KJV: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
YLT: and if any one may take away from the words of the scroll of this prophecy, God shall take away his part from the scroll of the life, and out of the holy city, and the things that have been written in this scroll;'
Darby: And if any one take from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.
ASV: and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.
| τις | anyone |
|
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
| ἀφέλῃ | should take away |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀφαιρέω Sense: to take from, take away, remove, carry off. |
|
| λόγων | words |
|
Parse: Noun, Genitive Masculine Plural Root: λόγος Sense: of speech. |
|
| τοῦ | of the |
|
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| βιβλίου | book |
|
Parse: Noun, Genitive Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| προφητείας | prophecy |
|
Parse: Noun, Genitive Feminine Singular Root: προφητεία Sense: prophecy. |
|
| ταύτης | this |
|
Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: οὗτος Sense: this. |
|
| ἀφελεῖ | will take away |
|
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀφαιρέω Sense: to take from, take away, remove, carry off. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸς | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| μέρος | part |
|
Parse: Noun, Accusative Neuter Singular Root: μέρος Sense: a part. |
|
| αὐτοῦ | of him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ξύλου | tree |
|
Parse: Noun, Genitive Neuter Singular Root: ξύλον Sense: wood. |
|
| τῆς | - |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ζωῆς | of life |
|
Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| πόλεως | city |
|
Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
|
| ἁγίας | holy |
|
Parse: Adjective, Genitive Feminine Singular Root: ἅγιος Sense: most holy thing, a saint. |
|
| τῶν | of those |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| γεγραμμένων | having been written |
|
Parse: Verb, Perfect Participle Middle or Passive, Genitive Masculine Plural Root: γράφω Sense: to write, with reference to the form of the letters. |
|
| βιβλίῳ | book |
|
Parse: Noun, Dative Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
|
| τούτῳ | this |
|
Parse: Demonstrative Pronoun, Dative Neuter Singular Root: οὗτος Sense: this. |
|
Greek Commentary for Revelation 22:19
Also condition of the third class with εαν ean and second aorist active subjunctive of απαιρεω aphaireō with απο apo repeated both in the condition and in the conclusion (απελει απο aphelei apo future active indicative of απαιρεω aphaireō for the more usual απαιρησει aphairēsei). [source]
Ablative neuter plural articular perfect passive participle in apposition with εκ του χυλου της ζωης ek tou xulou tēs zōēs (from the tree of life) and εκ της πολεως της αγιας ek tēs poleōs tēs hagias (out of the holy city). Such a man is unworthy of his inheritance. [source]
Read τοῦ ξύλου thetree. So Rev. [source]
Reverse Greek Commentary Search for Revelation 22:19
Future active of καταιρεω kathaireō an old verb, the usual future being καταιρησω kathairēsō This second form from the second aorist κατειλον katheilon (from obsolete ελω helō) like απελει aphelei in Revelation 22:19. [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19. [source]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]
Literally, “cast without” (second aorist active imperative of εκβαλλω ekballō not measure it Prohibition with μη mē and the first aorist active (ingressive) subjunctive of μετρεω metreō This outer court is left to its fate. In Herod‘s temple the outer court was marked off from the inner by “the middle wall of partition” Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.Forty and two months Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness. [source]
Future active of πατεω pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24. [source]
This beatitude is like in substance the first (Revelation 1:3) and is in Christ‘s own words like the one in Revelation 16:15. This book is here called a “prophecy” (προπητειας prophēteias) as in Revelation 22:10, Revelation 22:18, Revelation 22:19. It is Christ‘s revelation from God, a direct message from God. Part of it is prediction of doom on Christ‘s enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution. [source]
Commentators disagree keenly about the words in Revelation 22:18, Revelation 22:19. Charles rejects them as an interpolation and out of harmony with the rest of the book. Beckwith takes them to be John‘s own warning, drawn from Deuteronomy 4:2 “to every man that heareth” Swete properly holds these verses to be from Jesus himself, still bearing solemn witness to this book, with warning against wilful perversion of its teachings. [source]