The Meaning of Revelation 4:3 Explained

Revelation 4:3

KJV: And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

YLT: and He who is sitting was in sight like a stone, jasper and sardine: and a rainbow was round the throne in sight like an emerald.

Darby: and he that was sitting like in appearance to a stone of jasper and a sardius, and a rainbow round the throne like in appearance to an emerald.

ASV: and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon.

KJV Reverse Interlinear

And  he that sat  was  to look upon  like  a jasper  and  a sardine  stone:  and  [there was] a rainbow  round about  the throne,  in sight  like  unto an emerald. 

What does Revelation 4:3 Mean?

Verse Meaning

In what sense is God like jasper and sardius (carnelian, NIV) stones? The jasper gem that John saw was evidently a diamond (cf. Revelation 21:11), not what we identify as a jasper today. [1] The sardius, named for the town of Sardis where it was discovered, is fiery red. These colored gems probably symbolize the holiness and justice of God (cf. Revelation 1:14; Revelation 10:1; Ezekiel 1:4; Ezekiel 1:26-28; Ezekiel 8:2; Daniel 7:9).
"Perhaps it is better to think of this resemblance as denoting His anger as a reaction of His holy nature in view of the prevailing sinfulness of man and in consequence of which He is about to send judgment upon the earth, that "the inhabitants of the world will learn righteousness."" [2]
The "rainbow" around the throne was apparently the shape of a rainbow rather than the color of one since this one was green. This bow completely encircled the throne, perhaps resembling a halo. It evidently symbolizes God"s mercy that surrounds His rule (cf. Genesis 9:8-17; Ezekiel 1:28). This rainbow may have been various shades of green suggesting the variegated mercy and grace of God. [3] Another possibility is that the emerald (Gr. smaragd) was a crystal that served as a prism and so yielded a rainbow of colors. [4]
"Usually, a rainbow appears after the storm; but here, we see it before the storm." [5]

Context Summary

Revelation 4:1-11 - "a Throne Set In Heaven"
The vision of the ascended Lord introduced the seven letters to the churches, so the visions of this and the next chapters introduce the seven seals. They resemble the frontispiece or illuminated capitals of the old missals. There is no form for the Divine Being. God is Spirit, and His glory can only be hinted at by appropriate imagery. His being should excite emotions in our spirit similar to those which these objects excite in our mind. The jasper with its transparent brilliance, the sardine or cornelian with its fiery red, the emerald with its refreshing beauty, are laid under contribution to describe what cannot be described. The throne bespeaks majestic authority and power. The worship of the elders reflects that of Israel and the Church, Revelation 21:12; Revelation 21:14; the thunder, God's awful holiness; the seven lamps, the searching, cleansing purity of His Spirit; the glassy sea, the mystery of His ways; the four living creatures, the homage of creation.
Here is the song of creation, Revelation 4:11. Originally all things did the will of God, and if creation is now subject to vanity, some day it will be delivered into the glorious liberty of the sons of God, and God's will shall be done on earth as it is in heaven. Notice that the will of God brought all things into existence, and that that will guarantees their ultimate redemption. [source]

Chapter Summary: Revelation 4

1  John sees the throne of God in heaven
4  The twenty-four elders
6  The four beasts full of eyes before and behind
10  The elders lay down their crowns, and worship him who sat on the throne

Greek Commentary for Revelation 4:3

To look upon [ορασει]
Locative case of ορασις — horasis old word (from οραω — horaō to see) for appearance (in appearance) as in Ezekiel 1:5, Ezekiel 1:26. [source]
Like a jasper stone [ομοιος ιασπιδι]
Associative-instrumental case of ιασπις — iaspis old word (Persian), used for stones of different colors, one opaque like opal, one translucent (Revelation 21:11, Revelation 21:18., possibly here, only N.T. examples), one a red or yellow stone (Isaiah 54:12). Some even take it for the diamond. Certainly not our cheap modern jasper.A sardius (σαρδιωι — sardiōi). Old word, in N.T. only here and Revelation 21:20. The carnelian or other red stone, derived from Sardis (Pliny).Rainbow Old word, in N.T. only here and Revelation 10:1. From Ezekiel 1:28.An emerald (σμαραγδινωι — smaragdinōi). Adjective (from σμαραγδος — smaragdos Revelation 21:19), of emerald (supply λιτωι — lithōi), in associative instrumental case after ομοιος — homoios John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. “In the vision the flashing lustre of the ιασπις — iaspis and the fiery red of the σαρδ — sard are relieved by the halo (ιρις — iris) of emerald which encircled the Throne” (Swete). A complete circle. [source]
A sardius [σαρδιωι]
Old word, in N.T. only here and Revelation 21:20. The carnelian or other red stone, derived from Sardis (Pliny). [source]
Rainbow [ιρις]
Old word, in N.T. only here and Revelation 10:1. From Ezekiel 1:28.An emerald (σμαραγδινωι — smaragdinōi). Adjective (from σμαραγδος — smaragdos Revelation 21:19), of emerald (supply λιτωι — lithōi), in associative instrumental case after ομοιος — homoios John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. “In the vision the flashing lustre of the ιασπις — iaspis and the fiery red of the σαρδ — sard are relieved by the halo (ιρις — iris) of emerald which encircled the Throne” (Swete). A complete circle. [source]
An emerald [σμαραγδινωι]
Adjective (from σμαραγδος — smaragdos Revelation 21:19), of emerald (supply λιτωι — lithōi), in associative instrumental case after ομοιος — homoios John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. “In the vision the flashing lustre of the ιασπις — iaspis and the fiery red of the σαρδ — sard are relieved by the halo A complete circle. [source]
Round about the throne []
Compare Ezekiel 1:26, Ezekiel 1:28. [source]
Jasper stone []
The last of the twelve stones in the High Priest's breastplate (Exodus 28:20; Exodus 39:13), and the first of the twelve enumerated in the foundation of the New Jerusalem (Revelation 21:19). Also the stone employed in the superstructure of the wall of the Heavenly City (Revelation 21:18). The stone itself was of different colors, the best being purple. According to Revelation 21:11, it represents a crystalline brightness. [source]
Sardine []
Rev., Sardius. The sixth foundation-stone of the Heavenly Jerusalem in Revelation 21:20. A red stone, supposed to answer to our cornelian. Pliny derives its name from Sardis where it was discovered. Others from the Persian sered, yellowish red. The exact meaning of the symbolism must remain uncertain, owing to our ignorance of the precise meaning of “jasper,” a name which seems to have covered a variety of stones now known under other classifications. Some interpreters, assuming the jasper to be sparkling white, find in it a representation of the holiness of God, and in the fiery sardius a representation of His wrath. [source]
Rainbow [ἶρις]
Only here and Revelation 10:1. The word is identical, and seems to have had some original connection with Iris, the deity known as the messenger-goddess of Olympus. In Homer the word is used in both senses.“And if thou wishest now to ask of me,No dream I am, but lovely and divine: Whereof let this be unto thee a sign,-DIVIDER-
That when thou wak'st, the many-colored bow-DIVIDER-
Across the world the morning sun shall throw. -DIVIDER-
-DIVIDER-
But me indeed thine eyes shall not behold. -DIVIDER-
-DIVIDER-
Then he, awaking in the morning cold,-DIVIDER-
A sprinkle of fine rain felt on his face,-DIVIDER-
And leaping to his feet, in that wild place,-DIVIDER-
Looked round, and saw the morning sunlight throw-DIVIDER-
Across the world the many-colored bow;-DIVIDER-
And trembling knew that the high gods indeed-DIVIDER-
Had sent the messenger unto their need.”William Morris, “Jason,” xi., 190-200. In classical Greek the word is used of any bright halo surrounding another body; of the circle round the eyes of a peacock's tail, and of the iris of the eye.“And I beheld the flamelets onward go,Leaving behind themselves the air depicted, And they of trailing pennons had the semblance,-DIVIDER-
So that it overhead remained distinct-DIVIDER-
With sevenfold lists, all of them of the colors-DIVIDER-
Whence the sun's bow is made, and Delia's girdle.”Dante, “Purgatorio,” xxix, 73-78.“Within the deep and luminous subsistence Of the High Light appeared to me three circles,-DIVIDER-
Of threefold color and of one dimension,-DIVIDER-
And by the second seemed the first reflected-DIVIDER-
As Iris is by Iris, and the third-DIVIDER-
Seemed fire that equally from both is breathed.”“Paradiso,” xxxiii., 115-120. On this passage, which belongs to the description of Dante's vision of the Eternal Trinity, Dean Plumptre remarks: “One notes, not without satisfaction, that Dante shrinks from the anthropomorphism of Byzantine and early Western art, in which the Ancient of Days was represented in the form of venerable age. For him, as for the more primitive artists, the rainbow reflecting rainbow is the only adequate symbol of the “God of God, Light of Light” of the Nicene Creed, while the fire of love that breathes from both is that of the Holy Spirit, “proceeding from the Father and the Son.” [source]

Emerald [σμαραγδίνῳ]
The stone is first mentioned by Herodotus, who describes a temple of Hercules which he visited at Tyre. He says: “I found it richly adorned with a number of offerings, among which were two pillars, one of pure gold, the other of emerald ( σμαράγδου λίθου ), shining with great brilliancy at night” (ii., 44). Also in his story of Polycrates of Samos, the signet-ring which Polycrates cast into the sea, was an emerald set in gold (iii., 41). It is claimed, however, that the real emerald was unknown to the ancients. Rawlinson thinks that the pillar in the Tyrian temple was of glass. The bow was not wanting in the other colors, but the emerald was predominant. [source]

Reverse Greek Commentary Search for Revelation 4:3

Acts 2:17 I will pour forth [εκχεω]
Future active indicative of εκχεω — ekcheō This future like εδομαι — edomai and πιομαι — piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω — ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος — apo tou pneumatos). This use of απο — apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις — horaseis). Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Acts 2:17 And your daughters [και αι τυγατερες μων]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις — horaseis). Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Acts 2:17 Visions [ορασεις]
Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. [source]
Revelation 21:20 Sardius []
See on Revelation 4:3. [source]
Revelation 21:19 Emerald []
See on Revelation 4:3. [source]
Revelation 21:11 Jasper []
See on Revelation 4:3. [source]
Revelation 10:1 Rainbow []
See on Revelation 4:3. [source]
Revelation 1:9 Patmos []
Now called Patmo and Palmosa. In the Aegean, one of the group of the Sporades, about twenty-eight miles S. S.W. of Samos. It is about ten miles long by six in breadth. The island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into two nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called “the grotto of the Apocalypse,” in which the apostle is said to have received the vision. “The stern, rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweep such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its 'white cloud' (Revelation 14:14), sometimes torn with 'lightnings and thunderings,' and darkened by 'great hail,' or cheered with 'a rainbow like unto an emerald' (Revelation 4:3; Revelation 8:7; Revelation 11:19; Revelation 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Revelation 6:14; Revelation 16:20). When he looked round, above or below, 'the sea' would always occupy the foremost place … the voices of heaven were like the sound of the waves beating on the shore, as 'the sound of many waters' (Revelation 14:2; Revelation 19:6); the millstone was 'cast into the sea' (Revelation 18:21); the sea was to 'give up the dead which were in it' (Revelation 20:13)” (Stanley, “Sermons in the East”). [source]
Revelation 1:13 One like unto a son of man [ομοιον υιον αντρωπου]
Note accusative here with ομοιον — homoion (object of ειδον — eidon) as in Revelation 14:14 and not the associative-instrumental as is usual (Revelation 1:15; Revelation 4:3, Revelation 4:6). Charles holds that ομοιον — homoion here has the sense of ως — hōs (as) and compares Revelation 4:6; Revelation 22:1 for proof. The absence of the article here shows also (Charles) that the idea is not “like the Son of man” for Christ is the Son of man. He is like “a son of man,” but not a man. [source]
Revelation 10:1 The rainbow [η ιρις]
See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.As the sun (ως ο ηλιος — hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.As pillars of fire Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος — stulos see Revelation 3:12; Galatians 2:9. [source]
Revelation 21:11 As it were a jasper stone [ως λιτωι ιασπιδι]
As in Revelation 4:3, which see.Clear as crystal (κρυσταλλιζοντι — krustallizonti). Verb not found elsewhere from κρυσταλλος — krustallos (old word, Revelation 4:6; Revelation 22:1), “of crystalline brightness and transparency” (Thayer), “transparent and gleaming as rock-crystal” (Moffatt). [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

Revelation 10:1 Coming down out of heaven [καταβαινοντα εκ του ουρανου]
Present active participle of καταβαινω — katabainō picturing the process of the descent as in Revelation 20:1 (cf. Revelation 3:12).Arrayed with a cloud (περιβεβλημενον νεπελην — peribeblēmenon nephelēn). Perfect passive participle of περιβαλλω — periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s.The rainbow See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.As the sun (ως ο ηλιος — hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.As pillars of fire Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος — stulos see Revelation 3:12; Galatians 2:9. [source]
Revelation 21:11 Light [πωστηρ]
“Luminary,” late word (in lxx, papyri), in N.T. only here and Philemon 2:15. Christ is the light See both words in Genesis 1:3, Genesis 1:14. “The ‹luminary‘ of the Holy City is her witness to Christ” (Swete).Like unto a stone most precious (ομοιος λιτωι τιμιωτατωι — homoios lithōi timiōtatōi). Associative instrumental case after ομοιος — homoios Τιμιωτατωι — Timiōtatōi is the elative superlative.As it were a jasper stone As in Revelation 4:3, which see.Clear as crystal (κρυσταλλιζοντι — krustallizonti). Verb not found elsewhere from κρυσταλλος — krustallos (old word, Revelation 4:6; Revelation 22:1), “of crystalline brightness and transparency” (Thayer), “transparent and gleaming as rock-crystal” (Moffatt). [source]
Revelation 21:19 With all manner of precious stones [παντι λιτωι τιμιωι]
“With every precious stone.” The list of the twelve stones in Revelation 21:19, Revelation 21:20 has no necessary mystical meaning. “The writer is simply trying to convey the impression of a radiant and superb structure” (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest‘s breastplate (Exodus 28:17-20; Exodus 39:10.; Ezekiel 28:13; Isaiah 54:11.). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in Revelation 4:3. These foundation stones are visible. For jasper (ιασπις — iaspis) see Revelation 4:3; Revelation 21:11, Revelation 21:18; Isaiah 54:12; sapphire (σαππειρος — sappheiros) see Exodus 24:10;. Isaiah 54:11 (possibly the λαπις λαζυλι — lapis lazuli of Turkestan); chalcedony (χαλκηδων — chalkēdōn) we have no other reference in N.T. or lxx (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (σμαραγδος — smaragdos) here only in N.T., see Revelation 4:3 σμαραγδινος — smaragdinos and like it a green stone. [source]
Revelation 21:20  []
Sardonyx ( σαρδονυχ — sardonux ), here only in N.T., white with layers of red, from sardion (red carnelian) and onyx (white); for sardius ( σαρδιον — sardion ) see Revelation 4:3 ; chrysolite ( χρυσολιτος — chrusolithos ), here only in N.T. ( Exodus 28:20 ), stone of a golden colour like our topaz or amber or a yellow beryl or golden jasper; beryl ( βηρυλλος — bērullos ), again here only in N.T. ( Exodus 28:20 ), note the difficulty of identification, much like the emerald according to Pliny; for topaz ( τοπαζιον — topazion ), here only in N.T. ( Exodus 28:17 ), a golden-greenish stolle; chrysoprase (chrusoprasos), here only in N.T. (not in lxx), in colour like a teek, translucent golden-green; jacinth ( υακιντος — huakinthos ), of the colour of the hyacinth, a violet colour (Pliny), already in Revelation 9:17 like blue smoke, like achates in lxx; amethyst ( αμετυστος — amethustos ), only here in N.T. ( Exodus 28:19 ), of a violet and purple colour, more brilliant than the υακιντος — huakinthos Swete sums up the colours thus: blue (sapphire, jacinth, amethyst), green (jasper, chalcedony, emerald, beryl, topaz, chrysoprase), red (sardonyx, sardius), yellow (chrysolite). But even so there is great variety in hue and brilliancy and in the reaction on each other. Clement of Alexandria argues that this variety illustrates the variety of gifts and graces in the twelve apostles. Possibly so. [source]

What do the individual words in Revelation 4:3 mean?

and the [One] sitting [was] like in appearance stone jasper sardius a rainbow [was] around the throne like an emerald
καὶ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι σαρδίῳ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος σμαραγδίνῳ

  the  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
καθήμενος  sitting 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.
ὅμοιος  [was]  like 
Parse: Adjective, Nominative Masculine Singular
Root: ὅμοιος  
Sense: like, similar, resembling.
ὁράσει  in  appearance 
Parse: Noun, Dative Feminine Singular
Root: ὅρασις  
Sense: the act of seeing.
λίθῳ  stone 
Parse: Noun, Dative Masculine Singular
Root: λίθος  
Sense: a stone.
ἰάσπιδι  jasper 
Parse: Noun, Dative Feminine Singular
Root: ἴασπις  
Sense: jasper, a precious stone of various colours (for some are purple, others blue, others green, and others the colour of brass).
σαρδίῳ  sardius 
Parse: Noun, Dative Neuter Singular
Root: σάρδιον  
Sense: a sardius, a precious stone of which there are two types, the former is called a carnelian (because flesh coloured) and the latter a sard.
ἶρις  a  rainbow 
Parse: Noun, Nominative Feminine Singular
Root: ἶρις  
Sense: a rainbow.
κυκλόθεν  [was]  around 
Parse: Preposition
Root: κυκλόθεν  
Sense: round about, from all sides, all around.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
ὅμοιος  like 
Parse: Adjective, Nominative Masculine Singular
Root: ὅμοιος  
Sense: like, similar, resembling.
σμαραγδίνῳ  an  emerald 
Parse: Adjective, Dative Masculine Singular
Root: σμαράγδινος  
Sense: of emerald, made of emerald.