KJV: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
YLT: and the smoke of their torment doth go up to ages of ages; and they have no rest day and night, who are bowing before the beast and his image, also if any doth receive the mark of his name.
Darby: And the smoke of their torment goes up to ages of ages, and they have no respite day and night who do homage to the beast and to its image, and if any one receive the mark of its name.
ASV: and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.
| καπνὸς | smoke |
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Parse: Noun, Nominative Masculine Singular Root: καπνός Sense: smoke. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| βασανισμοῦ | torment |
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Parse: Noun, Genitive Masculine Singular Root: βασανισμός Sense: to torture, a testing by the touchstone, which is a black siliceous stone used to test the purity of gold or silver by the colour of the streak produced on it by rubbing it with either metal. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| αἰῶνας | ages |
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Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| αἰώνων | of ages |
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Parse: Noun, Genitive Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| ἀναβαίνει | goes up |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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| ἀνάπαυσιν | rest |
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Parse: Noun, Accusative Feminine Singular Root: ἀνάπαυσις Sense: intermission, cessation of any motion, business or labour. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| νυκτός | night |
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Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| προσκυνοῦντες | worshiping |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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| θηρίον | beast |
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Parse: Noun, Accusative Neuter Singular Root: θηρίον Sense: an animal. |
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| εἰκόνα | image |
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Parse: Noun, Accusative Feminine Singular Root: εἰκών Sense: an image, figure, likeness. |
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| αὐτοῦ | of it |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| λαμβάνει | receives |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| χάραγμα | mark |
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Parse: Noun, Accusative Neuter Singular Root: χάραγμα Sense: a stamp, an imprinted mark. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀνόματος | name |
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Parse: Noun, Genitive Neuter Singular Root: ὄνομα Sense: name: univ. |
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Greek Commentary for Revelation 14:11
See Revelation 9:5 for βασανισμος basanismos only there it was a limited penalty, here it is “for ever and ever” See also Revelation 18:9; Revelation 19:3; Revelation 20:10. [source]
The very language used in Revelation 4:8 of the four living creatures in praising God. “Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps” (Swete). The rest of the verse repeats the solemn challenge of Revelation 14:9. [source]
See on Matthew 4:23, Matthew 4:24; see vexed, 2 Peter 2:8. [source]
See Isaiah 34:9, Isaiah 34:10; Genesis 19:28. [source]
See on give rest, Matthew 11:28, and see on resteth, 1 Peter 4:14. [source]
Reverse Greek Commentary Search for Revelation 14:11
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]
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]
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]
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 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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]