KJV: And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
YLT: and cinnamon, and odours, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and of horses, and of chariots, and of bodies and souls of men.
Darby: and cinnamon, and amomum, and incense, and unguent, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep, and of horses, and of chariots, and of bodies, and souls of men.
ASV: and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep; and merchandise of horses and chariots and slaves; and souls of men.
| κιννάμωμον | cinnamon |
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Parse: Noun, Accusative Neuter Singular Root: κινάμωμον Sense: cinnamon was a well known aromatic substance, the rind of “Laurus cinnamonum” called “Korunda-gauhah” in Ceylon. |
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| ἄμωμον | spice |
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Parse: Noun, Accusative Neuter Singular Root: ἄμωμος Sense: without blemish. |
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| θυμιάματα | incense |
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Parse: Noun, Accusative Neuter Plural Root: θυμίαμα Sense: an aromatic substance burnt, incense. |
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| μύρον | myrrh |
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Parse: Noun, Accusative Neuter Singular Root: μύρον Sense: ointment. |
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| λίβανον | frankincense |
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Parse: Noun, Accusative Masculine Singular Root: λίβανος Sense: the frankincense tree. |
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| οἶνον | wine |
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Parse: Noun, Accusative Masculine Singular Root: οἶνος Sense: wine. |
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| ἔλαιον | oil |
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Parse: Noun, Accusative Neuter Singular Root: ἔλαιον Sense: olive oil. |
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| σεμίδαλιν | finest flour |
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Parse: Noun, Accusative Feminine Singular Root: σεμίδαλις Sense: the finest wheat flour. |
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| σῖτον | wheat |
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Parse: Noun, Accusative Masculine Singular Root: σιτίον Sense: wheat, grain. |
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| κτήνη | cattle |
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Parse: Noun, Accusative Neuter Plural Root: κτῆνος Sense: a beast. |
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| πρόβατα | sheep |
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Parse: Noun, Accusative Neuter Plural Root: προβάτιον Sense: any four footed, tame animal accustomed to graze, small cattle (opp. to large cattle, horses, etc.), most commonly a sheep or a goat. |
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| ἵππων | of horses |
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Parse: Noun, Genitive Masculine Plural Root: ἵππος Sense: a horse. |
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| ῥεδῶν | of chariots |
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Parse: Noun, Genitive Feminine Plural Root: ῥέδη Sense: a chariot, a type of vehicle having four wheels. |
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| σωμάτων | of slaves |
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Parse: Noun, Genitive Neuter Plural Root: σῶμα Sense: the body both of men or animals. |
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| ψυχὰς | souls |
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Parse: Noun, Accusative Feminine Plural Root: ψυχή Sense: breath. |
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| ἀνθρώπων | of men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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Greek Commentary for Revelation 18:13
Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China. [source]
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]
See Revelation 5:8; Revelation 8:3. [source]
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]
See Revelation 8:3. [source]
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]
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]
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]
“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. [source]
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]
Mentioned as one of the ingredients of the holy oil for anointing (Exodus 30:23), and as a perfume for the bed (Proverbs 7:17). [source]
These words are added by the best texts. A fragrant Indian plant, with seed in grape-like clusters, from which ointment was made. Preparations for the hair were made from it. Virgil, describing the coming golden age, says: “The Assyrian amomum shall spring up as a common plant” (“Eclogue” iv., 25; Compare “Eclogue” iii., 89). Forbiger (Virgil) says that the best was raised in Armenia, a poorer quality in Media and Pontus. [source]
Only here in the New Testament. [source]
See on Luke 10:34. [source]
Merchandise is not in the text. It resumes the construction of γόμον merchandisewith the genitive in Revelation 18:12. [source]
A Latin word though of Gallic origin, rheda. It had four wheels. [source]
Reverse Greek Commentary Search for Revelation 18:13
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]
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]
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]
“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]
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]
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]
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]
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]
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]
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]
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]