KJV: And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
YLT: and I heard the messenger of the waters, saying, 'righteous, O Lord, art Thou, who art, and who wast, and who shalt be, because these things Thou didst judge,
Darby: And I heard the angel of the waters saying, Thou art righteous, who art and wast, the holy one, that thou hast judged so;
ASV: And I heard the angel of the waters saying, Righteous art thou, who art and who wast, thou Holy One, because thou didst thus judge:
| ἤκουσα | I heard |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ἀγγέλου | angel |
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Parse: Noun, Genitive Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ὑδάτων | waters |
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Parse: Noun, Genitive Neuter Plural Root: ὕδωρ Sense: water. |
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| λέγοντος | saying |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Δίκαιος | Righteous |
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Parse: Adjective, Nominative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
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| εἶ | are You |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὁ | the [One] |
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Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὢν | being |
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Parse: Verb, Present Participle Active, Vocative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὁ | - |
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Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἦν | having been |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὁ | O |
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Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ὅσιος | holy One |
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Parse: Adjective, Vocative Masculine Singular Root: ὅσιος Sense: undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ταῦτα | these things |
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Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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| ἔκρινας | You have judged |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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Greek Commentary for Revelation 16:5
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]
See this peculiar idiom for God‘s eternity with ο ho as relative before ην ēn in Revelation 1:4, Revelation 1:8; Revelation 4:8, but without ο ερχομενος ho erchomenos (the coming on, the one who is to be) there for the future as in Revelation 11:17.Thou Holy One (ο οσιος ho hosios). Nominative form, but vocative case, as often. Note both δικαιος dikaios and οσιος hosios applied to God as in Revelation 3:1; Revelation 15:3.Because thou didst thus judge Reason for calling God δικαιος dikaios and οσιος hosios The punishment on the waters is deserved. First aorist active indicative of κρινω krinō to judge. [source]
Nominative form, but vocative case, as often. Note both δικαιος dikaios and οσιος hosios applied to God as in Revelation 3:1; Revelation 15:3. [source]
Reason for calling God δικαιος dikaios and οσιος hosios The punishment on the waters is deserved. First aorist active indicative of κρινω krinō to judge. [source]
Set over the waters as other angels over the winds (Revelation 7:1) and over the fire (Revelation 14:18). [source]
Omit. [source]
Following the reading ὁ ἐσόμενος . Read ὁ ὅσιος ThouHoly One. [source]
Lit., Thou didst judge these things. [source]
Reverse Greek Commentary Search for Revelation 16:5
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Used by John both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; of Christ, 1 John 2:1; 1 John 3:7. Compare Acts 3:14; Acts 7:52; Acts 22:14. [source]
Rev., righteous. From δίκη rightThe term is applied both to God and to Christ. See Revelation 16:5; John 17:25; 1 John 2:1; 1 John 3:7; 1 Peter 3:18. The two words, faithful and righteous, imply each other. They unite in a true conception of God's character. God, who is absolute rightness, must be faithful to His own nature, and His righteous dealing with men who partake of that nature and walk in fellowship with Him, is simply fidelity to Himself. “Righteousness is truth passing into action” (Westcott). [source]
See on Luke 1:75. The term is applied to Christ in Acts 2:27, Acts 2:35; Hebrews 7:26. To God only here and Revelation 16:5, where the correct reading is ὁ ὅσιος thouholy one, instead of ὁ ἐσόμενος whichshalt be. [source]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER- -DIVIDER- The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER- The Spirit is designated by [source]
This use of the articular nominative participle of ειμι eimi after απο apo instead of the ablative is not due to ignorance or a mere slip Here again there is a deliberate change from the articular participle to the relative use of ο ho (used in place of ος hos to preserve identity of form in the three instances like Ionic relative and since no aorist participle of ειμι eimi existed). The oracle in Pausanias X. 12 has it: ευς ην ευς εστι ευς εσσεται Zeus ēnο ερχομενος Zeus estiο εσομενος Zeus essetai (Zeus was, Zeus is, Zeus will be).Which is to come “The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
Vocative form κυριε kurie and nominative form ο τεος ho theos (vocative in use). See Revelation 1:8; Revelation 4:8 for this combination with ο παντοκρατωρ ho pantokratōr (the Almighty). For ο ων και ο ην ho ōn kai ho ēn (which art and which wast) see Revelation 1:4, Revelation 1:8; Revelation 4:8; Revelation 16:5. [source]
Change here to the future indicative instead of the aorist subjunctive, as often. Cf. Psalm 86:9.Thou only art holy (μονος οσιος monos hosios). Both predicate adjectives, “Thou art alone holy.” God alone is perfectly holy (Revelation 16:5).Shall come Future active of ηκω hēkō worship Future active of προσκυνεω proskuneō Both from Psalm 86:9.Have been made manifest (επανερωτησαν ephanerōthēsan). Prophetic first aorist passive indicative of πανεροω phaneroō This martyr‘s song has the ring of great poetry. [source]
Both predicate adjectives, “Thou art alone holy.” God alone is perfectly holy (Revelation 16:5). [source]
See Isaiah 11:3. The Messiah is both Judge and Warrior, but he does both in righteousness (Revelation 15:3; Revelation 16:5, Revelation 16:7; Revelation 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected. [source]
“The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
Nominative case because of ιδου idou not ειδον eidon Cf. Revelation 6:2 for ιππος λευκος hippos leukos The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by “Faithful and True” Cf. also Revelation 22:6.In righteousness he doth judge and make war (εν δικαιοσυνηι κρινει και πολεμει en dikaiosunēi krinei kai polemei). See Isaiah 11:3. The Messiah is both Judge and Warrior, but he does both in righteousness (Revelation 15:3; Revelation 16:5, Revelation 16:7; Revelation 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected. [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]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]