KJV: And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
YLT: and before the throne is a sea of glass like to crystal, and in the midst of the throne, and round the throne, are four living creatures, full of eyes before and behind;
Darby: and before the throne, as a glass sea, like crystal. And in the midst of the throne, and around the throne, four living creatures, full of eyes, before and behind;
ASV: and before the throne, as it were a sea of glass like a crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.
| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| θρόνου | throne |
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Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
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| ὡς | [was something] like |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| θάλασσα | a sea |
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Parse: Noun, Nominative Feminine Singular Root: θάλασσα Sense: the sea. |
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| ὑαλίνη | of glass |
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Parse: Adjective, Nominative Feminine Singular Root: ὑάλινος Sense: of glass or transparent like glass, glassy. |
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| ὁμοία | like |
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Parse: Adjective, Nominative Feminine Singular Root: ὅμοιος Sense: like, similar, resembling. |
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| κρυστάλλῳ | crystal |
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Parse: Noun, Dative Masculine Singular Root: κρύσταλλος Sense: crystal, a kind of precious stone. |
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| μέσῳ | [the] midst |
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Parse: Adjective, Dative Neuter Singular Root: μέσος Sense: middle. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κύκλῳ | around |
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Parse: Preposition Root: κύκλῳ Sense: in a circle, around, round about, on all sides. |
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| τέσσαρα | [were] four |
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Parse: Adjective, Nominative Neuter Plural Root: τέσσαρες Sense: four. |
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| ζῷα | living creatures |
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Parse: Noun, Nominative Neuter Plural Root: ζῷον Sense: a living being. |
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| γέμοντα | being full |
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Parse: Verb, Present Participle Active, Nominative Neuter Plural Root: γέμω Sense: to be full, filled, full. |
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| ὀφθαλμῶν | of eyes |
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Parse: Noun, Genitive Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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| ἔμπροσθεν | in front |
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Parse: Adverb Root: ἔμπροσθεν Sense: in front, before. |
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| ὄπισθεν | behind |
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Parse: Adverb Root: ὄπισθεν Sense: from behind, on the back, behind, after. |
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Greek Commentary for Revelation 4:6
Old adjective (from υαλος hualos glass, Revelation 21:18, Revelation 21:21), in N.T. only here and Revelation 15:2. Possibly from υει huei (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In Exodus 24:10 the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. Ezekiel 1:26). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). [source]
Associative-instrumental case after ομοια homoia Old word, from κρυος kruos (ice and sometimes used for ice), in N.T. only here and Revelation 22:1, not semi-opaque, but clear like rock-crystal.In the midst of the throne (εν μεσωι του τρονου en mesōi tou thronou). As one looks from the front, really before.Round about the throne Merely an adverb in the locative case (Romans 15:19), as a preposition in N.T. only here, Revelation 5:11; Revelation 7:11. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel 1:12.).Four living creatures (τεσσερα ζωα tessera zōa). Not τηρια thēria (beasts), but living creatures. Certainly kin to the ζωα zōa of Ezek 1; Ezekiel 2:1-10 which are cherubim (Ezekiel 10:2, Ezekiel 10:20), though here the details vary as to faces and wings with a significance of John‘s own, probably representing creation in contrast with the redeemed (the elders).Full of eyes Present active participle of γεμω gemō to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete). [source]
As one looks from the front, really before. [source]
Merely an adverb in the locative case (Romans 15:19), as a preposition in N.T. only here, Revelation 5:11; Revelation 7:11. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel 1:12.).Four living creatures (τεσσερα ζωα tessera zōa). Not τηρια thēria (beasts), but living creatures. Certainly kin to the ζωα zōa of Ezek 1; Ezekiel 2:1-10 which are cherubim (Ezekiel 10:2, Ezekiel 10:20), though here the details vary as to faces and wings with a significance of John‘s own, probably representing creation in contrast with the redeemed (the elders).Full of eyes Present active participle of γεμω gemō to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete). [source]
Not τηρια thēria (beasts), but living creatures. Certainly kin to the ζωα zōa of Ezek 1; Ezekiel 2:1-10 which are cherubim (Ezekiel 10:2, Ezekiel 10:20), though here the details vary as to faces and wings with a significance of John‘s own, probably representing creation in contrast with the redeemed (the elders). [source]
Present active participle of γεμω gemō to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete). [source]
Rev., glassy, which describes the appearance not the material. The adjective, and the kindred noun ὕαλος glassoccur only in Revelation. The etymology is uncertain; some maintaining an Egyptian origin, and others referring it to the Greek ὕω torain, with the original signification of rain-drop. Originally, some kind of clear, transparent stone. Herodotus says that the Ethiopians place their dead bodies “in a crystal pillar which has been hollowed out to receive them, crystal being dug up in great abundance in their country, and of a kind very easy to work. You may see the corpse through the pillar within which it lies; and it neither gives out any unpleasant odor, nor is it in any respect unseemly: yet there is no part that is not as plainly visible as if the body were bare” (iii., 24). Glass is known to have been made in Egypt at least 3,800 years ago. The monuments show that the same glass bottles were used then as in later times; and glass blowing is represented in the paintings in the tombs. The Egyptians possessed the art of coloring it, and of introducing gold between two layers of glass. The ruins of glass-furnaces are still to be seen at the Natron Lakes. The glass of Egypt was long famous. It was much used at Rome for ornamental purposes, and a glass window has been discovered at Pompeii: Pliny speaks of glass being malleable. [source]
Compare Ezekiel 1:22; Job 37:18; Exodus 24:10. The word is used in classical Greek for ice. Thucydides, describing the attempt of the Plataeans to break out from their city when besieged by the Peloponnesians and Boeotians, relates their climbing over the wall and crossing the ditch, but only after a hard struggle; “for the ice ( κρύσταλλος ) in it was not frozen hard enough to bear” (iii., 23). Crystal, regarded as a mineral, was originally held to be only pure water congealed, by great length of time, into ice harder than common. Hence it was believed that it could be produced only in regions of perpetual ice. [source]
Commonly explained as one in the midst of each of the four sides of the throne. “At the extremities of two diameters passing through the center of the round throne” (Milligan). [source]
Rev., living creatures. Alford aptly remarks that beasts is the most unfortunate word that could be imagined. Beast is θηρίον . Ζῶον emphasizes the vital element, θηρίον thebestial. [source]
The four living beings are mainly identical with the cherubim of Ezekiel 1:5-10; 10:5-20; Isaiah 6:2, Isaiah 6:3; though with some differences of detail. For instance, Ezekiel's cherubim have four wings, while the six described here belong to the seraphim of Isaiah. So also the Trisagion (thrice holy ) is from Isaiah. In Ezekiel's vision each living being has all four faces, whereas here, each of the four has one.“There came close after them four animals,Incoronate each one with verdant leaf, Plumed with six wings was every one of them,-DIVIDER- The plumage full of eyes; the eyes of Argus-DIVIDER- If they were living would be such as these. -DIVIDER- -DIVIDER- Reader I to trace their forms no more I waste-DIVIDER- My rhymes; for other spendings press me so,-DIVIDER- That I in this cannot be prodigal. -DIVIDER- -DIVIDER- But read Ezekiel who depicteth them-DIVIDER- As he beheld them from the region cold-DIVIDER- Coming with cloud, with whirlwind, and with fire;-DIVIDER- And such as thou shalt find them in his pages,-DIVIDER- Such were they here; saving that in their plumage-DIVIDER- John is with me, and differeth from him.”Dante, “Purgatorio,” xxix., 92-105. [source]
Reverse Greek Commentary Search for Revelation 4:6
Not, in a circuitous track to Illyricum, but Jerusalem and the regions round it. For the phrase, see Mark 3:34; Mark 6:6, Mark 6:36; Luke 9:12; Revelation 4:6. For the facts, Acts href="/desk/?q=ac+20:1-3&sr=1">Acts 20:1-3. [source]
Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as ζῶα . Hence usually with the neuter article τὰ . See Isaiah 6:2, Isaiah 6:3; Ezekiel 1:5-10; 10:5-20, and comp. Revelation 4:6-8. Nothing could be more infelicitous than the A.V. rendering of ζῶα beastsShadowing the mercy-seat ( κατασκιάζοντα τὸ ἱλαστήριον ) Κατασκιάζειν , N.T.oolxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱλασρήριον , see on Romans 3:25. Used in lxx to translate כַּפֹרֶט, the place of covering sin, the throne of mercy above the ark. [source]
Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings. Only one goat, chosen by lot, was slain; the other served as the scape-goat. Ζῶον animalis not used elsewhere of a sacrificial victim, either in N.T. or lxx. The word in N.T. mostly in Revelation. See on Revelation 1:16; see on Revelation 4:6. [source]
Living creatures, old word, from ζωος zōos (alive), Judges 1:10; Revelation 4:6-9.Without reason (αλογα aloga). Old adjective, in N.T. only here, Judges 1:10; Acts 25:27. Brute beasts like τηρια thēria (wild animals).Born Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
Only here and Revelation 21:21. For the kindred adjective ὑάλινος ofglass, see on Revelation 4:6. [source]
Rev., better, a glassy sea. See on Revelation 4:6. [source]
Rev., living creatures. See on Revelation 4:6. [source]
Properly rendered. See remarks on ζῶα living creatures, Revelation 4:6. [source]
Wild beast. See on Revelation 4:6. A different word from that wrongly translated beast, Revelation 4:6, Revelation 4:7; Revelation 5:6, etc. Compare Revelation 13:1; Revelation 17:8, and see Revelation href="/desk/?q=re+9:1&sr=1">Revelation 9:1. [source]
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]
“There came to pass.” There was silence in heaven upon the opening of the seventh seal (Revelation 8:1), but here “great voices.” Perhaps the great voices are the ζωα zōa of Revelation 4:6.; Revelation 5:8. [source]
Accusative case after ειδον eidon and ως hōs here, not in Revelation 4:6, which see for the symbol. [source]
This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25. [source]
Compared to kings (see ως hōs in Revelation 1:10; Revelation 4:6; Revelation 9:7; Revelation 13:3; Revelation 14:3; Revelation 16:21) without identification with the emperors, though succeeding them with “quasi-imperial powers” with the beast.For one hour (μιαν ωραν mian hōran). Accusative of extent of time, and that a brief time (Revelation 18:10, Revelation 18:16, Revelation 18:19) in comparison with the beast (Revelation 13:2). [source]
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]
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]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 8:1-138. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (1713500948_6) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]
Perfect passive participle of μιγνυμι mignumi to mix, and the associative instrumental case πυρι puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.Them that come off victorious (τους νικωντας tous nikōntas). Present active articular participle of νικαω nikaō accusative after ειδον eidon “those that come off victorious” (Revelation 14:4).From the beast and from his image This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
See Revelation 4:6 for κρυσταλλον krustallon and Revelation 15:6; Revelation 19:8; Revelation 22:16 for λαμπρον lampron “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks. [source]
Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete). [source]
“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]
For υδωρ ζωης hudōr zōēs (water of life) see Revelation 7:17; Revelation 21:6; Revelation 22:17; John 4:14. There was a river in the Garden of Eden (Genesis 2:10). The metaphor of river reappears in Zechariah 14:8; Ezekiel 47:9, and the fountain of life in Joel 3:18; Jeremiah 2:13; Proverbs 10:11; Proverbs 13:14; Proverbs 14:27; Proverbs 16:22; Psalm 36:10.Bright as crystal (λαμπρον ως κρυσταλλον lampron hōs krustallon). See Revelation 4:6 for κρυσταλλον krustallon and Revelation 15:6; Revelation 19:8; Revelation 22:16 for λαμπρον lampron “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks.Proceeding out of the throne of God and of the Lamb Cf. Ezekiel 47:1; Zechariah 14:8. Already in Revelation 3:21 Christ is pictured as sharing the Father‘s throne as in Hebrews 1:3. See also Revelation 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit. [source]
Masculine participle again as in Revelation 4:7, though ζωον zōon neuter.Six wings (ανα πτερυγας εχ ana pterugas hex). Distributive use of ανα ana “six wings apiece” as in Luke 10:1 (ανα δυο ana duo by twos). Like Isaiah 6:2, not like Ezekiel 1:6, where only four wings are given apiece.Are full of Plural verb, though ζωα zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
Plural verb, though ζωα zōa neuter, to individualize each one.Round about and within (κυκλοτεν και εσωτεν kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).Rest See also Revelation 14:11. Old word (from αναπαυω anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, by day and by night.Holy, holy, holy “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος trisagion (triple repetition of εστιν hagios).Is the Lord God (ο παντοκρατωρ Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος estin (is) is not expressed, but is implied.The Almighty See note on Revelation 1:8.Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed. [source]
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]
Preposition (in a circle) with genitive as in Revelation 4:6; Revelation 5:11. The angels here rejoice in the salvation of men (Luke 15:7, Luke 15:10; 1 Peter 1:12).Upon their faces (επι τα προσωπα αυτων epi ta prosōpa autōn). In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι tōi theōi (God) with προσκυνεω proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]
Associative-instrumental case, as is the rule with ομοιος homoios (Revelation 1:15; Revelation 2:18; Revelation 4:6.; Revelation 9:10, Revelation 9:19; Revelation 11:1; Revelation 13:2, Revelation 13:11), but with the accusative in Revelation 1:13; Revelation 14:14. So also ομοιοι χρυσωι homoioi chrusōi (like gold) in this same verse.Prepared for war (ητοιμασμενοις εις πολεμον hētoimasmenois eis polemon). Perfect passive participle of ετοιμαζω hetoimazō This imagery of war-horses is like that in Joel 2:4. “The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German heupferd (hay horse), and in Italian cavalett a little horse” (Vincent).As it were crowns Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.As men‘s faces (ως προσωπα αντρωπων hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.” [source]