεστη etelesthē). First aorist passive indicative of τελεω teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.The mystery of God This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
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]
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]
Second aorist active indicative of ερχομαι erchomai the prophetic aorist again. The Dies Irae is conceived as already come.The time of the dead to be judged (ο καιρος των νεκρων κριτηναι ho kairos tōn nekrōn krithēnai). For this use of καιρος kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι krithēnai is the first aorist passive of κρινω krinō epexegetic use with the preceding clause, as is true also of δουναι dounai (second aorist active infinitive of διδωμι didōmi), to give.Their reward This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον dounai ton misthon though some MSS. have the dative τοις μικροις tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω diaphtheirō carrying on the construction with καιρος kairos Note τους διαπτειροντας tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]
Accusative after ηκουσα ēkousa in this phrase as in Revelation 5:11; Revelation 10:4; Revelation 14:2; Revelation 18:4, but the genitive πωνης λεγουσης phōnēs legousēs in Revelation 11:12; Revelation 14:13. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (Revelation 11:15) who can sympathize with human beings (Revelation 19:10), the martyrs in heaven (Charles). [source]
“At the woman,” “because of the woman.”Went away “Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
“Went off” in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Genesis 3:15. The devil carries on relentless war with all those “which keep the commandments of God and hold the testimony of Jesus” These two marks excite the wrath of the devil then and always. Cf. Revelation 1:9; Revelation 6:9; Revelation 14:12; Revelation 19:10; Revelation 20:4.sa60 [source]
First-class condition with future active of αποκτεινω apokteinō not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Matthew 26:52.Must he be killed (δει αυτον εν μαχαιρηι αποκταντηναι dei auton en machairēi apoktanthēnai). First aorist passive infinitive of αποκτεινω apokteinō The inevitable conclusion (δει dei) of such conduct. The killer is killed.Here In this attitude of submission to the inevitable. For ωδε hōde see Revelation 13:18; Revelation 14:12; Revelation 17:9. “Faith” (πιστις pistis) here is more like faithfulness, fidelity. [source]
In this attitude of submission to the inevitable. For ωδε hōde see Revelation 13:18; Revelation 14:12; Revelation 17:9. “Faith” (πιστις pistis) here is more like faithfulness, fidelity. [source]
Same use of ινα hina after ποιεω poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα charagma). Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.Upon their forehead Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight. [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]
For which see Revelation 6:1; Revelation 19:6. For this voice out of heaven see Revelation 10:4; Revelation 14:15; Revelation 18:4 and note accusative with ηκουσα ēkousa the voice of harpers harping with their harps Triple use of κιταρα kithara (Revelation 5:8), κιταρωιδων kitharōidōn (Revelation 18:22), κιταριζοντων kitharizontōn (old verb κιταριζω kitharizō in N.T. only here and 1 Corinthians 14:7). Wonderful melody in this chorus by the angels, not by the 144,000. [source]
Imperfect Perfect passive articular participle of αγοραζω agorazō purchased by the blood of the Lamb (Revelation 5:9), masculine plural in apposition with χιλιαδες chiliades (thousands) feminine plural (Revelation 7:5, Revelation 7:8; Revelation 14:1). Απο Apo (from) here, though εκ ek (out of) in Revelation 5:9. The 144,000 are not yet separated from the earth (John 17:15). Whether the 144,000 here are identical with that number in Revelation 7:4-8 or not, they must embrace both men and women. [source]
Perfect passive articular participle of αγοραζω agorazō purchased by the blood of the Lamb (Revelation 5:9), masculine plural in apposition with χιλιαδες chiliades (thousands) feminine plural (Revelation 7:5, Revelation 7:8; Revelation 14:1). Απο Apo (from) here, though εκ ek (out of) in Revelation 5:9. The 144,000 are not yet separated from the earth (John 17:15). Whether the 144,000 here are identical with that number in Revelation 7:4-8 or not, they must embrace both men and women. [source]
Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
Prophetic aorist active indicative of πεπτωκεν πεπτωκεν piptō repeated as a solemn dirge announcing the certainty of the fall. The English participle “fallen, fallen” is more musical and rhythmical than the literal rendering “fell, fell.” The language is an echo of Isaiah 21:9, though B in the lxx has αβυλων η μαγαλη peptōkenμεγαλη peptōken (perfect).Babylon the great (αβυλων Babulōn hē magalē). The adjective πεποτικεν megalē occurs with ποτιζω Babulōn each time in the Apocalypse (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1 Peter 5:13. As a prisoner in Patmos John can speak his mind by this symbolism.Hath made to drink Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
No ειδον eidon here, but the accusative follows the ειδον eidon at the beginning, as νεπελη nephelē is nominative after ιδου idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου homoion huion anthrōpou). Accusative here after ομοιον homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
As well as the Reaper on the cloud. This is the fifth angel who is God‘s messenger from heaven (temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (Revelation 14:18-20) as Christ did the wheat. [source]
The fifth angel above Swete terms “the Angel of vengeance.” He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in Revelation 14:15. [source]
From the altar of incense where he is in charge of the fire If it is the altar of burnt offering (Revelation 6:9; Revelation 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 16:7), then of the prayers of the saints.The sharp sickle (το δρεπανον το οχυ to drepanon to oxu). Useful for vintage as for harvesting. So “send forth” (πεμπσον pempson) as in Revelation 14:15.Gather First aorist active imperative of τρυγαω trugaō old verb (from τρυγη trugē dryness, ripeness), in N.T. only Revelation 14:18. and Luke 6:44.The clusters (τους βοτρυας tous botruas). Old word βοτρυς botrus here only in N.T. (Genesis 40:10).Her grapes Old word again for grapes, bunch of grapes, in N.T. only here, Matthew 7:16; Luke 6:44.Are fully ripe (ηκμασαν ēkmasan). Old and common verb (from ακμη akmē Matthew 15:16), to come to maturity, to reach its acme, here only in N.T. [source]
Useful for vintage as for harvesting. So “send forth” (πεμπσον pempson) as in Revelation 14:15. [source]
First aorist active imperative of τρυγαω trugaō old verb (from τρυγη trugē dryness, ripeness), in N.T. only Revelation 14:18. and Luke 6:44.The clusters (τους βοτρυας tous botruas). Old word βοτρυς botrus here only in N.T. (Genesis 40:10).Her grapes Old word again for grapes, bunch of grapes, in N.T. only here, Matthew 7:16; Luke 6:44.Are fully ripe (ηκμασαν ēkmasan). Old and common verb (from ακμη akmē Matthew 15:16), to come to maturity, to reach its acme, here only in N.T. [source]
As in Revelation 14:16. [source]
Repeating εβαλεν ebalen and referring to αμπελον ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν eis tēn lēnon ton megan). Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Like ετεριστη etheristhē in Revelation 14:16, in obedience to the instructions in Revelation 14:18 “The vine of the earth.” Here αμπελος ampelos is used for the enemies of Christ collectively pictured.And cast it Repeating εβαλεν ebalen and referring to αμπελον ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν eis tēn lēnon ton megan). Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Perfect passive participle of μιγνυμι mignumi to mix, and the associative instrumental case πυρι puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.Them that come off victorious (τους νικωντας tous nikōntas). Present active articular participle of νικαω nikaō accusative after ειδον eidon “those that come off victorious” (Revelation 14:4).From the beast and from his image This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
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]
Not an angel as in Revelation 5:2; Revelation 7:2; Revelation 10:3; Revelation 14:7, Revelation 14:9, Revelation 14:15, Revelation 14:18, but of God as Revelation 15:8 shows, since no one could enter the ναος naos out Second aorist active imperative of εκχεω ekcheō (same form as present active imperative). Blass would change to εκχεατε ekcheate (clearly aorist) as in Revelation 16:6. [source]
This same use of εις eis after εχεχεεν execheen in Revelation 16:3, Revelation 16:4.It became (εγενετο egeneto). “There came” (second aorist middle indicative of γινομαι ginomai).A noisome and grievous sore “Bad and malignant sore.” ελκος Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20). [source]
“Bad and malignant sore.” ελκος Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20). [source]
Genitive case object of ηκουσα ēkousa See Revelation 7:1 for the four angels in control of the winds and Revelation 14:18 for the angel with power over fire. The rabbis spoke also of an angel with power over the earth and another over the sea. [source]
First aorist (prophetic) passive of χηραινω xērainō (Revelation 14:15). Cf. Zechariah 10:11.That may be made ready (ινα ετοιμαστηι hina hetoimasthēi). Purpose clause with ινα hina and the first aorist passive of ετοιμαζω hetoimazō Common verb in Rev (Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 12:6; Revelation 19:7; Revelation 21:2).The way for the kings Objective genitive βασιλεων basileōn come from the sunrising “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day. [source]
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). [source]
The voice of Christ breaks in with the same metaphor as in Revelation 3:3, which see. There comes one of seven beatitudes in Rev (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, Revelation 22:14). For γρηγορων grēgorōn (watching) see Revelation 3:2, and for τηρων tērōn (keeping), Revelation 1:3. [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]
Roman harlots wore a label with their names on their brows (Seneca, Rhet. I. 2. 7; Juvenal VI. 122f.), and so here. In Revelation 19:16 Christ has a name on his garments and on his thigh, while in Revelation 14:1; Revelation 22:4 the redeemed have the name of God on their foreheads. There is undoubtedly a contrast between this woman here and the woman in chapter Rev 12. [source]
“As a result of.” Some MSS. omit “of the wine” Cf. Revelation 14:10; Revelation 16:10. [source]
Perfect active third personal of πιπτω piptō for usual πεπτωκασι peptōkasi Some MSS. read πεπωκαν pepōkan (have drunk), from πινω pinō like the metaphor in Revelation 14:8, Revelation 14:10; Revelation 16:19; Revelation 17:2. See Revelation 17:2 for the same charge about the kings of the earth.The merchants of the earth (οι εμποροι της γης hoi emporoi tēs gēs). Old word for one on a journey for trade (from εν πορος enεμποριον poros), like drummers, in N.T. only Matthew 13:45; Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23. Like εμπορευομαι emporion (John 2:16) and επλουτησαν emporeuomai (James 4:13).Waxed rich First ingressive aorist active indicative of του στρηνους αυτης plouteō to be rich (cf. Revelation 3:17). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich.Of her wantonness (στρηνιαω tou strēnous autēs). Late word for arrogance, luxury, here alone in N.T. See strēniaō in Revelation 18:7, Revelation 18:9, to live wantonly. [source]
First aorist imperative of διπλοω diploō old verb (from διπλοος diploos double, Matthew 23:15), here only in N.T. Διπλα Diplā is simply the neuter plural accusative (cognate) contract form for διπλοα diploa (not διπλω diplō). Requite here in double measure, a full requital (Exodus 22:4, Exodus 22:7, Exodus 22:9; Isaiah 40:2; Jeremiah 16:18; Jeremiah 17:18; Zechariah 9:12). The double recompense was according to the Levitical law.Which she mingled (ωι εκερασεν hōi ekerasen). First aorist active indicative of κεραννυμι kerannumi The relative ωι hōi is attracted to the locative case of its antecedent ποτηριωι potēriōi (cup), for which see Revelation 14:8, Revelation 14:10; Revelation 17:4; Revelation 18:3.Mingle unto her double First aorist active imperative of the same verb κεραννυμι kerannumi with the same idea of double punishment. [source]
First aorist active indicative of κεραννυμι kerannumi The relative ωι hōi is attracted to the locative case of its antecedent ποτηριωι potēriōi (cup), for which see Revelation 14:8, Revelation 14:10; Revelation 17:4; Revelation 18:3. [source]
Second aorist active imperative of διδωμι didōmi to give. The correlative pronoun τοσουτον tosouton is masculine singular accusative, agreeing with βασανισμον basanismon for which see Revelation 9:5; Revelation 14:11, and is understood with the neuter word πεντος penthos (mourning), in N.T. only in James 4:9; Revelation 18:7.; Revelation 21:4 (kin to πατοσ πενομαι pathosκατημαι βασιλισσα penomai). [source]
Perfect active indicative of ειπον eipon “They have said,” not an “aoristic” perfect for “they say,” but vivid dramatic perfect as in Revelation 5:7 and the form in αν ̇an instead of ασιν ̇asin as in Revelation 18:3; Revelation 21:6.Goeth up (αναβαινει anabainei). Linear present active indicative of αναβαινω anabainō “keeps on going up,” “a last touch to the description already given (Revelation 18:21.) of Babylon‘s utter collapse” (Swete). The smoke of the city‘s ruin (Revelation 14:11; Revelation 18:8., and Revelation 18:18) instead of incense (Revelation 8:4). Cf. Isaiah 34:9. [source]
Linear present active indicative of αναβαινω anabainō “keeps on going up,” “a last touch to the description already given (Revelation 18:21.) of Babylon‘s utter collapse” (Swete). The smoke of the city‘s ruin (Revelation 14:11; Revelation 18:8., and Revelation 18:18) instead of incense (Revelation 8:4). Cf. Isaiah 34:9. [source]
First aorist active imperative of γραπω graphō as in Revelation 1:11; Revelation 14:13. The speaker may be the angel guide of Revelation 17:1. [source]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Reflexive pronoun, accusative also with εδοχασεν edoxasen wanton First aorist (ingressive) active indicative of στρηνιαω strēniaō (to live luxuriously), verb in late comedy instead of τρυπαω truphaō (James 5:5), from στρηνος strēnos (Revelation 18:3), only here in N.T.So much give her of torment and mourning (τοσουτον δοτε αυτηι βασανισμον και πεντος tosouton dote autēi basanismon kai penthos). Second aorist active imperative of διδωμι didōmi to give. The correlative pronoun τοσουτον tosouton is masculine singular accusative, agreeing with βασανισμον basanismon for which see Revelation 9:5; Revelation 14:11, and is understood with the neuter word πεντος penthos (mourning), in N.T. only in James 4:9; Revelation 18:7.; Revelation 21:4 (kin to πατοσ πενομαι pathosκατημαι βασιλισσα penomai).I sit a queen Predicate nominative for the old form βασιλις basileia Feminine of the adjective πεντος ου μη ιδω chēros (barren), old word (Mark 12:40).Shall in no wise see mourning Confident boast of security with emphatic position of ου μη penthos (see above) and double negative οραω ou mē with the second aorist active subjunctive of horaō (defective verb). [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]
Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Perfect passive participle (triple reduplication) of ανοιγω anoigō Accusative case after ειδον eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]
A new feature, but the dragon has a diadem on each of his seven heads (Revelation 12:3) and the first beast one upon each of his ten horns (Revelation 13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (Revelation 19:16).And he hath (και εχων kai echōn). Nominative active present participle of εχω echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου autou (his) is genitive.A name written Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
“Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
Change to present tense of πατεω pateō to tread (here transitive), with solemn repetition of και αυτος kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]
Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of πατασσω patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.And he shall rule them (και αυτος ποιμανει kai autos poimanei). Emphatic use of αυτος autos twice (he himself). Future active of ποιμαινω poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.And he treadeth Change to present tense of πατεω pateō to tread (here transitive), with solemn repetition of και αυτος kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]
Possibly the second beast of Revelation 13:11-17; Revelation 16:13; Revelation 20:10. Charles takes him to be “the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast.”That wrought the signs in his sight (ο ποιεσας τα σημεια ενωπιον αυτου ho poiesas ta sēmeia enōpion autou). As in Revelation 13:14.Wherewith “In which” signs.He deceived (επλανησεν eplanēsen). First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
“In which” signs.He deceived (επλανησεν eplanēsen). First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [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]
Probably this means a change of speakers, made plain by μοι moi (to me) in many MSS. An angel apparently (as in Revelation 14:13; Revelation 19:9.) assures John and urges him to write The reason given (οτι hoti for) is precisely the saying in Revelation 22:6 and he uses the two adjectives (πιστοι και αλητινοι pistoi kai alēthinoi) employed in Revelation 19:11 about God himself, and Revelation 3:14 about Christ. In Revelation 19:9 αλητινοι alēthinoi occurs also about “the words of God” as here. They are reliable and genuine. [source]
In contrast to the state of the blessed (Revelation 21:3-7) the state of “those who have disfranchised themselves from the Kingdom of God” (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (Revelation 20:15) in the lake of fire and brimstone (Revelation 19:20; Revelation 20:10, Revelation 20:14.), that is the second death (Revelation 2:11; Revelation 20:6, Revelation 20:14). See also Revelation 14:10. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). [source]
“The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
See same language in Revelation 17:7 when John received a vision of the Harlot City in a wilderness. Here it is “to a mountain great and high” So it was with Ezekiel (Ezekiel 40:2) and so the devil took Jesus (Matthew 4:8). It was apparently not Mount Zion (Revelation 14:1), for the New Jerusalem is seen from this mountain. “The Seer is carried thither ‹in spirit‘ (cf. Revelation 1:10; Revelation 4:1); the Angel‘s δευρο deuro is a και εδειχεν μοι sursum cor to which his spirit under the influence of the ‹Spirit of revelation‘ (Ephesians 1:17) at once responds” (Swete). [source]
Another multiple of 12 (12x12=144) as in Revelation 7:4; Revelation 14:1. It is not clear whether it is the height or the breadth of the wall that is meant, though υπσος hupsos (height) comes just before. That would be 216 feet high (cf. Revelation 21:12), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city. [source]
As in Revelation 3:12; Revelation 7:3; Revelation 14:1. [source]
Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.” [source]
“Endurance” as in Revelation 13:10; Revelation 14:12 as also in 2 Thessalonians 3:5. [source]
This combination is frequent in the Apocalypse (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8; Revelation 14:1, Revelation 14:14; Revelation 19:11). [source]
“Under” The altar of sacrifice (Exodus 39:39; Exodus 40:29), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see Matthew 5:23., often in Rev (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews 8:5). The Lamb was slain (Revelation 5:6, Revelation 5:9, Revelation 5:12) and these martyrs have followed the example of their Lord. [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]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος hagios is added to the usual μακαριος makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [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]
Present active articular participle of πλυνω plunō See Revelation 7:14 for this very verb with στολας stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων hina estai hē exousia autōn). Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]
Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28. [source]
Redundant repetition of the pronoun αυτον auton after the relative ον hon as in Revelation 7:5; Revelation 3:8. Εδυνατο Edunato imperfect indicative and αριτμησαι arithmēsai first aorist active infinitive of αριτμεω arithmeō old verb, in N.T. only here, Matthew 10:30; Luke 12:7. See Revelation 5:9 (also Revelation 11:9; Revelation 13:7; Revelation 14:10; Revelation 17:15) for the list of words after εκ ek (the spiritual Israel carried on all over the world), “a polyglott cosmopolitan crowd” (Swete). [source]
Old word, in N.T. only Acts 2:19; Revelation 8:4; Revelation 9:2., Revelation 9:17.; Revelation 14:11; Revelation 15:8; Revelation 18:9, Revelation 18:18; Revelation 19:3. Here from the incense in the angel‘s hand. [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]
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]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Masculine participle again as in Revelation 4:7, though ζωον zōon neuter.Six wings (ανα πτερυγας εχ ana pterugas hex). Distributive use of ανα ana “six wings apiece” as in Luke 10:1 (ανα δυο ana duo by twos). Like Isaiah 6:2, not like Ezekiel 1:6, where only four wings are given apiece.Are full of Plural verb, though ζωα zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Late word for torture, from βασανιζω basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.When it striketh a man (οταν παισηι αντρωπον hotan paisēi anthrōpon). Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of παιω paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.” [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]
Plural verb, though ζωα zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον arnion). Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Sub-final clause with ινα hina and the future indicative (as in Revelation 3:9; Revelation 6:4) middle rather than the aorist middle subjunctive αναπαυσωνται anapausōntai of Aleph C.Yet for a little time (ετι χρονον μικρον eti chronon mikron). Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28.Until should be fulfilled Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Second perfect predicate participle of ιστημι histēmi intransitive and followed by επι epi and the accusative case γωνιας gōnias as already in Revelation 3:20 Old word for angle (Matthew 6:5), also in Revelation 20:8.Holding Present active participle of κρατεω krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).That no wind should blow (ινα μη πνεηι ανεμος hina mē pneēi anemos). Negative purpose clause with ινα μη hina mē and the present active subjunctive, “lest a wind keep on blowing.”Upon any tree Accusative case here with επι epi rather than the preceding genitives (γησ ταλασσης gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path). [source]
Present active participle of κρατεω krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).That no wind should blow (ινα μη πνεηι ανεμος hina mē pneēi anemos). Negative purpose clause with ινα μη hina mē and the present active subjunctive, “lest a wind keep on blowing.”Upon any tree Accusative case here with επι epi rather than the preceding genitives (γησ ταλασσης gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path). [source]
Temporal clause of indefinite action for the future with αχρι achri (sometimes αχρις ου achris hou or αχρις ου αν achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”Upon their foreheads (επι των μετωπων epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς metaτους δουλους του τεου ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]
Sub-final clause again with ινα hina but this time with the first future passive indicative (like Revelation 3:9; Revelation 6:4; Revelation 8:3; Revelation 13:12) of βασανιζω basanizō old verb, to test metals (from βασανος basanos Matthew 4:24) by touchstone, then to torture like Matthew 8:29, further in Revelation 11:10; Revelation 12:2; Revelation 14:10; Revelation 20:10.Five months (μηνας πεντε mēnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).Torment Late word for torture, from βασανιζω basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.When it striketh a man (οταν παισηι αντρωπον hotan paisēi anthrōpon). Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of παιω paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.” [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]
Nominative case in apposition with αγγελωι aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.Loose (λυσον luson). First aorist (ingressive) active imperative of λυω luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους tous dedemenous). Perfect passive articular participle of δεω deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.At the great river Euphrates A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]