KJV: And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
YLT: and the woman was arrayed with purple and scarlet-colour, and gilded with gold, and precious stone, and pearls, having a golden cup in her hand full of abominations and uncleanness of her whoredom,
Darby: And the woman was clothed in purple and scarlet, and had ornaments of gold and precious stones and pearls, having a golden cup in her hand full of abominations and the unclean things of her fornication;
ASV: And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication,
| γυνὴ | woman |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| περιβεβλημένη | clothed in |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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| πορφυροῦν | purple |
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Parse: Adjective, Accusative Neuter Singular Root: πορφύρεος Sense: purple, dyed in purple, made of purple fabric. |
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| κόκκινον | scarlet |
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Parse: Adjective, Accusative Neuter Singular Root: κόκκινος Sense: crimson, scarlet coloured. |
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| κεχρυσωμένη | adorned |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular Root: χρυσόω Sense: to adorn with gold, to gild. |
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| χρυσίῳ | with gold |
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Parse: Noun, Dative Neuter Singular Root: χρυσίον Sense: gold, both that which lies imbedded in the earth and is dug out of it. |
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| λίθῳ | stone |
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Parse: Noun, Dative Masculine Singular Root: λίθος Sense: a stone. |
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| τιμίῳ | precious |
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Parse: Adjective, Dative Masculine Singular Root: τίμιος Sense: as of great price, precious. |
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| μαργαρίταις | pearls |
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Parse: Noun, Dative Masculine Plural Root: μαργαρίτης Sense: a pearl. |
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| ἔχουσα | holding |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| ποτήριον | a cup |
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Parse: Noun, Accusative Neuter Singular Root: ποτήριον Sense: a cup, a drinking vessel. |
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| χρυσοῦν | golden |
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Parse: Adjective, Accusative Neuter Singular Root: χρύσεος Sense: golden. |
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| χειρὶ | hand |
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Parse: Noun, Dative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| γέμον | being full |
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Parse: Verb, Present Participle Active, Accusative Neuter Singular Root: γέμω Sense: to be full, filled, full. |
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| βδελυγμάτων | of abominations |
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Parse: Noun, Genitive Neuter Plural Root: βδέλυγμα Sense: a foul thing, a detestable thing. |
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| ἀκάθαρτα | impurity |
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Parse: Adjective, Accusative Neuter Plural Root: ἀκάθαρτος Sense: not cleansed, unclean. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πορνείας | sexual immorality |
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Parse: Noun, Genitive Feminine Singular Root: πορνεία Sense: illicit sexual intercourse. |
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Greek Commentary for Revelation 17:4
Periphrastic past perfect indicative of περιβαλλω periballō to fling round one. [source]
Accusative retained after this passive verb of clothing, as so often. Πορπυρους Porphurous is old adjective for purple (from πορπυρα porphura), in N.T. only here and John 19:2, John 19:5. See preceding verse for κοκκινος kokkinos Perfect passive participle of χρυσοω chrusoō old verb, to gild, to adorn with gold, here alone in N.T.With gold and precious stone and pearls (χρυσιωι και λιτωι τιμιωι και μαργαριταις chrusiōi kai lithōi timiōi kai margaritais). Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.Full of abominations Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Instrumental case. Χρυσιωι Chrusiōi is cognate with the participle. Λιτωι τιμιωι Lithōi timiōi is collective (Revelation 18:12, Revelation 18:16; Revelation 21:19). There is a ζευγμα zeugma also with μαργαριταις margaritais (Revelation 18:12, Revelation 18:16; Revelation 21:21), for which word see Matthew 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. [source]
Agreeing with ποτηριον potērion “cup” (neuter singular accusative). Some MSS. read γεμων gemōn (nominative masculine like εχων echōn in Revelation 17:3, quite irregular). For βδελυγματων bdelugmatōn (genitive after γεμον gemon) see Matthew 24:15; (Mark 13:14), common in the lxx for idol worship and its defilements (from βδελυσσω bdelussō to render foul), both ceremonial and moral. See Jeremiah 15:7.Even the unclean things of her fornication (και τα ακαταρτα της πορνειας αυτης kai ta akatharta tēs porneias autēs). Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
Either the accusative after γεμον gemon as in Revelation 17:3 (and full of the unclean things of her fornication) or the object of εχουσα echousa like ποτηριον potērion f0). [source]
See on Luke 16:19. [source]
Lit., gilded. [source]
Lit., precious stone. [source]
Compare Jeremiah 51:7. [source]
See on Matthew 24:15. [source]
Reverse Greek Commentary Search for Revelation 17:4
The cognate verb, βδελύσσομαι , means to feel a nausea or loathing for food: hence used of disgust generally. In a moral sense it denotes an object of moral or religious repugnance. See 2 Chronicles 15:8; Jeremiah 13:27; Ezekiel 11:21; Daniel 9:27; Daniel 11:31. It is used as equivalent to idol in 1 Kings 11:17; Deuteronomy 7:26; 2 Kings 23:13. It denotes anything in which estrangement from God manifests itself; as the eating of unclean beasts, Leviticus 11:11; Deuteronomy 14:3; and, generally, all forms of heathenism. This moral sense must be emphasized in the New Testament use of the word. Compare Luke 16:15; Revelation 17:4, Revelation 17:5; Revelation 21:27. It does not denote mere physical or aesthetic disgust. The reference here is probably to the occupation of the temple precincts by the idolatrous Romans under Titus, with their standards and ensigns. Josephus says that, after the burning of the temple the Romans brought their ensigns and set them over against the eastern gate, and there they offered sacrifices to them, and declared Titus, with acclamations, to be emperor. [source]
An allusion to Daniel 9:27; Daniel 11:31; Daniel 12:11. Antiochus Epiphanes erected an altar to Zeus on the altar of Jehovah (1 Maccabees 1:54, 59; 6:7; 2 Maccabees 6:1-5). The desolation in the mind of Jesus is apparently the Roman army (Luke 21:20) in the temple, an application of the words of Daniel to this dread event. The verb βδελυσσομαι bdelussomai is to feel nausea because of stench, to abhor, to detest. Idolatry was a stench to God (Luke 16:15; Revelation 17:4). Josephus tells us that the Romans burned the temple and offered sacrifices to their ensigns placed by the eastern gate when they proclaimed Titus as Emperor. [source]
An adjective. Found only here, John 19:5, and Revelation 18:16. Mark uses the noun πορφύρα , purple, which also occurs in Revelation 17:4; Revelation 18:12. See on Luke 16:19. Matthew has κοκκίνην , scarlet. [source]
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
N.T.oClass. lxx, Proverbs 17:15; 2 Maccabees 1:27. See on βδέλυγμα abomination Matthew href="/desk/?q=mt+24:15&sr=1">Matthew 24:15, and comp. Revelation 17:4, Revelation 17:5; Revelation 21:27. The kindred verb, βδελύσσεσθαι abhor Romans 2:22; Revelation 21:8. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Same word εκλεκτη eklektē as in 2 John 1:1; Revelation 17:4. Apparently children of a deceased sister of the lady of 2 John 1:1 who lived in Ephesus and whom John knew as members of his church there. [source]
See on Revelation 17:4. [source]
Through resurrection He passes to glory and dominion (Philemon 2:9). The comparison with the kings of the earth is suggested by Psalm 2:2. Compare Psalm 89:27; Isaiah 52:15; 1 Timothy 6:16; and see Revelation 6:15; Revelation 17:4; Revelation 19:16. [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]
Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19. [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]
See Revelation 17:4; Revelation 18:16.All thyine wood (παν χυλον τυινον pan xulon thuinon). Now accusative again without γομον gomon dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock‘s tail or the stripes of a tiger or panther. Here only in N.T.Of ivory Old adjective (from ελεπας elephas elephant) agreeing with σκευος skeuos (vessel), here only in N.T. Cf. Ahab‘s ivory palace (1 Kings 22:39).Of marble (μαρμαρου marmarou). Old word (from μαρμαιρω marmairō to glisten), genitive after σκευος skeuos (vessel), here only in N.T. [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]
Those in Revelation 15:1.The seven plagues (τας επτα πληγας tas hepta plēgas). The bowls are not given them till Revelation 15:7.Arrayed Perfect passive participle of ενδυω enduō precious stone pure and bright Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον linon (linen). For λιτον lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.Girt (περιεζωσμενοι periezōsmenoi). Perfect passive participle of περιζωννυω perizōnnuō See Revelation 1:13 for both participles. For στητος stēthos (breast) see Luke 18:13.With golden girdles Accusative case after the perfect passive participle περιεζωσμενοι periezōsmenoi as in Revelation 1:13. [source]
Perfect passive participle of ενδυω enduō precious stone pure and bright Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον linon (linen). For λιτον lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.Girt (περιεζωσμενοι periezōsmenoi). Perfect passive participle of περιζωννυω perizōnnuō See Revelation 1:13 for both participles. For στητος stēthos (breast) see Luke 18:13.With golden girdles Accusative case after the perfect passive participle περιεζωσμενοι periezōsmenoi as in Revelation 1:13. [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
See Revelation 19:14 for the same raiment on those accompanying “The Word of God” and for the seven angels in Revelation 15:6. See by contrast the garments of the harlot (Revelation 17:4; Revelation 18:16). For βυσσινον bussinon see Revelation 18:16.The righteous acts of the saints (τα δικαιωματα των αγιων ta dikaiōmata tōn hagiōn). This is the explanation (γαρ gar) of the bridal dress and explains why there is work for the Bride as well as for Christ (Philemon 2:12.). See Revelation 15:4 for δικαιωμα dikaiōma (also Romans 5:18). [source]
Future middle indicative of περιβαλλω periballō to fling around one, here and in Revelation 4:4 with εν en and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (Revelation 7:9, Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:8, Revelation 19:13). [source]
Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου phoinikes). Nominative again, back to construction with ειδον idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [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]
Fabric colored with purple dye So the uncials here. Το σηρικον To sērikon (the silken fabric) occurs in Plutarch, Strabo, Arrian, Lucian, only here in N.T. Probably from the name of the Indian or Chinese people (οι Σηρες hoi Sēres) from whom the fabric came after Alexander invaded India. Silk was a costly article among the Romans, and for women as a rule.Scarlet See Revelation 17:4; Revelation 18:16.All thyine wood (παν χυλον τυινον pan xulon thuinon). Now accusative again without γομον gomon dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock‘s tail or the stripes of a tiger or panther. Here only in N.T.Of ivory Old adjective (from ελεπας elephas elephant) agreeing with σκευος skeuos (vessel), here only in N.T. Cf. Ahab‘s ivory palace (1 Kings 22:39).Of marble (μαρμαρου marmarou). Old word (from μαρμαιρω marmairō to glisten), genitive after σκευος skeuos (vessel), here only in N.T. [source]
Common use of παν pān with negative like ουδεν ouden and the use of κοινος koinos for defiled or profane as in Mark 7:2; Acts 10:14, not just what is common to all (Titus 1:4).Or he that (και ο kai ho). “And he that.”Maketh an abomination and a lie Like Babylon (Revelation 17:4 which see for βδελυγμα bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.But only they which are written (ει μη οι γεγραμμενοι ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]
Like Babylon (Revelation 17:4 which see for βδελυγμα bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.But only they which are written (ει μη οι γεγραμμενοι ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]
Same form in Revelation 7:1, only nominative masculine plural referring to οχλος ochlos (masculine singular), construction according to sense like the plural λεγοντων legontōn with οχλου ochlou in Revelation 19:1.Arrayed (περιβεβλημενους peribeblēmenous). Perfect passive participle of περιβαλλω periballō but in the accusative plural (not nominative like εστωτες hestōtes), a common variation in this book when preceded by ειδον eidon and ιδου idou as in Revelation 4:4 (τρονοι πρεσβυτερους thronoiπεριβεβλημενοι presbuterous). Charles regards this as a mere slip which would have been changed to στολας λευκας peribeblēmenoi if John had read the MS. over.In white robes Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου phoinikes). Nominative again, back to construction with ειδον idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]