The Meaning of Revelation 4:8 Explained

Revelation 4:8

KJV: And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

YLT: And the four living creatures, each by itself severally, had six wings, around and within are full of eyes, and rest they have not day and night, saying, 'Holy, holy, holy, Lord God Almighty, who was, and who is, and who is coming;'

Darby: And the four living creatures, each one of them having respectively six wings; round and within they are full of eyes; and they cease not day and night saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.

ASV: and the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come.

KJV Reverse Interlinear

And  the four  beasts  had  each  of them  six  wings  about  [him]; and  [they were] full  of eyes  within:  and  they rest  not  day  and  night,  saying,  Holy,  holy,  holy,  Lord  God  Almighty,  which  was  {5625;3801"0>, and  is  {5625;3801"0>, and  is to come  {5625;3801>. 

What does Revelation 4:8 Mean?

Study Notes

beasts living creatures. (See Scofield " Ezekiel 1:5 ")
God Almighty Jehovah of hosts. Isaiah 6:3
beasts
beasts living creatures.
God Almighty Jehovah of hosts. Isaiah 6:3
living creatures
The "living creatures" are identical with the Cherubim. The subject is somewhat obscure, but from the position of the Cherubim at the gate of Eden, upon the cover of the ark of the covenant, and in Revelation 4, it is clearly gathered that they have to do with vindication of the holiness of God as against the presumptuous pride of sinful man who, despite his sin, would "put forth his hand, and take also of the tree of life" Genesis 3:22-24 . Upon the ark of the covenant, of one substance with the mercy-seat, they saw the sprinkled blood which, in type, spake of the perfect maintenance of the divine righteousness by the sacrifice of Christ Exodus 25:17-20 . (See Scofield " Romans 3:24 ") . See Scofield " Romans 3:25 ". See Scofield " Romans 3:26 ". The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Scofield " Isaiah 6:2 ". The Cherubim or living creatures are not identical with the Seraphim. Isaiah 6:2-7 . They appear to have to do with the holiness of God as outraged by sin; the Seraphim with uncleanness in the people of God. The passage in Ezekiel is highly figurative, but the effect was the revelation to the prophet of the Shekinah glory of the Lord. Such revelations are connected invariably with new blessing and service. Cf.; Exodus 3:2-10 ; Isaiah 6:1-10 ; Daniel 10:5-14 ; Revelation 1:12-19 .

Verse Meaning

These creatures seem similar to the seraphim (lit. burning ones) of Isaiah 6:2-3 in that they each have six wings. Their many eyes suggest alertness, comprehensive knowledge, and constant vigilance (cf. Ezekiel 10:12). "Around and within" probably means that they had eyes even on the undersides of their wings so they could move their wings without interrupting their vision. Their movements did not detract from their constant vigilance. They ascribe holiness to God day and night, namely, constantly, though not necessarily without stopping (cf. 1 Thessalonians 2:9; 1 Thessalonians 5:17; 2 Thessalonians 3:8). [1]
"In Hebrew, the double repetition of a word adds emphasis, while the rare threefold repetition designates the superlative and calls attention to the infinite holiness of God-the quality of God felt by creatures in his presence as awesomeness or fearfulness ( Psalm 111:9 : "Holy and awesome is his name.")" [2]
The focus of their worship is on God"s holiness, His omnipotence, and His eternality.
"This continual song from the four living beings underscores the central role of the one sitting upon the throne in the present setting. As the absolutely holy one, He is thoroughly entitled and has ample might to initiate stringent measures against His own creation in order to return it to its original holy state." [3]

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 4:8

Each one of them [εν κατ εν αυτων]
“One by one of them,” a vernacular idiom like εις κατα εις — heis kata heis in Mark 14:19. [source]
Having [εχων]
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]
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]
Six wings [ανα πτερυγας εχ]
Distributive use of ανα — ana “six wings apiece” as in Luke 10:1 Like Isaiah 6:2, not like Ezekiel 1:6, where only four wings are given apiece. [source]
Are full of [γεμουσιν]
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]
Round about and within [κυκλοτεν και εσωτεν]
Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete). [source]
Rest [αναπαυσιν]
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]
Day and night [ημερας και νυκτος]
Genitive of time, by day and by night. [source]
Holy, holy, holy [αγιοσ αγιοσ αγιος]
“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]
Is the Lord God [ο παντοκρατωρ]
See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος — estin (is) is not expressed, but is implied. [source]
The Almighty [ho pantokratōr)]
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]
Had [εἶχον]
The best texts read ἔχων havingthe participle in the singular number agreeing with each one. [source]
Six wings []
Compare Isaiah 6:2. Dante pictures his Lucifer, who is the incarnation of demoniac animalism, with three heads and six wings.“Underneath each came forth two mighty wrings,Such as befitting were so great a bird; Sails of the sea I never saw so large. -DIVIDER-
-DIVIDER-
No feathers had they, but as of a bat-DIVIDER-
Their fashion was; and he was waving them,-DIVIDER-
So that three winds proceeded forth therefrom. -DIVIDER-
-DIVIDER-
Thereby Cocytus wholly was congealed.”“Inferno,” xxxiv., 46-52. Dean Plumptre remarks that the six wings seem the only survival of the higher than angelic state from which Lucifer had fallen. [source]

Holy, etc. []
Compare Isaiah 6:3, which is the original of the formula known as the Trisagion (thrice holy ), used in the ancient liturgies. In the Apostolic Constitutions it runs: “Holy, holy, holy Lord God of Hosts! Heaven and earth are full of Thy glory, who art blessed forever, Amen.” Afterwards it was sung in the form “Holy God, holy Mighty, holy Immortal, have mercy upon us.” So in the Alexandrian liturgy, or liturgy of St. Mark. Priest. “To Thee we send up glory and giving of thanks, and the hymn of the Trisagion, Father, Son, and Holy Ghost, now and ever and to ages of ages. People. Amen! Holy God, holy Mighty, Holy and Immortal, have mercy upon us.” In the liturgy of Chrysostom the choir sing the Trisagion five times, and in the meantime the priest says secretly the prayer of the Trisagion. “God which art holy and restest in the holies, who art hymned with the voice of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers! Thou who didst from nothing call all things into being; who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; who givest to him that seeketh wisdom and understanding, and passest not by the sinner, but dost give repentance unto salvation; who has vouchsafed that we, Thy humble and unworthy servants, should stand, even at this time, before the glory of Thy holy altar, and should pay to Thee the worship and praise that is meet; - receive, Lord, out of the mouth of sinners, the hymn of the Trisagion, and visit us in Thy goodness. Forgive us every offense, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the intercession of the holy Mother of God, and all the saints who have pleased Thee since the beginning of the world. (Aloud.) For holy art Thou, one God and to Thee.” According to an unreliable tradition this formula was received during an earthquake at Constantinople, in the reign of Theodosius II., through a boy who was caught up into the sky and heard it from the angels. The earliest testimonies to the existence of, the Trisagion date from the fifth century or the latter part of the fourth. Later, the words were added, “that was crucified for us,” in order to oppose the heresy of the Theopaschites ( Θεός God πάσχω tosuffer ) who held that God had suffered and been crucified. To this was added later the words “Christ our king:” the whole reading, “Holy God, holy Mighty, holy Immortal, Christ our king that was crucified for us, have mercy on us.” The formula thus entered into the controversy with the Monophysites, who claimed that Christ had but one composite nature. Dante introduces it into his “Paradiso.”“The One and Two and Three who ever livethAnd reigneth ever in Three and Two and One, Not circumscribed and all things circumscribing,-DIVIDER-
Three several times was chanted by each one-DIVIDER-
Among those spirits, with such melody-DIVIDER-
That for all merit it were just reward.”“Paradiso,” xiv., 28-33.“When I was silent, sweetest song did flow Through all the heaven, and my lady too-DIVIDER-
With them cried holy, holy, holy! ““Paradiso,” xxvi., 67-69. The interpretations of the symbols of the four living creatures are, of course, numerous and varied. Some of them are: the four Evangelists or Gospels; the four elements; the four cardinal virtues; the four faculties or powers of the human soul; the Lord in the fourfold great events of redemption; the four patriarchal churches; the four great apostles, the doctors of the Church; the four principal angels, etc. The best modern interpreters explain the four forms as representing animated nature - “man with his train of dependent beings brought near to God, and made partakers of redemption, thus fulfilling the language of St. Paul, that 'the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God'” (Romans 8:21; Milligan). Düsterdieck says: “The essential idea which is symbolized in the figures of the four living creatures may be expressed in such words as those of Psalm 103:22.” Full of eyes, they are ever on the alert to perceive the manifestations of divine glory. Covering their faces and feet with their wings (Isaiah 6:2), they manifest their reverence and humility. Flying, they are prompt for ministry. “We thus have the throne of God surrounded by His Church and His animated world; the former represented by the twenty-four elders, the latter by the four living beings” (Alford). [source]

Each of them [ἕν καθ ' ἑαυτὸ]
Lit., one by himself. The best texts read ἕν καθ ' ἕν oneby one or every one. Compare Mark 14:19. [source]
About him [κυκλόθεν]
The best texts place the comma after ἕξ sixinstead of after κυκλόθεν aroundand connect κυκλόθεν with the succeeding clause, rendering, are full of eyes round about and within. So Rev. [source]
They were full [γέμοντα]
Read γέμουσιν arefull. [source]
Round about and within []
Around and inside each wing, and on the part of the body beneath it. [source]
They rest not [ἀνάπαυσιν οὐκ ἔχουσιν]
Lit., they have no rest. So Rev. See on give rest, Matthew 11:28; and see on resteth, 1 Peter 4:14. [source]
Which is to come [ὁ ἐρχόμενος]
Lit., which cometh or is coming. [source]

Reverse Greek Commentary Search for Revelation 4:8

John 2:6 Waterpots [υδριαι]
Old word from υδωρ — hudōr (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone See Mark 1:44; Luke 2:22 for the word καταρισμος — katharismos (from καταριζω — katharizō) which fact also raised a controversy with disciples of John because of his baptizing (John 3:25). Containing Present active participle feminine plural of χωρεω — chōreō old verb from χωρος — chōros place, space, having space or room for. Two or three firkins apiece The word μετρητης — metrētēs from μετρεω — metreō to measure, simply means “measurer,” an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew υδρια — bath (2 Chronicles 4:5), here only in N.T., about 8-1/2 English gallons. Each ανα — hudria thus held about 20 gallons. This common distributive use of υδρια — ana occurs here only in this Gospel, but is in Revelation 4:8. In John 4:28 a much smaller hudria was used for carrying water. [source]
James 5:4 Labourers [εργατων]
Any one who works Genitive plural of the articular first aorist active participle of αμαω — amaō (from αμα — hama together), old verb, to gather together, to reap, here only in N.T.Fields Estates or farms (Luke 12:16).Which is of you kept back by fraud (ο απυστερημενος απ υμων — ho aphusterēmenos aph' humōn). Perfect passive articular participle of απυστερεω — aphustereō late compound (simplex υστερεω — hustereō common as Matthew 19:20), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form.The cries Old word from which βοαω — boaō comes (Matthew 3:3), here only in N.T. The stolen money “cries out” Genitive plural of the articular participle first aorist active of τεριζω — therizō (old verb from τερος — theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26).Have entered Perfect active third person plural indicative of εισερχομαι — eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι — ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ — Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
James 5:4 Fields [χωρας]
Estates or farms (Luke 12:16).Which is of you kept back by fraud (ο απυστερημενος απ υμων — ho aphusterēmenos aph' humōn). Perfect passive articular participle of απυστερεω — aphustereō late compound (simplex υστερεω — hustereō common as Matthew 19:20), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form.The cries Old word from which βοαω — boaō comes (Matthew 3:3), here only in N.T. The stolen money “cries out” Genitive plural of the articular participle first aorist active of τεριζω — therizō (old verb from τερος — theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26).Have entered Perfect active third person plural indicative of εισερχομαι — eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι — ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ — Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
James 5:4 The cries [αι βοαι]
Old word from which βοαω — boaō comes (Matthew 3:3), here only in N.T. The stolen money “cries out” Genitive plural of the articular participle first aorist active of τεριζω — therizō (old verb from τερος — theros summer, Matthew 24:32), to reap, to harvest while summer allows (Matthew 6:26).Have entered Perfect active third person plural indicative of εισερχομαι — eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι — ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ — Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
James 5:4 Have entered [εισεληλυταν]
Perfect active third person plural indicative of εισερχομαι — eiserchomai old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in ασι — ̇asi the Lord of Sabaoth “Of the Lord of Hosts,” quotation from Isaiah 5:9 as in Romans 9:29, transliterating the Hebrew word for “Hosts,” an expression for the omnipotence of God like Παντοκρατωρ — Pantokratōr (Revelation 4:8). God hears the cries of the oppressed workmen even if the employers are deaf. [source]
Revelation 11:17 O Lord God, etc. []
See on Revelation 4:8. [source]
Revelation 1:8 The Lord God [Κυριος ο τεος]
“The Lord the God.” Common phrase in Ezekiel (Ezekiel 6:3, Ezekiel 6:11; Ezekiel 7:2, etc.) and in this book (Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 19:6; Revelation 21:22). See Revelation 1:4; Revelation 4:8 for the triple use of ο — ho etc. to express the eternity of God.The Almighty (ο παντοκρατωρ — ho pantokratōr). Late compound (πας — pās and κρατεω — krateō), in Cretan inscription and a legal papyrus, common in lxx and Christian papyri, in N.T. only in 2 Corinthians 6:18 and Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:15; Revelation 21:22. [source]
Revelation 1:8 The Almighty [ο παντοκρατωρ]
Late compound (πας — pās and κρατεω — krateō), in Cretan inscription and a legal papyrus, common in lxx and Christian papyri, in N.T. only in 2 Corinthians 6:18 and Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:15; Revelation 21:22. [source]
Revelation 11:17 O Lord God [Κυριε ο τεος]
Vocative form κυριε — kurie and nominative form ο τεος — ho theos (vocative in use). See Revelation 1:8; Revelation 4:8 for this combination with ο παντοκρατωρ — ho pantokratōr (the Almighty). For ο ων και ο ην — ho ōn kai ho ēn (which art and which wast) see Revelation 1:4, Revelation 1:8; Revelation 4:8; Revelation 16:5. [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; Zechariah 4:2-10 (from Revelation 5:6). 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 14:11 They have no rest [ουκ εχουσιν αναπαυσιν]
The very language used in Revelation 4:8 of the four living creatures in praising God. “Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps” (Swete). The rest of the verse repeats the solemn challenge of Revelation 14:9. [source]
Revelation 15:3 And the song of the Lamb [την ωιδην του αρνιου]
A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: “great” (μεγαλα — megala) from Psalm 111:2, “wonderful” (ταυμαστα — thaumasta) from Psalm 139:14, “O Lord God the Almighty” (Κυριε ο τεος ο παντοκρατωρ — Kurie ho theos ho pantokratōr) from Amos 4:13 (Revelation 4:8), “righteous and true” (δικαιαι και αλητιναι — dikaiai kai alēthinai) from Deuteronomy 32:4, “Thou King of the ages” (ο βασιλευς των αιωνων — ho basileus tōn aiōnōn) like Jeremiah 10:10; 1 Timothy 1:17. Some MSS. have “the king of the saints” and some “the king of the nations,” like Jeremiah 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah. [source]
Revelation 16:5 Which art and which wast [ο ων και ο ην]
See this peculiar idiom for God‘s eternity with ο — ho as relative before ην — ēn in Revelation 1:4, Revelation 1:8; Revelation 4:8, but without ο ερχομενος — ho erchomenos (the coming on, the one who is to be) there for the future as in Revelation 11:17.Thou Holy One (ο οσιος — ho hosios). Nominative form, but vocative case, as often. Note both δικαιος — dikaios and οσιος — hosios applied to God as in Revelation 3:1; Revelation 15:3.Because thou didst thus judge Reason for calling God δικαιος — dikaios and οσιος — hosios The punishment on the waters is deserved. First aorist active indicative of κρινω — krinō to judge. [source]
Revelation 17:3 In the Spirit [εν πνευματι]
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]
Revelation 17:8 When they behold [βλεποντων]
Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 17:3 Sitting [κατημενην]
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]
Revelation 17:3 Full of names of blasphemy [γεμοντα ονοματα βλασπημιας]
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]
Revelation 17:8 And is about to come up out of the abyss [και μελλει αναβαινειν εκ της αβυσσου]
That is, he is going to come to life again.And to go into perdition (και εις απωλειαν υπαγει — kai eis apōleian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν — hupagein Most interpreters see here an allusion to the “Nero redivivus ” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.Shall wonder First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 17:8 Shall wonder [ταυμαστησονται]
First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 17:8 He was, and is not, and shall come [ην και ουκ εστιν και παρεσται]
Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Revelation 19:6 The Lord our God, the Almighty [Κυριοσ ο τεοσ ο παντοκρατωρ]
For this designation of God see also Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:15; Revelation 21:22. Cf. deus et dominus noster used of the Roman emperor. [source]
Revelation 20:10 They shall be tormented [βασανιστησονται]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω — basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος — hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων — eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Revelation 4:4 Round about the throne [κυκλοτεν του τρονου]
Here as a preposition with the genitive, though only adverb in Revelation 4:8 (only N.T. examples save Textus Rec. in Revelation 5:11). [source]
Revelation 7:15 Day and night [ημερας και νυκτος]
Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures. [source]
Revelation 19:6 Saying [λεγοντων]
The best attested reading, genitive plural of λεγω — legō agreeing with οχλου — ochlou (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have λεγοντες — legontes (nominative plural) referring also to οχλου — ochlou though nominative instead of genitive. The fourth “Hallelujah” comes from this vast multitude.The Lord our God, the Almighty (Κυριοσ ο τεοσ ο παντοκρατωρ — Kuriosεβασιλευσεν — ho theosβασιλευω — ho pantokratōr). For this designation of God see also Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:15; Revelation 21:22. Cf. deus et dominus noster used of the Roman emperor.Reigneth First aorist active of basileuō Probably ingressive prophetic aorist, “God became king” in fulness of power on earth with the fall of the world power. [source]
Revelation 20:10 Into the lake of fire and brimstone [εις την λιμνην του πυρος και τειου]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω — basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος — hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων — eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Revelation 3:7 The holy, he that is true [ο αγιοσ ο αλητινος]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος — Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος — hagios and αλητινος — alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης — alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει — ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων — kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει — ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων — kai oudeis anoigei) over against κλειει — kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
Revelation 4:7 Had [εχων]
Masculine singular (some MSS. εχον — echon neuter singular agreeing with ζωον — zōon) present active participle of εχω — echō changing the construction with the τριτον ζωον — triton zōon almost like a finite verb as in Revelation 4:8.A face as of a man (προσωπον ως αντρωπου — prosōpon hōs anthrōpou). Shows that the likeness in each instance extended only to the face.Like an eagle flying Present middle participle of πετομαι — petomai to fly, old verb, in N.T. only in Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17. The αετος — aetos in Matthew 24:28; Luke 17:37 may be a form of vulture going after carrion, but not in Revelation 8:13; Revelation 12:14. [source]
Revelation 7:15 They serve him [λατρευουσιν αυτωι]
Dative case with λατρευω — latreuō (present active indicative, old verb, originally to serve for hire λατρον — latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν — latreuousin) active of σκηνοω — skēnoō old verb from σκηνος — skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους — ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων — met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι — skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]

What do the individual words in Revelation 4:8 mean?

And the four living creatures one for one of them had respectively wings six all around within full of eyes rest not they have day night saying Holy Lord - God Almighty the [One] having been being coming
καὶ τὰ τέσσαρα ζῷα ἓν καθ’ ἓν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ κυκλόθεν ἔσωθεν γέμουσιν ὀφθαλμῶν ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας νυκτὸς λέγοντες Ἅγιος Κύριος Θεός Παντοκράτωρ ἦν ὢν ἐρχόμενος

τέσσαρα  four 
Parse: Adjective, Nominative Neuter Plural
Root: τέσσαρες  
Sense: four.
ζῷα  living  creatures 
Parse: Noun, Nominative Neuter Plural
Root: ζῷον  
Sense: a living being.
ἓν  one 
Parse: Adjective, Nominative Neuter Singular
Root: εἷς  
Sense: one.
ἓν  one 
Parse: Adjective, Accusative Neuter Singular
Root: εἷς  
Sense: one.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀνὰ  respectively 
Parse: Adverb
Root: ἀνά  
Sense: into the midst, in the midst, amidst, among, between.
πτέρυγας  wings 
Parse: Noun, Accusative Feminine Plural
Root: πτέρυξ  
Sense: a wing: of birds.
ἕξ  six 
Parse: Adjective, Accusative Feminine Plural
Root: ἕξ  
Sense: six.
κυκλόθεν  all  around 
Parse: Adverb
Root: κυκλόθεν  
Sense: round about, from all sides, all around.
ἔσωθεν  within 
Parse: Adverb
Root: ἔσωθεν  
Sense: from within.
γέμουσιν  full 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: γέμω  
Sense: to be full, filled, full.
ὀφθαλμῶν  of  eyes 
Parse: Noun, Genitive Masculine Plural
Root: ὀφθαλμός  
Sense: the eye.
ἀνάπαυσιν  rest 
Parse: Noun, Accusative Feminine Singular
Root: ἀνάπαυσις  
Sense: intermission, cessation of any motion, business or labour.
ἔχουσιν  they  have 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
ἡμέρας  day 
Parse: Noun, Genitive Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
νυκτὸς  night 
Parse: Noun, Genitive Feminine Singular
Root: νύξ  
Sense: night.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
Ἅγιος  Holy 
Parse: Adjective, Nominative Masculine Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
Κύριος  Lord 
Parse: Noun, Nominative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεός  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Παντοκράτωρ  Almighty 
Parse: Noun, Nominative Masculine Singular
Root: παντοκράτωρ  
Sense: he who holds sway over all things.
  the  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἦν  having  been 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὢν  being 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐρχόμενος  coming 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ἔρχομαι  
Sense: to come.