The Meaning of Revelation 18:1 Explained

Revelation 18:1

KJV: And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.

YLT: And after these things I saw another messenger coming down out of the heaven, having great authority, and the earth was lightened from his glory,

Darby: After these things I saw another angel descending out of the heaven, having great authority: and the earth was lightened with his glory.

ASV: After these things I saw another angel coming down out of heaven, having great authority; and the earth was lightened with his glory.

KJV Reverse Interlinear

And  after  these things  I saw  another  angel  come down  from  heaven,  having  great  power;  and  the earth  was lightened  with  his  glory. 

What does Revelation 18:1 Mean?

Study Notes

angel
.
angels
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Psalms 103:20 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; Judges 6:12-16 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Acts 12:7-10 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Judges 13:6 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Luke 1:26 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Revelation 3:7 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; 1 Corinthians 6:3 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Verse Meaning

John next saw another scene on earth (Gr. Meta tauta eidon, "After these things I saw," cf. Revelation 4:1). Another angel of the same kind as in Revelation 17:1 (i.e, one who descends from heaven to fulfill a special mission; cf. Revelation 10:1; Revelation 20:1) announced the next scene that John saw in his vision. This angel possessed great authority and glory, probably indicative of the importance of the judgment he announced. His description has led some interpreters to conclude that he is Jesus Christ. [1] However his clear identification as an angel and the function he performs seem to mark him as an angel (cf. Revelation 14:8). [2] Evidently his task required great authority. [3] His great glory, with which he illuminated the earth, probably suggests that he had just come from God"s presence (cf. Exodus 34:29-35; Ezekiel 43:2).

Context Summary

Revelation 18:1-13 - "her Sins Have Reached Unto Heaven"
We have seen that the scarlet woman represents the false religion of human wit and fashion. It is found in every age. There is not a city, town, or village where it does not seek to allure men from Christ. The mischief is that so many really godly people are misled by it. In this they resemble Obadiah, who hid the prophets in a cave and fed them but was hand and glove with Ahab. To all such, who are endeavoring to keep in touch with the true Bride and with the apostate Church, the summons of Revelation 18:4 has a very profound significance.
It was the unanimous verdict of the reformers that the great city here described, Revelation 18:10, was intended to represent Rome, as the seat of the great apostasy. If that be the case, the merchandise described here does not refer to literal commerce, but to the carnal delights which are often permitted and fostered by false religious systems to win the adhesion of the worldly and unclean. [source]

Chapter Summary: Revelation 18

1  Babylon is fallen
4  People commanded to depart out of her
9  The kings of the earth, with the merchants and mariners, lament over her
20  The saints rejoice for the judgments of God upon her

Greek Commentary for Revelation 18:1

Coming down out of heaven [καταβαινοντα εκ του ουρανου]
Present active predicate participle. Not the angel of Revelation 17:1, Revelation 17:7, Revelation 17:15 (John‘s guide), but one announcing the doom of Babylon (Rome). As in Revelation 10:1; Revelation 20:1. [source]
Was lightened [επωτιστη]
First aorist passive of πωτιζω — phōtizō old causative verb (from πως — phōs light), common in N.T. as in Revelation 18:1; Revelation 21:23; Revelation 22:5.With his glory (εκ της δοχης αυτου — ek tēs doxēs autou). “By reason of (εκ — ek as in Revelation 8:13; Revelation 16:10) his glory.” “So recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth” (Swete). [source]
With his glory [εκ της δοχης αυτου]
“By reason of (εκ — ek as in Revelation 8:13; Revelation 16:10) his glory.” “So recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth” (Swete). [source]
Was lightened []
Compare Ezekiel 43:2. [source]

Reverse Greek Commentary Search for Revelation 18:1

Luke 10:13 Sackcloth [σάκκῳ]
From the Hebrew sakwhat is knotted together; net-shaped; coarsely woven. It was made of goats' or camels' hair (Revelation 6:12), and was a material similar to that upon which Paul wrought in tent-making. The same word in Hebrew is used to describe a grain-sack, and this coarse material of which it is made (Genesis 42:25; Joshua 9:4). So the Greek σαγή means a pack or baggage. The same root, according to some etymologists, appears in σαγήνη , a drag-net (see Matthew 13:47), and σάγος , Latin sagum, a coarse, soldier's cloak. It was employed for the rough garments for mourners (Esther 4:1; 1 Kings 21:27), in which latter passage the sackcloth is put next the flesh in token of extreme sorrow. Compare 2 Kings 6:30; Job 16:15.Ashes ( σποδῷ )As a sign of mourning. Defiling one's self with dead things, as ashes or dirt, as a sign of sorrow, was common among the Orientals and Greeks. Thus Homer describes Achilles on hearing of the death of Patroclus:“Grasping in both handsThe ashes of the hearth, he showered them o'er His head, and soiled with them his noble face.”Iliad, xviii., 28.And Priam, mourning for Hector:“In the midst the aged manSat with a cloak wrapped round him, and much dust Strewn on his head and neck, which, when he rolled Upon the earth, he gathered with his hands.”Iliad, xxiv., 162-5.See 1 Samuel 4:12; 2 Samuel 1:2; 2 Samuel 13:19; Job 2:12; Revelation 18:19. In Judith 4:14,15, in the mourning over the ravages of the Assyrians, the priests minister at the altar, girded with sackcloth, and with ashes on their mitres. Sir Gardner Wilkinson, describing a funeral at Thebes, says: “Men, women, and children, with the body exposed above the waist, throw dust on their heads, or cover their faces with mud” (“Modern Egypt and Thebes”). Stifling with ashes was a Persian mode of punishment. Compare Apocrypha, 2 Maccabees 13:5-7. Herodotus relates that Nitocris, an Egyptian queen, after having drowned the murderers of her brother, threw herself into an apartment full of ashes, in order to escape the vengeance of their friends. [source]
Luke 16:19 woven air []
” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 16:19 Purple [πορπυραν]
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ — murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον — busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Luke 16:19 Byssus []
or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος — bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως — euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι — euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως — Lamprōs is an old adverb from λαμπρος — lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
John 19:2 Purple [πορφυροῦν]
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]
John 19:1 Took and scourged [ελαβεν και εμαστιγωσεν]
First aorist active indicative of λαμβανω — lambanō and μαστιγοω — mastigoō (from μαστιχ — mastix whip). For this redundant use of λαμβανω — lambanō see also John 19:6. It is the causative use of μαστιγοω — mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω — plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω — periballō). In a purple garment Old adjective πορπυρεος — porphureos from πορπυρα — porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον — himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
Acts 27:11 Master [κυβερνήτῃ]
Only here and Revelation 18:17. Lit., the steersman. [source]
Acts 21:3 Was to unlade [ην αποπορτιζομενον]
Periphrastic imperfect middle of αποπορτιζω — apophortizō late verb from απο — apo and πορτος — phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον — gomon). Cargo, old word, from γεμω — gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Acts 21:3 Burden [γομον]
Cargo, old word, from γεμω — gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Acts 26:5 After the straitest sect [την ακριβεστατην αιρεσιν]
This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). [source]
Acts 21:3 On the left hand [ευωνυμον]
Compound feminine adjective like masculine. They sailed south of Cyprus. We sailed (επλεομεν — epleomen). Imperfect active of common verb πλεω — pleō kept on sailing till we came to Syria. Landed at Tyre Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). There (εκεισε — ekeise). Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει — ekei (there). Was to unlade Periphrastic imperfect middle of αποπορτιζω — apophortizō late verb from απο — apo and πορτος — phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον — gomon). Cargo, old word, from γεμω — gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Acts 21:3 Landed at Tyre [κατηλτομεν εις Τυρον]
Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). There (εκεισε — ekeise). Thither, literally. Only one other instance in N.T., Acts 22:5 which may be pertinent = εκει — ekei (there). Was to unlade Periphrastic imperfect middle of αποπορτιζω — apophortizō late verb from απο — apo and πορτος — phortos load, but here only in the N.T. Literally, “For thither the boat was unloading her cargo,” a sort of “customary” or “progressive” imperfect (Robertson, Grammar, p. 884). Burden (γομον — gomon). Cargo, old word, from γεμω — gemō to be full. Only here and Revelation 18:11. in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload. [source]
Acts 27:11 To the master [τωι κυβερνητηι]
Old word from κυβερναω — kubernaō to steer, and so steersman, pilot, sailing-master. Common in this sense in the papyri. In N.T. only here and Revelation 18:17. And to the owner of the ship (και τωι ναυκληρωι — kai tōi nauklērōi). Old word compounded of ναυς — naus and κληρος — klēros and used for owner of the ship who acted as his own skipper or captain. The papyri examples (Moulton and Milligan‘s Vocabulary) all have the meaning “captain” rather than “owner.” [source]
Acts 27:30 The sailors [των ναυτων]
Old word from ναυς — naus (ship), in N.T. only here, Acts 27:30; Revelation 18:17. [source]
Acts 26:5 If they be willing to testify [εαν τελωσιν μαρτυρειν]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν — tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος — hagiōtatos Judges 1:20, τιμιωτατος — timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος — ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν — Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω — thrēskeuō and this from τρησκος — thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος — ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
Romans 6:6 The body of sin [τὸ σῶμα τῆς ἁμαρτίας]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
-DIVIDER-
In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
-DIVIDER-
2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
-DIVIDER-
3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER-
-DIVIDER-
4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
-DIVIDER-
5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
-DIVIDER-
It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
-DIVIDER-
In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
-DIVIDER-
The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]

Romans 12:1 Bodies []
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
1 Corinthians 9:6 Forbear working []
For their own support. Ἑργάζεσθαι towork, is the regular word for manual labor. See Matthew 21:28; Acts 18:3. See on 3 John 1:5; and see on trade, Revelation 18:17. [source]
1 Corinthians 15:47 Earthy [χοΐ́κός]
Only in this chapter. The kindred noun χοῦς dustappears Mark 6:11; Revelation 18:19. From χέω topour; hence of earth thrown down or heaped up: loose earth. Compare Genesis 2:7, Sept., where the word is used. [source]
1 Corinthians 12:28 Governments [κυβερνήσεις]
Only here in the New Testament. From κυβερνάω tosteer. The kindred κυβερνήτης shipmasteror steersman, occurs Acts 27:11; Revelation 18:17. Referring probably to administrators of church government, as presbyters. The marginal wise counsels (Rev.) is based on Septuagint usage, as Proverbs 1:5; Proverbs 20:21. Compare Proverbs 11:14; Proverbs 24:6. Ignatius, in his letter to Polycarp says: “The occasion demands thee, as pilots ( κυβερνῆται ) the winds.” The reading is disputed, but the sense seems to be that the crisis demands Polycarp as a pilot. Lightfoot says that this is the earliest example of a simile which was afterward used largely by christian writers - the comparison of the Church to a ship. Hippolytus represents the mast as the cross; the two rudders the two covenants; the undergirding ropes the love of Christ. The ship is one of the ornaments which Clement of Alexandria allows a Christian to wear (“Apostolic Fathers,” Part II., Ignatius to Polycarp, 2). [source]
Colossians 2:1 And for as many as [καὶ ὅσοι]
Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul. [source]
Hebrews 13:4 Marriage is honorable in all [τίμιος ὁ γάμος ἐν πᾶσιν]
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]
1 Peter 5:13 Babylon []
Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the “Speaker's Commentary.” In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire: “In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Revelation 14:8; Revelation 18:2, Revelation 18:10); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary centre, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact, however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (1 Peter 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of the Apocalypse (and even there it is distinguished as 'Babylon, the great ')it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense.” [source]
1 Peter 3:7 Vessel [σκεύει]
Compare 1 Thessalonians 4:4. The primary idea of vessel, which is formed from the Latin vasellum, the diminutive of vas, a vase, is that of the receptacle which covers and contains; the case or protecting cover. Hence it is allied, etymologically, with vest, vestment, and wear. It is used in the New Testament (1) in the sense of a cup or dish (Luke 8:16; John 19:29; 2 Timothy 2:20; Revelation 2:27; Revelation 18:12). (2) Of the man, as containing the divine energy, or as a subject of divine mercy or wrath, and hence becoming a divine instrument. Thus Paul is a chosen vessel to bear God's name (Acts 9:15). Vessels of wrath (Romans 9:22); of mercy (Romans 9:23). So of the woman, as God's instrument, along with man, for his service in the family and in society. (3) Collectively, in the plural, of all the implements of any particular economy, as a house, or a ship. Matthew 12:29, goods; Acts 27:17, the tackling orgear of a ship. [source]
1 Peter 4:12 Concerning the fiery trial among you [τει εν υμιν πυρωσει]
Instrumental case, “by the among you burning,” metaphorical sense of old word (since Aristotle), from πυροω — puroō to burn See 1 Peter 1:7 for the metaphor. See Revelation 18:9, Revelation 18:18 only other N.T. examples. It occurs in Proverbs 27:21 for the smelting of gold and silver and so in Psalm 56:10 (lxx 65:10): “Thou didst smelt us as silver is smelted” Present middle participle of γινομαι — ginomai (already coming) with dative case υμιν — humin prove you (προς πειρασμον — pros peirasmon). “For testing.”As though a strange thing happened unto you Genitive absolute with ως — hōs giving the alleged reason, and υμιν — humin dative case with συμβαινοντος — sumbainontos (present active participle of συμβαινω — sumbainō to go together, to happen (Mark 10:32), agreeing with χενου — xenou (strange, Hebrews 13:9). [source]
1 John 2:16 Of the flesh []
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
Revelation 18:13 Merchandise of horses []
Merchandise is not in the text. It resumes the construction of γόμον merchandisewith the genitive in Revelation 18:12. [source]
Revelation 18:11 Merchandise [γόμον]
Only here, Revelation 18:12, and Acts 21:3. From γέμω tobe full. Hence, literally, lading or cargo. So Rev., in margin. The main features of the following description are taken from that of the destruction of Tyre, Ezekiel 26,27. -DIVIDER-
-DIVIDER-
[source]

Revelation 13:4 Who is like unto the beast? []
A parody on a similar ascription to God. See Isaiah 40:18, Isaiah 40:25; Isaiah 46:5; Psalm 113:5; Micah 7:18; Jeremiah 49:19. Compare Revelation 18:18. [source]
Revelation 11:8 Of the great city [της πολεως της μεγαλης]
Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη — hopou- ητις — estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21). [source]
Revelation 12:12 Woe for the earth and for the sea [ουαι την γην και την ταλασσαν]
The accusative after ουαι — ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.). [source]
Revelation 14:8 Babylon the great [αβυλων]
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. [source]
Revelation 17:3 Upon a scarlet-coloured beast [επι τηριον κοκκινον]
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]
Revelation 17:4 With gold and precious stone and pearls [χρυσιωι και λιτωι τιμιωι και μαργαριταις]
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]
Revelation 17:12 As kings [ως βασιλεις]
Compared to kings (see ως — hōs in Revelation 1:10; Revelation 4:6; Revelation 9:7; Revelation 13:3; Revelation 14:3; Revelation 16:21) without identification with the emperors, though succeeding them with “quasi-imperial powers” with the beast.For one hour (μιαν ωραν — mian hōran). Accusative of extent of time, and that a brief time (Revelation 18:10, Revelation 18:16, Revelation 18:19) in comparison with the beast (Revelation 13:2). [source]
Revelation 11:8 In [επι]
“Upon,” as in Revelation 11:6, with genitive Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη — hopou- ητις — estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21).Which Which very city, not “whichever.”Spiritually (πνευματικος — pneumatikōs). This late adverb from πνευματικος — pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη — pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
Revelation 12:12 Rejoice [ευπραινεστε]
Present middle imperative of ευπραινω — euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι — hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω — skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν — ouai tēn gēn kai tēn thalassan). The accusative after ουαι — ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω — katabainō “did go down.”But a short time (ολιγον καιρον — oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως — eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον — thumon boiling rage). [source]
Revelation 12:12 They that dwell therein [οι εν αυτοις σκηνουντες]
Present active articular participle of σκηνοω — skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν — ouai tēn gēn kai tēn thalassan). The accusative after ουαι — ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω — katabainō “did go down.”But a short time (ολιγον καιρον — oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως — eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον — thumon boiling rage). [source]
Revelation 14:8 Fallen, fallen [επεσεν επεσεν]
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]
Revelation 17:12 For one hour [μιαν ωραν]
Accusative of extent of time, and that a brief time (Revelation 18:10, Revelation 18:16, Revelation 18:19) in comparison with the beast (Revelation 13:2). [source]
Revelation 18:1 Was lightened [επωτιστη]
First aorist passive of πωτιζω — phōtizō old causative verb (from πως — phōs light), common in N.T. as in Revelation 18:1; Revelation 21:23; Revelation 22:5.With his glory (εκ της δοχης αυτου — ek tēs doxēs autou). “By reason of (εκ — ek as in Revelation 8:13; Revelation 16:10) his glory.” “So recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth” (Swete). [source]
Revelation 18:3 The merchants of the earth [οι εμποροι της γης]
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). [source]
Revelation 18:8 In one day [εν μιαι ημεραι]
Symbolical term for suddenness like μιαι ωραι — miāi hōrāi in one hour (Revelation 18:10, Revelation 18:16, Revelation 18:19). John has in mind still Isaiah 47:7-9.Shall come (ηχουσιν — hēxousin). Future active of ηκω — hēkō Her plagues are named (death, mourning, famine).She shall be utterly burned Future passive of κατακαιω — katakaiō (perfective use of κατα — kata).With fire (εν πυρι — en puri). “In fire,” as in Revelation 17:16.Which judged her Articular first aorist active participle of κρινω — krinō referring to κυριος ο τεος — kurios ho theos (the Lord God). The doom of Babylon is certain because of the power of God. [source]
Revelation 15:6 The seven angels [οι επτα αγγελοι]
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]
Revelation 15:6 Arrayed [ενδεδυμενοι]
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]
Revelation 17:3 In the Spirit [εν πνευματι]
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]
Revelation 17:3 Sitting [κατημενην]
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]
Revelation 18:9 When they look upon [οταν βλεπωσιν]
Indefinite temporal clause with οταν — hotan and the present active subjunctive of βλεπω — blepō smoke of her burning Πυρωσις — Purōsis is an old word (from πυροω — puroō to burn), in N.T. only 1 Peter 4:12; Revelation 18:9, Revelation 18:18. See Revelation 18:8 for other plagues on Rome, but fire seems to be the worst (Revelation 17:16; Revelation 18:8, Revelation 18:9, Revelation 18:17; Revelation 19:3). [source]
Revelation 18:10 Woe, woe, the great city [ουαι ουαι η πολις η μεγαλη]
Only example in the Apocalypse of the nominative with μιαι ωραι — ouai except Revelation 18:16, Revelation 18:19, though in Luke 6:25 and common in lxx (Isa 5:7, 11, etc.). For the dative see Revelation 8:13, once so “strong” Repeated in Revelation 18:16, Revelation 18:19, and like ποιαν ωραν — miāi hēmerāi (in one day) in Revelation 18:8. Some MSS. have here ο κρινας — mian hōran like η κρισις σου — poian hōran (accusative of extent of time) in Revelation 3:3. See Revelation 18:8 (ho krinas) for hē krisis sou (thy judgment). This is the dirge of the kings. [source]
Revelation 18:10 In one hour [μιαν ωραν]
Repeated in Revelation 18:16, Revelation 18:19, and like ποιαν ωραν — miāi hēmerāi (in one day) in Revelation 18:8. Some MSS. have here ο κρινας — mian hōran like η κρισις σου — poian hōran (accusative of extent of time) in Revelation 3:3. See Revelation 18:8 This is the dirge of the kings. [source]
Revelation 18:11 The merchants [οι εμποροι]
As in Revelation 18:3, Revelation 18:15, Revelation 18:23. The dirge of the merchants follows the wail of the kings. [source]
Revelation 18:11 For no man buyeth their merchandise any more [οτι τον γομον αυτων ουδεις αγοραζει ουκετι]
Reason enough for their sorrow over Rome‘s fall. Γομος — Gomos is old word (from γεμω — gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον — gomon), imports into the port of Rome. Only a few need any comment. [source]
Revelation 17:4 In purple and scarlet [πορπυρουν και κοκκινον]
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]
Revelation 17:16 Shall make her desolate and naked [ηρημωμενην ποιησουσιν αυτην και γυμνην]
Future active of ποιεω — poieō and perfect passive predicate accusative participle of ερημοω — erēmoō old verb (from ερημος — erēmos desolate), again in Revelation 18:16, Revelation 18:19. Γυμνην — Gumnēn (naked) is predicate adjective.Shall eat her flesh (τας σαρκας αυτης παγονται — tas sarkas autēs phagontai). Future middle of the defective verb εστιω — esthiō to eat. Note plural σαρκας — sarkas portions of flesh (James 5:3) as in Psalm 27:2; Micah 3:3.Shall burn her utterly with fire Future active of κατακαιω — katakaiō to burn down (perfective use of καιω — kaiō). John wrote before the days of Alaric, Genseric, Ricimer, Totila, with their hordes which devastated Rome and the west in the fifth and sixth centuries. “No reader of the Decline and Fall can be at a loss for materials which will at once illustrate and justify the general trend of St. John‘s prophecy” (Swete). [source]
Revelation 18:3 Have fallen [πεπτωκαν]
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]
Revelation 18:9 And wail over her [και κοπσονται επ αυτην]
Future direct middle of κοπτω — koptō old verb, to beat, to cut, middle to beat oneself (Revelation 1:7). For combination with κλαιω — klaiō as here see Luke 8:52. See Revelation 17:2; Revelation 18:3, Revelation 18:7 for οι πορνευσαντες και στρηνιασαντες — hoi porneusantes kai strēniasantes).When they look upon (οταν βλεπωσιν — hotan blepōsin). Indefinite temporal clause with οταν — hotan and the present active subjunctive of βλεπω — blepō smoke of her burning (τον καπνον της πυρωσεως αυτης — ton kapnon tēs purōseōs autēs). Πυρωσις — Purōsis is an old word (from πυροω — puroō to burn), in N.T. only 1 Peter 4:12; Revelation 18:9, Revelation 18:18. See Revelation 18:8 for other plagues on Rome, but fire seems to be the worst (Revelation 17:16; Revelation 18:8, Revelation 18:9, Revelation 18:17; Revelation 19:3). [source]
Revelation 18:12 Of fine linen [βυσσινου]
Genitive case after γομον — gomon as are all the items to κοκκινου — kokkinou Old adjective from βυσσος — bussos (linen, Luke 16:19), here a garment of linen, in N.T. only Revelation 18:12, Revelation 18:16; Revelation 19:8, Revelation 19:14. [source]
Revelation 18:12 Scarlet [κοκκινου]
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]
Revelation 18:13 Of horses [ιππων]
Here then is a return to the construction of the genitive after γομον — gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles). [source]
Revelation 18:15 Of these things [τουτων]
Listed above in Revelation 18:12-14. [source]
Revelation 18:15 Who were made rich by her [οι πλουτησαντες απ αυτης]
“Those who grew rich (ingressive aorist active participle of πλουτεω — plouteō for which see Revelation 18:3, Revelation 18:13) from her.”Shall stand afar off (απο μακροτεν στησονται — apo makrothen stēsontai). Future middle of ιστημι — histēmi Repeating the picture in Revelation 18:10. Again in Revelation 18:17. See Revelation 18:11 for the two participles κλαιοντες και πεντουντες — klaiontes kai penthountes f0). [source]
Revelation 18:11 Weep and mourn [κλαιουσιν και πεντουσιν]
Present active indicatives of κλαιω — klaiō and πεντεω — pentheō as in Revelation 18:9 (for κλαιω — klaiō), Revelation 18:15, and Revelation 18:19.For no man buyeth their merchandise any more (οτι τον γομον αυτων ουδεις αγοραζει ουκετι — hoti ton gomon autōn oudeis agorazei ouketi). Reason enough for their sorrow over Rome‘s fall. Γομος — Gomos is old word (from γεμω — gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον — gomon), imports into the port of Rome. Only a few need any comment. [source]
Revelation 18:12 Purple [πορπυρας]
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]
Revelation 18:13 Spice [αμωμον]
A fragrant plant of India, αμομυμ — amomum for perfume.Incense (τυμιαματα — thumiamata). See Revelation 5:8; Revelation 8:3.Ointment See Matthew 26:7.Frankincense (λιβανον — libanon). See Revelation 8:3.Fine flour Old word for finest wheaten flour, here only in N.T.Of horses (ιππων — hippōn). Here then is a return to the construction of the genitive after γομον — gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων — somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα — sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη — sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα — sōma for slave in the Egyptian Delta. Return to the accusative πσυχας — psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα — sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και — kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος — sōmatemporos (body merchant). [source]
Revelation 18:13 Ointment [μυρον]
See Matthew 26:7.Frankincense (λιβανον — libanon). See Revelation 8:3.Fine flour Old word for finest wheaten flour, here only in N.T.Of horses (ιππων — hippōn). Here then is a return to the construction of the genitive after γομον — gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων — somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα — sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη — sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα — sōma for slave in the Egyptian Delta. Return to the accusative πσυχας — psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα — sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και — kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος — sōmatemporos (body merchant). [source]
Revelation 18:15 Shall stand afar off [απο μακροτεν στησονται]
Future middle of ιστημι — histēmi Repeating the picture in Revelation 18:10. Again in Revelation 18:17. See Revelation 18:11 for the two participles κλαιοντες και πεντουντες — klaiontes kai penthountes f0). [source]
Revelation 18:16 For in one hour so great riches is made desolate [οτι μιαι ωραι ηρημωτη ο τοσουτος πλουτος]
The reason (οτι — hoti) for the “woe.” First aorist passive indicative of ερημοω — erēmoō for which verb see Revelation 17:16; Revelation 18:19. This is the dirge of the merchants. [source]
Revelation 18:17 That saileth any whither [ο επι τοπον πλεων]
“The one sailing to a place.” See Acts 27:2, τους κατα την Ασιαν πλεοντας — tous kata tēn Asian pleontas (those sailing down along Asia). Nestle suggests ποντον — ponton (sea) here for τοπον — topon (place), but it makes sense as it is.Mariners (ναυται — nautai). Old word (from ναυς — naus ship), in N.T. only here and Acts 27:27, Acts 27:30.Gain their living by the sea “Work the sea.” This idiom is as old as Hesiod for sailors, fishermen, etc. See Revelation 18:10, Revelation 18:15. [source]
Revelation 18:17 Gain their living by the sea [την ταλασσαν εργαζονται]
“Work the sea.” This idiom is as old as Hesiod for sailors, fishermen, etc. See Revelation 18:10, Revelation 18:15. [source]
Revelation 18:18 As they looked [βλεποντες]
Present active participle of βλεπω — blepō See οταν βλεπωσιν — hotan blepōsin in Revelation 18:10. [source]
Revelation 18:19 They cast dust [εβαλον χουν]
Second aorist active of βαλλω — ballō Χους — Chous is old word (from χεω — cheō to pour) for heap of earth, dust, in N.T. only here and Mark 6:11. Cf. Ezekiel 27:30; Luke 10:13. This is the dirge of the sea-folk (cf. Revelation 18:10, and Revelation 18:16). [source]
Revelation 19:3 They say [ειρηκαν]
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]
Revelation 18:13 Fine flour [σεμιδαλιν]
Old word for finest wheaten flour, here only in N.T.Of horses (ιππων — hippōn). Here then is a return to the construction of the genitive after γομον — gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων — somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα — sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη — sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα — sōma for slave in the Egyptian Delta. Return to the accusative πσυχας — psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα — sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και — kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος — sōmatemporos (body merchant). [source]
Revelation 19:3 Goeth up [αναβαινει]
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]
Revelation 19:8 In fine linen, bright and pure [βυσσινον λαμπρον καταρον]
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]
Revelation 19:10 See thou do it not [ορα μη]
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]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
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]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
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]
Revelation 19:11 The heaven opened [τον ουρανον ηνεωιγμενον]
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]
Revelation 2:11 Of the second death [εκ του τανατου του δευτερου]
Εκ — Ek here used for the agent or instrument as often (Revelation 3:18; Revelation 9:2; Revelation 18:1). See Revelation 20:6, Revelation 20:14; Revelation 21:8 where “the second death” is explained as “the lake of fire.” The idea is present in Daniel 12:3; John 5:29 and is current in Jewish circles as in the Jerusalem Targum on Deuteronomy 33:6 and in Philo. It is not annihilation. The Christians put to death in the persecution will at least escape this second death (eternal punishment). [source]
Revelation 20:1 Coming down out of heaven [καταβαινοντα εκ του ουρανου]
As in Revelation 10:1; Revelation 18:1. [source]
Revelation 21:1 The first heaven and the first earth [ο πρωτος ουρανος και η πρωτη γη]
“Fled away” The sea had given up its dead (Revelation 20:13). There were great risks on the sea (Revelation 18:17.). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in Revelation 21:1-8 in sharp contrast to the lake of fire in Revelation 20:11-15. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all. [source]
Revelation 21:1 are passed away [απηλταν]
“Fled away” The sea had given up its dead (Revelation 20:13). There were great risks on the sea (Revelation 18:17.). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in Revelation 21:1-8 in sharp contrast to the lake of fire in Revelation 20:11-15. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all. [source]
Revelation 19:17 Standing in the sun [εστωτα εν τωι ηλιωι]
Second perfect active participle of ιστημι — histēmi (intransitive). “Where all the birds of prey would behold him” (Beckwith). For ορνεοις — orneois (birds) see Revelation 18:2 and for εν μεσουρανηματι — en mesouranēmati (in mid heaven) see Revelation 18:13; Revelation 14:6.Come and be gathered together (Δευτε συναχτητε — Deute sunachthēte). Δευτε — Deute is the adverb δευρω — deurō (hither), used when two or more are addressed, possibly from δευρο ιτε — deuro ite (come here). Asyndeton also without και — kai (and). First aorist passive imperative of συναγω — sunagō The metaphor is drawn from Ezekiel 39:17.Unto the great supper of God The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
Revelation 21:1 And the sea is no more [και η ταλασσα ουκ εστιν ετι]
The sea had given up its dead (Revelation 20:13). There were great risks on the sea (Revelation 18:17.). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in Revelation 21:1-8 in sharp contrast to the lake of fire in Revelation 20:11-15. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all. [source]
Revelation 21:23 Did lighten it [επωτισεν αυτην]
First aorist active indicative of πωτιζω — phōtizō to illumine, old verb from πως — phōs (Luke 11:36). If the sun and moon did shine, they would give no added light in the presence of the Shekinah Glory of God. See Revelation 21:11 for “the glory of God.” Cf. Revelation 18:1; Revelation 21:3. “Their splendour is simply put to shame by the glory of God Himself” (Charles).And the lamp thereof is the Lamb (και ο λυχνος αυτης το αρνιον — kai ho luchnos autēs to arnion). Charles takes ο λυχνος — ho luchnos as predicate, “and the Lamb is the lamp thereof.” Bousset thinks that John means to compare Christ to the moon the lesser light (Genesis 1:16), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many λυχνιαι — luchniai of the churches on earth (Revelation 1:12, Revelation 1:20). “No words could more clearly demonstrate the purely spiritual character of St. John‘s conception of the New Jerusalem” (Swete). [source]
Revelation 21:26 They shall bring [οισουσιν]
Future active indicative of περω — pherō Rome gathered the merchandise of the world (Revelation 18:11.). The City of God will have the best of all the nations (Isaiah 60:5, Isaiah 60:11), an expansion of Revelation 21:24. [source]
Revelation 3:5 Shall be arrayed [περιβαλειται]
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]
Revelation 4:1 After these things [μετα ταυτα]
Change in the panorama, not chronology (Revelation 7:1, Revelation 7:9; Revelation 15:5; Revelation 18:1; Revelation 19:1). This vision is of heaven, not of earth as was true of chapters Rev 1; 2. The first vision of Christ and the messages to the seven churches began in Revelation 1:12. This new vision of the throne in heaven (Revelation 4:1-11) succeeds that to which it here alludes. [source]
Revelation 6:6 A measure [χοινιχ]
Old word for less than a quart with us, here only in N.T.Of wheat (σιτου — sitou). Old word for wheat, a number of times in N.T., in Rev only here and Revelation 18:13. This was enough wheat to keep a man of moderate appetite alive for a day.For a penny Genitive of price, the wages of a day laborer (Matthew 20:2), about eighteen cents in our money today.Of barley (κριτων — krithōn). Old word κριτη — krithē usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. 2 Kings 7:18). The proclamation forbids famine prices for food (solid and liquid).Hurt thou not Prohibition with μη — mē and the ingressive first aorist active subjunctive of αδικεω — adikeō See Revelation 7:3; Revelation 9:4 for αδικεω — adikeō for injury to vegetable life. “The prohibition is addressed to the nameless rider who represents Dearth” (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor. [source]
Revelation 6:6 Of wheat [σιτου]
Old word for wheat, a number of times in N.T., in Rev only here and Revelation 18:13. This was enough wheat to keep a man of moderate appetite alive for a day. [source]
Revelation 7:9 In white robes [ποινικες]
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]
Revelation 8:3 Over the altar [επι του τυσιαστηριου]
See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον — epi to thusiastērion golden censer Old word for frankincense (from λιβανος — libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν — chrusoun (golden) with it. Cf. 1 Kings 7:50. [source]
Revelation 8:4 The smoke [ο καπνος]
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]
Revelation 7:9 Standing [εστωτες]
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]
Revelation 8:3 Stood [εστατη]
Ingressive first aorist passive of ιστημι — histēmi (intransitive), “took his place.”Over the altar (επι του τυσιαστηριου — epi tou thusiastēriou). See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον — epi to thusiastērion golden censer (λιβανωτον χρυσουν — libanōton chrusoun). Old word for frankincense (from λιβανος — libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν — chrusoun (golden) with it. Cf. 1 Kings 7:50.Much incense See Revelation 5:8 for τυμιαμα — thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.That he should add (ινα δωσει — hina dōsei). Sub-final clause (subject of εδοτη — edothē was given, singular because τυμιαματα — thumiamata neuter plural) with ινα — hina and the future active indicative of διδωμι — didōmi to give, instead of δωι — dōi the second aorist subjunctive.Unto the prayers Dative case. In Revelation 5:8 the τυμιαματα — thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το — epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το — to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
Revelation 8:3 Much incense [τυμιαματα πολλα]
See Revelation 5:8 for τυμιαμα — thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.That he should add (ινα δωσει — hina dōsei). Sub-final clause (subject of εδοτη — edothē was given, singular because τυμιαματα — thumiamata neuter plural) with ινα — hina and the future active indicative of διδωμι — didōmi to give, instead of δωι — dōi the second aorist subjunctive.Unto the prayers Dative case. In Revelation 5:8 the τυμιαματα — thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το — epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το — to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
Revelation 8:13 Flying in mid-heaven [πετομενου εν μεσουρανηματι]
Like the angel in Revelation 14:6 and the birds in Revelation 19:17. Μεσουρανημα — Mesouranēma (from μεσουρανεω — mesouraneō to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.Woe, woe, woe (ουαι ουαι ουαι — ouaiουαι — ouaiτους κατοικουντας — ouai). Triple because three trumpets yet to come. In Revelation 18:10, Revelation 18:16, Revelation 18:19 the double κατοικεω — ouai is merely for emphasis.For them that dwell on the earth Accusative of the articular present active participle of εκ — katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν — ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]
Revelation 8:13 Woe, woe, woe [ουαι ουαι ουαι]
Triple because three trumpets yet to come. In Revelation 18:10, Revelation 18:16, Revelation 18:19 the double κατοικεω — ouai is merely for emphasis. [source]
Revelation 8:13 For them that dwell on the earth [εκ των λοιπων πωνων]
Accusative of the articular present active participle of εκ — katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν — ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]
Revelation 9:5 Torment [βασανισμος]
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]
Revelation 9:5 But that they should be tormented [αλλ ινα βασανιστησονται]
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]

What do the individual words in Revelation 18:1 mean?

After these things I saw another angel descending out of - heaven having authority great and the earth was illuminated from the glory of him
Μετὰ ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ ἔχοντα ἐξουσίαν μεγάλην καὶ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ

Μετὰ  After 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ἄλλον  another 
Parse: Adjective, Accusative Masculine Singular
Root: ἄλλος  
Sense: another, other.
ἄγγελον  angel 
Parse: Noun, Accusative Masculine Singular
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
καταβαίνοντα  descending 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: καταβαίνω  
Sense: to go down, come down, descend.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανοῦ  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἐξουσίαν  authority 
Parse: Noun, Accusative Feminine Singular
Root: ἐξουσία  
Sense: power of choice, liberty of doing as one pleases.
μεγάλην  great 
Parse: Adjective, Accusative Feminine Singular
Root: μέγας  
Sense: great.
γῆ  earth 
Parse: Noun, Nominative Feminine Singular
Root: γῆ  
Sense: arable land.
ἐφωτίσθη  was  illuminated 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: φωτίζω  
Sense: to give light, to shine.
δόξης  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.