KJV: Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
YLT: Lo, I come quickly; happy is he who is keeping the words of the prophecy of this scroll.'
Darby: And behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book.
ASV: And behold, I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
Ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ἔρχομαι | I am coming |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: ἔρχομαι Sense: to come. |
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ταχύ | quickly |
Parse: Adverb Root: ταχύς Sense: quickly, speedily (without delay). |
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μακάριος | Blessed [is] |
Parse: Adjective, Nominative Masculine Singular Root: μακάριος Sense: blessed, happy. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τηρῶν | keeping |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: τηρέω Sense: to attend to carefully, take care of. |
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λόγους | words |
Parse: Noun, Accusative Masculine Plural Root: λόγος Sense: of speech. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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προφητείας | prophecy |
Parse: Noun, Genitive Feminine Singular Root: προφητεία Sense: prophecy. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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βιβλίου | book |
Parse: Noun, Genitive Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
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τούτου | this |
Parse: Demonstrative Pronoun, Genitive Neuter Singular Root: οὗτος Sense: this. |
Greek Commentary for Revelation 22:7
Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in Revelation 22:12, Revelation 22:16. About Christ coming quickly see Revelation 2:5, Revelation 2:16; Revelation 3:11; Revelation 16:15, and already in Revelation 1:2. Once more we must recall that ταχυ tachu and εν ταχει en tachei are according to God‘s time, not ours (2 Peter 3:8). [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]
A favorite word with John, occurring in his writings more frequently than in all the rest of the New Testament together. See on reserved 1 Peter 1:4. [source]
Diminutive, properly a little book or scroll. See on writing, Matthew 19:7; see on bill, Mark 10:2; see on book, Luke 4:17. [source]
Reverse Greek Commentary Search for Revelation 22:7
Future active of διδωμι didōmi The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7, Revelation 22:12.). The idiom that follows is Hebraic instead of either the infinitive after διδωμι didōmi as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7, Revelation 13:15; Revelation 16:8 or ινα hina with the subjunctive (Revelation 9:5; Revelation 19:8) we have και προπητευσουσιν kai prophēteusousin (and they shall prophesy). [source]
Sub-final use of ινα μη hina mē with the present active subjunctive of βρεχω brechō old verb to rain (Matthew 5:45), here with υετος huetos as subject.During the days (τας ημερας tas hēmeras). Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah‘s time was three and a half years, just the period here.Of their prophecy Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι pataxai). First aorist active infinitive of πατασσω patassō used here with εχουσιαν εχουσιν exousian echousin (they have power), as is στρεπειν strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν hosakis ean thelēsōsin). Indefinite temporal clause with οσακις hosakis and modal εαν ean (= αν an) and the first aorist active subjunctive of τελω thelō “as often as they will.” [source]
Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι pataxai). First aorist active infinitive of πατασσω patassō used here with εχουσιαν εχουσιν exousian echousin (they have power), as is στρεπειν strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν hosakis ean thelēsōsin). Indefinite temporal clause with οσακις hosakis and modal εαν ean (= αν an) and the first aorist active subjunctive of τελω thelō “as often as they will.” [source]
(η ουαι η τριτη hē ouai hē tritē feminine as in Revelation 9:12) is the seventh trumpet, which now “cometh quickly” (ερχεται ταχυ erchetai tachu), for which phrase see Revelation 2:16; Revelation 3:11; Revelation 22:7, Revelation 22:12, Revelation 22:20. Usually pointing to the Parousia. [source]
The voice of Christ breaks in with the same metaphor as in Revelation 3:3, which see. There comes one of seven beatitudes in Rev (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, Revelation 22:14). For γρηγορων grēgorōn (watching) see Revelation 3:2, and for τηρων tērōn (keeping), Revelation 1:3. [source]
Futuristic present middle indicative, “I am coming” (imminent), as in Revelation 2:5 with ταχυ tachu as in Revelation 3:11; Revelation 11:14; Revelation 22:7, Revelation 22:12, Revelation 22:20. As with εν ταχει en tachei (Revelation 1:1), we do not know how soon “quickly” is meant to be understood. But it is a real threat.Against them (μετ αυτων met' autōn). This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete).With Instrumental use of εν en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
It is Christ speaking again and he repeats his promise of coming quickly as in Revelation 22:7. He speaks now as the Rewarder (ο μισταποδοτης ho misthapodotēs) of Hebrews 11:6. Cf. Revelation 11:18; Isaiah 40:10; Isaiah 62:11. [source]
Affirmation again of the promise in Revelation 22:7, Revelation 22:12. On Αμην ερχου Κυριε Ιησου Nai (Yes) see Revelation 1:7 for the Lord‘s assent to the call. Then John expresses his absolute belief in the Lord‘s promise: “Amen: come, Lord Jesus” On Ιησου Amēn see Revelation 1:7. On Μαρανα τα erchou see Revelation 22:17. Note Kurie with Iēsou As in 1 Corinthians 12:3; Philemon 2:11. For Paul‘s confidence in the deity of Christ and the certainty of his second coming see Titus 2:13; 2 Timothy 4:8. Marana tha (1 Corinthians 16:22). [source]
As in Revelation 2:16; Revelation 22:7, Revelation 22:12, Revelation 22:20. “The keynote of the book” (Beckwith). But allow the author‘s own meaning of “quickly.” [source]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος hagios is added to the usual μακαριος makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]
Prohibition with μη mē and the ingressive first aorist active subjunctive of σπραγιζω sphragizō Charles takes this to be the command of Christ because in Revelation 22:7, Revelation 22:18 “the words of the prophecy of this book” come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (Revelation 10:4) was John directed to seal and not to write. See note on Revelation 10:4 for discussion of σπραγιζω sphragizō This book is to be left open for all to read (Revelation 1:3; Revelation 13:18; Revelation 17:9; Revelation 22:7, Revelation 22:18).At hand (εγγυς eggus). As in Revelation 1:3. [source]