The Meaning of Revelation 4:5 Explained

Revelation 4:5

KJV: And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

YLT: and out of the throne proceed do lightnings, and thunders, and voices; and seven lamps of fire are burning before the throne, which are the Seven Spirits of God,

Darby: And out of the throne go forth lightnings, and voices, and thunders; and seven lamps of fire, burning before the throne, which are the seven Spirits of God;

ASV: And out of the throne proceed lightnings and voices and thunders. And there was'seven lamps of fire burning before the throne, which are the seven Spirits of God;

KJV Reverse Interlinear

And  out of  the throne  proceeded  lightnings  and  thunderings  and  voices:  and  [there were] seven  lamps  of fire  burning  before  the throne,  which  are  the seven  Spirits  of God. 

What does Revelation 4:5 Mean?

Verse Meaning

The lightning and thunder are evidently portents of judgment to come and symbolize God judging ( Revelation 8:5; Revelation 11:19; Revelation 16:18; cf. Exodus 19:16).
"In Revelation the symbols of thunder and lightning are always connected with a temple scene and mark an event of unusual import." [1]
The wrath of God proceeds from this throne. The seven burning lamps (or torches, Gr. lampades, cf. lychniai, "lampstands," Revelation 1:12; Revelation 1:20) probably picture divine preparedness for battle against wickedness (cf. Judges 7:16; Judges 7:20; Nahum 2:3-4; Isaiah 4:4; Zechariah 4:2-3; Zechariah 4:6; Zechariah 4:10; Malachi 4:1). [2] The seven spirits of God (perhaps the seven principal angels of God, cf. Revelation 1:4; Revelation 3:1) will carry out this judgment. The picture is of these torches ready to go from God"s presence to the earth where they will consume wickedness during the Tribulation.

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 4:5

Out of the throne [εκ του τρονου]
Back to the throne itself. The imagery is kin to that in Exodus 19:16; Exodus 24:9.; Ezekiel 1:22, Ezekiel 1:27. [source]
Proceed [εκπορευονται]
Graphic historical present.Lightnings and voices and thunders (αστραπαι και πωναι και βρονται — astrapai kai phōnai kai brontai). So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete).Seven lamps of fire Return to the nominative “These torches blaze perpetually before the throne of God” (Swete). [source]
Lightnings and voices and thunders [αστραπαι και πωναι και βρονται]
So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete). [source]
Seven lamps of fire [επτα λαμπαδες πυρος]
Return to the nominative “These torches blaze perpetually before the throne of God” (Swete). [source]
Proceeded [ἐκπορεύονται]
Rev., proceed. The tense is graphically changed to the present. [source]
Lightnings and thunderings and voices []
Compare Exodus 19:16. Variously interpreted of God's might, His judgment, His power over nature, and His indignation against the wicked. [source]
Lamps [λαμπάδες]
The origin of our lamp, but, properly, a torch; the word for lamp being λύχνος , a hand-lamp filled with oil (Matthew 5:15; Luke 8:16; John 5:35). See on Matthew 25:1. Trench says: “The true Hindoo way of lighting up, is by torches, held by men who feed the flame with oil from a sort of bottle constructed for the purpose.” [source]
Seven Spirits of God []
See on Revelation 1:4. [source]

Reverse Greek Commentary Search for Revelation 4:5

Revelation 8:10 Lamp [λαμπὰς]
Rev., torch. See on Revelation 4:5. [source]
Revelation 4:2 One sitting []
He is called henceforward throughout the book He that sitteth on the throne, and is distinguished from the Son in Revelation 6:16; Revelation 7:10, and from the Holy Spirit in Revelation 4:5. He is commonly understood to be God the Father; but some understand the triune God. [source]
Revelation 1:4 The seven Spirits [τῶν ἑπτὰ πνευμάτων]
Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Corinthians 13:13. The reference is not to the seven principal angels (Revelation 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Revelation 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Revelation 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zechariah 3:9; Zechariah 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zechariah 4:2). Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Corinthians 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”-DIVIDER-
[source]

Revelation 1:4 To the seven churches which are in Asia [ταις επτα εκκλησιαις ταις εν τηι Ασιαι]
Dative case as in a letter (Galatians 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts 20:5.) and at Colossal and Hierapolis (Colossians 1:1; Colossians 2:1; Colossians 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Revelation 1:4, Revelation 1:12, Revelation 1:16; Revelation 4:5; Revelation 5:1, Revelation 5:6; Revelation 8:2; Revelation 10:3; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 14:6.). [source]
Revelation 1:4 From him which is [απο ο ων]
This use of the articular nominative participle of ειμι — eimi after απο — apo instead of the ablative is not due to ignorance or a mere slip Here again there is a deliberate change from the articular participle to the relative use of ο — ho (used in place of ος — hos to preserve identity of form in the three instances like Ionic relative and since no aorist participle of ειμι — eimi existed). The oracle in Pausanias X. 12 has it: ευς ην ευς εστι ευς εσσεται — Zeus ēnο ερχομενος — Zeus estiο εσομενος — Zeus essetai (Zeus was, Zeus is, Zeus will be).Which is to come “The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων — ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των — ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α — apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
Revelation 1:4 Which is to come [ο ερχομενος]
“The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων — ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των — ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α — apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
Revelation 1:4 From the seven spirits [α]
A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4). [source]
Revelation 1:4 Which are [ενωπιον του τρονου αυτου]
As in Revelation 4:5. [source]
Revelation 1:4 Before his throne [enōpion tou thronou autou)]
As in Revelation 4:5. [source]
Revelation 10:3 The seven thunders [αι επτα βρονται]
A recognized group, but not explained here, perhaps John assuming them to be known. For βρονται — brontai see note on Revelation 4:5; and note on Revelation 6:1; and note on Revelation 8:5. In Psalm 29:1-11 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea. [source]
Revelation 5:6 Seven eyes [οπταλμους επτα]
Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9). [source]
Revelation 8:5 Filled [εγεμισεν]
He drops back to the narrative use of the first aorist active indicative of γεμιζω — gemizō the fire Second aorist active indicative of βαλλω — ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω — ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19.Followed Came to pass naturally after the casting of fire on the earth. Same three elements in Revelation 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps πωναι — phōnai the voices of the storm (wind, etc.). [source]
Revelation 5:6 In the midst [εν μεσωι]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:6 Standing [εστηκος]
Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:6 Having [εχων]
Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 8:5 Followed [εγενοντο]
Came to pass naturally after the casting of fire on the earth. Same three elements in Revelation 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps πωναι — phōnai the voices of the storm (wind, etc.). [source]
Revelation 8:10 Burning as a torch [καιομενος ως λαμπας]
See Revelation 4:5; Matthew 2:2, perhaps a meteor, striking at the fresh-water supply (rivers ποταμων — potamōn springs πηγας — pēgas) as in the first Egyptian plague also. [source]

What do the individual words in Revelation 4:5 mean?

And out of the throne come flashes of lightning voices thunderings [there were] seven lamps of fire burning before which are the seven Spirits - of God
Καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ φωναὶ βρονταί ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον εἰσιν τὰ ἑπτὰ Πνεύματα τοῦ Θεοῦ

ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
ἐκπορεύονται  come 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural
Root: ἐκπορεύομαι  
Sense: to go forth, go out, depart.
ἀστραπαὶ  flashes  of  lightning 
Parse: Noun, Nominative Feminine Plural
Root: ἀστραπή  
Sense: lightning.
φωναὶ  voices 
Parse: Noun, Nominative Feminine Plural
Root: φωνή  
Sense: a sound, a tone.
βρονταί  thunderings 
Parse: Noun, Nominative Feminine Plural
Root: βροντή  
Sense: thunder.
ἑπτὰ  [there  were]  seven 
Parse: Adjective, Nominative Feminine Plural
Root: ἑπτά  
Sense: seven.
λαμπάδες  lamps 
Parse: Noun, Nominative Feminine Plural
Root: λαμπάς 
Sense: a torch.
πυρὸς  of  fire 
Parse: Noun, Genitive Neuter Singular
Root: πῦρ  
Sense: fire.
καιόμεναι  burning 
Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural
Root: καίω  
Sense: to set on fire, light, burning.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
ἑπτὰ  seven 
Parse: Adjective, Nominative Neuter Plural
Root: ἑπτά  
Sense: seven.
Πνεύματα  Spirits 
Parse: Noun, Nominative Neuter Plural
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.