The Meaning of Revelation 5:1 Explained

Revelation 5:1

KJV: And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

YLT: And I saw upon the right hand of Him who is sitting upon the throne a scroll, written within and on the back, sealed with seven seals;

Darby: And I saw on the right hand of him that sat upon the throne a book, written within and on the back, sealed with seven seals.

ASV: And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.

KJV Reverse Interlinear

And  I saw  in  the right hand  of him that sat  on  the throne  a book  written  within  and  on the backside,  sealed  with seven  seals. 

What does Revelation 5:1 Mean?

Verse Meaning

John also saw a book (scroll) on God"s "right hand"-suggesting its source, His authority, and power adequate to translate its contents into action-as He sat on the throne. This scroll was the focus of John"s attention in this chapter, and it is what Jesus Christ opens in chapter6 resulting in the judgments that will come upon the earth. Its contents comprise almost all the revelation that will follow. It was so full of words that John could see writing on the outside as well as on the inside of the scroll (cf. Ezekiel 2:10). Someone, probably God, had sealed it with seven seals, suggesting the profound nature of the revelation it contained. [1] Roman law required that people seal wills seven times because they were very important documents. [2] The perfect number of seals may also hint at the absolute inviolability of the scroll. [3] In John"s day people used a seal to keep the contents of a document secret, unchangeable, and free from tampering until some authoritative person broke the seal. In this case after Jesus broke the first seal the scroll unrolled until the second seal made it impossible to open it further. Then He had to break the second seal that revealed more of the contents, and so on. Probably the seals were on the edge of the scroll. The book contained the prophecies that follow. It may represent the book of prophecies God instructed Daniel to seal until the end times ( Daniel 12:4; Daniel 12:9).

Context Summary

Revelation 5:1-8 - The Book With Seven Seals
This "book" is a roll of papyrus or parchment, written on each side to prevent unauthorized additions. Probably it contains the history of the successive steps to be taken to win the empire of the world for Christ. In other words, it tells of the successive stages of the coming of the kingdom of God. As the seals are opened, certain phenomena occur which in part reveal the mysteries hidden in the book, but the whole is in the hand of the Lamb of God. He alone knows the contents; He alone presides over their development. We must not weep because the future is unknown. "Jesus we know, and He is on the throne." We must trust our own future to Christ without fear or tears of foreboding. The Lamb who shed His blood to redeem may be trusted to order and perfect that which concerneth us.
What contrasts presented themselves! The Apostle looked for a lion, and behold, a lamb; for one who had overcome, and instead, one who had the appearance of having been slain; for one who had the majesty of a king, and instead, the emblem of humility. But in the lamb were the seven horns of perfect power, seven eyes of perfect wisdom, and seven spirits traversing the world, denoting omnipresence. What homage can be offered worthy of this combination of Redeemer and Creator? [source]

Chapter Summary: Revelation 5

1  The book sealed with seven seals,
9  which only the Lamb that was slain is worthy to open
12  Therefore the elders praise him, and confess that he redeemed them with his blood

Greek Commentary for Revelation 5:1

In the right hand [επι την δεχιαν]
“Upon the right hand” (επι — epi not εν — en), the open palm. Anthropomorphic language drawn from Ezekiel 2:9. [source]
A book [βιβλιον]
Diminutive of βιβλος — biblos but no longer so used, βιβλαριδιον — biblaridion occurring instead (Revelation 10:2).Written (γεγραμμενον — gegrammenon). Perfect passive predicate participle of γραπω — graphō and on the back (εσωτεν και οπιστεν — esōthen kai opisthen). “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν — opisthen), and so was an οπιστογραπον — opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point.Sealed Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Written [γεγραμμενον]
Perfect passive predicate participle of γραπω — graphō and on the back “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν — opisthen), and so was an οπιστογραπον — opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point. [source]
Sealed [κατεσπραγισμενον]
Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
With seven seals [σπραγισιν επτα]
Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
In [ἐπί]
Lit., on. The book or roll lay upon the open hand. [source]
A Book [βιβλίον]
See on Matthew 19:7; see on Mark 10:4; see on Luke 4:17. Compare Ezekiel 2:9; Jeremiah 36:2; Zechariah 5:1, Zechariah 5:2. [source]
Within and on the back side [ἔσωθεν καὶ ὄπισθεν]
Compare Ezekiel 2:10. Indicating the completeness of the divine counsels contained in the book. Rolls written on both sides were called opistographi Pliny the younger says that his uncle, the elder Pliny, left him an hundred and sixty commentaries, most minutely written, and written on the back, by which this number is multiplied. Juvenal, inveighing against the poetasters who are declaiming their rubbish on all sides, says: “Shall that one then have recited to me his comedies, and this his elegies with impunity? Shall huge 'Telephus' with impunity have consumed a whole day; or - with the margin to the end of the book already filled - 'Orestes,' written on the very back, and yet not concluded?” (i., 3-6). [source]
Sealed [κατεσφραγισμένον]
Only here in the New Testament. The preposition κατά denotes sealed down. So Rev., close sealed. The roll is wound round a staff and fastened down to it with the seven seals. The unrolling of the parchment is nowhere indicated in the vision. Commentators have puzzled themselves to explain the arrangement of the seals, so as to admit of the unrolling of a portion with the opening of each seal. Düsterdieck remarks that, With an incomparably more beautiful and powerful representation, the contents of the roll are successively symbolized by the vision which follows upon the opening of each seal. “The contents of the book leap forth in plastic symbols from the loosened seal.” Milligan explains the seven seals as one seal, comparing the seven churches and the seven spirits as signifying one church and one spirit, and doubts if the number seven has here any mystical meaning. Others, as Alford, claim that the completeness of the divine purposes is indicated by the perfect number seven. [source]

Reverse Greek Commentary Search for Revelation 5:1

John 1:29 The Lamb [ὁ ἀμνὸς]
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
Acts 21:20 How many thousands [ποσαι μυριαδες]
Old word for ten thousand (Acts 19:19) and then an indefinite number like our “myriads” (this very word) as Luke 12:1; Acts 21:20; Judges 1:14; Revelation 5:11; Revelation 9:16. But it is a surprising statement even with allowable hyperbole, but one may recall Acts 4:4 (number of the men--not women--about five thousand); Acts 5:14 (multitudes both of men and women); Acts 6:7. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts 11:2; Acts 15:1, Acts 15:5). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (Acts 21:27) who were clearly not Christians at all. All zealous for the law (παντες ζηλωται του νομου — pantes zēlōtai tou nomou). Zealots (substantive) rather than zealous (adjective) with objective genitive (του νομου — tou nomou). The word zealot is from ζηλοω — zēloō to burn with zeal, to boil. The Greek used ζηλωτης — zēlōtēs for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called “hot-heads,” who brought on the war with Rome. One of this party, Simon Zelotes (Acts 1:13), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts 15; Galatians 2) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts 20:6) and planning to reach Jerusalem for Pentecost (Acts 20:16). The Judaizers rankled under Paul‘s victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans 15:25) when he asked for the prayers of the Roman Christians (Romans 15:30-32). The repeated warnings along the way were amply justified. [source]
Romans 4:11 A seal of the righteousness of the faith [σπραγιδα της δικαιοσυνης της πιστεως]
Σπραγις — Sphragis is old word for the seal placed on books (Revelation 5:1), for a signet-ring (Revelation 7:2), the stamp made by the seal (2 Timothy 2:19), that by which anything is confirmed (1 Corinthians 9:2) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and “the faith which he had while in uncircumcision” This idiom may be God‘s purpose (contemplated result) as in εις το λογιστηναι — eis to logisthēnai below, or even actual result (so that he was) as in Romans 1:20. Though they be in uncircumcision Simply, “of those who believe while in the condition of uncircumcision.” [source]
Philippians 2:10 Things in heaven, etc. []
Compare Revelation 5:13; Ephesians 1:20, Ephesians 1:22. The words may apply either to all intelligent beings or to all things. The latter is in accord with Paul's treatment of the creation collectively in Romans 8:19-22, and with the Old-Testament passages, in which all nature is represented as praising God, as Psalm 148:1-14; Psalm 65:13. [source]
Philippians 2:10 That in the name of Jesus every knee should bow [ινα εν τωι ονοματι Ιησου παν γονυ καμπσηι]
First aorist active subjunctive of καμπτω — kamptō old verb, to bend, to bow, in purpose clause with ινα — hina Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in Romans 8:22; Ephesians 1:20-22 and in particular Revelation 5:13. [source]
1 Timothy 4:4 Creature [κτίσμα]
Not in Paul. See James 1:18; Revelation 5:13; Revelation 8:9. A created thing. For κτίσις creation or creature, frequent in Paul, see on Romans 8:19; see on 2 Corinthians 5:17; see on Colossians 1:15. Κτίσμα in lxx, Wisd. 9:2; 13:5; 14:11; 3 Maccabees 5:11. [source]
1 Timothy 1:17 Honor and glory [τιμὴ καὶ δόξα]
This combination in doxology only here and Revelation 5:12, Revelation 5:13. Comp. Revelation 4:9. In doxologies Paul uses only δόξα glorywith the article, the glory, and with to whom or to him (be). [source]
2 Timothy 2:12 If we suffer we shall also reign with him [εἰ ὑπομένομεν, καὶ συνβασιλεύσομεν]
For suffer, rend. endure. Συνβασιλεύειν toreign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. [source]
Hebrews 12:22 To an innumerable company of angels [μυριάσιν ἀγγέλων]
On this whole passage (Hebrews 12:22-24) it is to be observed that it is arranged in a series of clauses connected by καὶ . Accordingly μυριάσιν tomyriads or tens of thousands stands by itself, and πανηγύρει festalassembly goes with ἀγγέλων angels Μυριάς (see Luke 12:1; Acts 19:19; Revelation 5:11; quite often in lxx) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. “to an innumerable multitude,” placing a comma after μυριάσιν , and connecting of angels with the next clause. This use of μυριάσιν without a qualifying genitive is justified by numerous examples. See Genesis 24:60; Deuteronomy 32:30; Deuteronomy 33:2; 1 Samuel 18:7, 1 Samuel 18:8; Psalm 90:7; Song of Solomon 5:10; Daniel 7:10; Daniel 11:12; 2 Maccabees 8:20; Judges href="/desk/?q=jud+1:14&sr=1">Judges 1:14. Χιλιάδες thousandsis used in the same way. See Daniel href="/desk/?q=da+7:10&sr=1">Daniel 7:10. [source]
1 Peter 1:19 As of a lamb [ως αμνου]
This word occurs in Leviticus 12:8; Numbers 15:11; Deuteronomy 14:4 of the lamb prescribed for the passover sacrifice (Exodus 12:5). John the Baptist applies it to Jesus (John 1:29, John 1:36). It occurs also in Acts 8:32 quoted from Isaiah 53:7. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. αρνιον — arnion is used of Christ (Revelation 5:6, Revelation 5:12). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin.Without blemish (αμωμου — amōmou). Without (alpha privative) spot (μωμος — mōmos) as the paschal lamb had to be (Leviticus 22:21). So Hebrews 9:14.Without spot Without (alpha privative) stain Genitive case with αιματι — haimati but in unusual position for emphasis and clearness with the participles following. [source]
1 Peter 2:9 An elect race [γενος εκλεκτον]
From Isaiah 43:20. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1 Peter 1:23).A royal priesthood (βασιλειον ιερατευμα — basileion hierateuma). From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος — presbuteros =ιερευς — episcopos not ιερεις — hiereus We are all ετνος αγιον — hiereis (priests). Cf. 1 Peter 2:5.A holy nation Also from Exodus 19:6, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles).A people for God‘s own possession (λαος περιουσιος — laos eis peripoiēsin). The idea here occurs in Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18, where we have εις περιποιησιν — laos periousios as in Titus 2:14 (alone in the N.T.), and in Malachi 3:17 we find Περιουσιος λαος — eis peripoiēsin (for a possession). περιποιησις — Periousios laos is a people over and above the others and περιεποιησατο — peripoiēsis is a possession in a special sense (Ephesians 1:14). See Paul‘s use of οπως εχαγγειλητε — periepoiēsato in Acts 20:28. The old rendering, “a peculiar people,” had this idea of possession, for “peculiar” is from pecus (Latin for flock).That ye may shew forth Purpose clause with ινα — hopōs rather than εχαγγελλω — hina with the first aorist active subjunctive of τας αρετας — exaggellō old verb, to tell out, here alone in N.T.The excellencies (τα μεγαλεια του τεου — tas aretas). From Isaiah 43:21. Old word for any preeminence (moral, intellectual, military), often for “virtue,” but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in 2 Peter 1:3, 2 Peter 1:5; Philemon 4:8; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. So also Isaiah 42:12. See Acts 2:11 σκοτους — ta megaleia tou theou (the mighty works of God).Darkness Heathenism.His marvellous light (ταυμαστον — to thaumaston autou phōs). Christianity. For ταυμαζω — thaumaston (from thaumazō) see Matthew 21:42. For the change from heathenism to Christianity see Colossians 1:12; Ephesians 5:8-14. [source]
1 Peter 2:9 A royal priesthood [βασιλειον ιερατευμα]
From Exodus 19:6 (cf. Revelation 1:6; Revelation 5:10). The official in Christian churches is πρεσβυτεροσεπισχοπος — presbuteros =ιερευς — episcopos not ιερεις — hiereus We are all ετνος αγιον — hiereis (priests). Cf. 1 Peter 2:5. [source]
1 Peter 4:11 Whose is [ωι εστιν]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Which God supplieth [ης χορηγει ο τεος]
Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 John 3:12 Slew [εσπαχεν]
First aorist active indicative of σπαζω — sphazō old verb, to slay, to butcher, to cut the throat (Latin jugulare) like an ox in the shambles, in N.T. only here and Rev (Revelation 5:6, Revelation 5:9, Revelation 5:12, etc.).Wherefore? (χαριν τινοσ — charin tinos̱). “For the sake of what?” Post-positive preposition (Ephesians 3:1, Ephesians 3:14) except here. The interpretation of the act of Cain (Genesis 4:8.) is an addition to the narrative, but in accord with Hebrews 11:4. Jealousy led to murder. [source]
2 John 1:1 The elder [ὁ πρεσβύτερος]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
Revelation 9:16 Two hundred thousand thousand [δύο μυριάδες μυριάδων]
Lit., two ten-thousands of ten-thousands. See on Revelation 5:11. Rev., twice ten-thousand times ten-thousand. Compare Psalm 68:17; Daniel 7:10; Hebrews 12:22; Judges 1:14. [source]
Revelation 21:16 Four square [τετράγωνος]
From τέτρα fourand γωνία anangle. Only here in the New Testament. Compare Ezekiel 48:16, Ezekiel 48:20. Twelve-thousand furlongs ( ἐπὶ σταδίων δώδεκα χιλιάδων ). Strictly, to the length of ( ἐπί ) twelve, etc. For the collective term χιλιάδες thousandssee on Revelation 5:11. For furlongs see on Revelation 14:20. The twelve-thousand furlongs would be 1378.97 English miles. Interpretations vary hopelessly. The description seems to be that of a vast cube, which may have been suggested by the Holy of Holies of the tabernacle, which was of that shape. But opinions differ as to whether the twelve thousand furlongs are the measure of the four sides of the city taken together, in which case each side will measure three thousand furlongs; or whether the twelve-thousand furlongs are intended to represent the length of each side. The former explanation is prompted by the desire to reduce the vast dimensions of the city. Another difficulty is raised about the height. Düsterdieck, for example, maintains that the houses were three-thousand stadia in height. The question arises whether the vertical surface of the cube includes the hill or rock on which the city was placed, a view to which Alford inclines. These are enough to show how utterly futile are attempts to reduce these symbolic visions to mathematical statement. Professor Milligan aptly remarks: “Nor is it of the smallest moment to reduce the enormous dimensions spoken of. No reduction brings them within the bounds of verisimilitude; and no effort in that direction is required. The idea is alone to be thought of.” [source]
Revelation 10:2 In his hand [ἐν]
The roll of Revelation 5:1-14was on the hand ( ἐπί , see Revelation 5:1), being too large to be grasped within it. The roll was on the right hand; the little book is in the left. See on Revelation 10:5. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]
Revelation 1:6 Kings [βασιλεῖς]
The correct reading is, βασιλείαν akingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in this book. See Revelation 5:10; Revelation 20:4, Revelation 20:6; Revelation 22:5. Compare Daniel 7:18, Daniel 7:22. [source]
Revelation 1:6 To be priests [ιερεις]
In apposition with βασιλειαν — basileian but with και — kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times. [source]
Revelation 1:6 To him [αυτωι]
Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 12:10 A great voice saying [πωνην μεγαλην λεγουσαν]
Accusative after ηκουσα — ēkousa in this phrase as in Revelation 5:11; Revelation 10:4; Revelation 14:2; Revelation 18:4, but the genitive πωνης λεγουσης — phōnēs legousēs in Revelation 11:12; Revelation 14:13. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (Revelation 11:15) who can sympathize with human beings (Revelation 19:10), the martyrs in heaven (Charles). [source]
Revelation 18:24 Was found [ευρετη]
First aorist passive indicative of ευρισκω — heuriskō See Revelation 16:6; Revelation 17:6 for the blood already shed by Rome. Rome “butchered to make a Roman holiday” (Dill, Roman Society, p. 242) not merely gladiators, but prophets and saints from Nero‘s massacre a.d. 64 to Domitian and beyond.Of all that have been slain (παντων των εσπαγμενων — pantōn tōn esphagmenōn). Perfect passive articular participle genitive plural of σπαζω — sphazō the verb used of the Lamb slain (Revelation 5:9, Revelation 5:12; Revelation 13:8). Cf. Matthew 23:35 about Jerusalem. [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 1:5 The first-born of the dead [ο πρωτοτοκος των νεκρων]
A Jewish Messianic title (Psalm 89:27) and as in Colossians 1:18 refers to priority in the resurrection to be followed by others. See Luke 2:7 for the word.The ruler of the kings of the earth (ο αρχων των βασιλεων της γης — ho archōn tōn basileōn tēs gēs). Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8.).Unto him that loveth us Dative of the articular present (not aorist αγαπησαντι — agapēsanti) active participle of αγαπαω — agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι — lusanti). First aorist active participle of λυω — luō (Aleph A C), though some MSS. (P Q) read λουσαντι — lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 1:5 Unto him that loveth us [τωι αγαπωντι ημας]
Dative of the articular present (not aorist αγαπησαντι — agapēsanti) active participle of αγαπαω — agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι — lusanti). First aorist active participle of λυω — luō (Aleph A C), though some MSS. (P Q) read λουσαντι — lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 1:6 Kingdom [βασιλειαν]
So correctly Aleph A C, not βασιλεις — basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις — hiereis). In apposition with βασιλειαν — basileian but with και — kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 1:6 Unto his God and Father [τωι τεωι και πατρι αυτου]
Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 18:24 Of all that have been slain [παντων των εσπαγμενων]
Perfect passive articular participle genitive plural of σπαζω — sphazō the verb used of the Lamb slain (Revelation 5:9, Revelation 5:12; Revelation 13:8). Cf. Matthew 23:35 about Jerusalem. [source]
Revelation 19:1 After these things [μετα ταυτα]
Often when a turn comes in this book. But Beckwith is probably correct in seeing in Revelation 19:1-5 the climax of chapter Rev 18. This first voice (Revelation 19:1, Revelation 19:2) ως πωνην μεγαλην ουχλου πολλου — hōs phōnēn megalēn ouchlou pollou (as it were great voice of much multitude) is probably the response of the angelic host (Revelation 5:11; Hebrews 12:22). There is responsive singing (grand chorus) as in chapters Revelation 4:1-11; Revelation 5:1-14. [source]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:14 The armies which are in heaven [τα στρατευματα τα εν τωι ουρανωι]
See Revelation 12:7 for Michael and angels warring with the dragon, and also Matthew 26:53 for the angels at Christ‘s call, not to say Hebrews 1:6., Hebrews 1:14; Matthew 13:41; and Revelation 5:11. [source]
Revelation 10:2 And he had [και εχων]
This use of the participle in place of ειχεν — eichen (imperfect) is like that in Revelation 4:7.; Revelation 12:2; Revelation 19:12; Revelation 21:12, Revelation 21:14, a Semitic idiom (Charles), or as if καταβαινων — katabainōn (nominative) had preceded in place of καταβαινοντα — katabainonta little book A diminutive of βιβλαριον — biblarion (papyri), itself a diminutive of βιβλιον — biblion (Revelation 5:1) and perhaps in contrast with it, a rare form in Hermas and Revelation 10:2, Revelation 10:9, Revelation 10:10. In Revelation 10:8 Tischendorf reads βιβλιδαριον — biblidarion diminutive of βιβλιδιον — biblidion (Aristophanes) instead of βιβλιον — biblion (Westcott and Hort). The contents of this little book are found in Revelation 11:1-13. [source]
Revelation 10:2 Open [ηνεωιγμενον]
See Ezekiel 2:9. Perfect (triple reduplication) passive participle of ανοιγω — anoigō in contrast to the closed book in Revelation 5:1. There also we have επι — epi (upon) την δεχιαν — tēn dexian (the right hand), for it was a large roll, but here the little open roll is held in the hand First aorist active indicative of τιτημι — tithēmi The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (τον ποδα τον δεχιον — ton poda ton dexion) being on the sea (επι της ταλασσης — epi tēs thalassēs) and the left (τον ευωνυμον — ton euōnumon) upon the land (επι της γης — epi tēs gēs). It makes a bold and graphic picture.As a lion roareth Only instance of ωσπερ — hōsper in the Apocalypse, but ως — hōs in the same sense several times. Present middle indicative of μυκαομαι — mukaomai an old onomatopoetic word from μυ — mu or μοο — moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι — ōruomai Homer uses μυκαομαι — mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Revelation 10:2 As a lion roareth [ωσπερ λεων μυκαται]
Only instance of ωσπερ — hōsper in the Apocalypse, but ως — hōs in the same sense several times. Present middle indicative of μυκαομαι — mukaomai an old onomatopoetic word from μυ — mu or μοο — moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι — ōruomai Homer uses μυκαομαι — mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Revelation 11:16 The four and twenty elders [οι εικοσι τεσσαρες πρεσβυτεροι]
They follow the living creatures (Revelation 11:15, if correctly interpreted) in their adoration, as in Revelation 4:9. Though seated on thrones of their own (Revelation 4:4), yet they fall upon their faces in every act of worship to God and Christ (Revelation 4:10; Revelation 5:8, Revelation 5:14; Revelation 19:4). Here επι τα προσωπα αυτων — epi ta prosōpa autōn (upon their faces) is added as in Revelation 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (ευχαριστουμεν — eucharistoumen present active indicative of ευχαριστεω — eucharisteō). [source]
Revelation 19:10 See thou do it not [ορα μη]
Repeated in Revelation 22:9. Here there is no verb after μη — mē (ellipse of ποιησηις τουτο — poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη — mē after ορα — hora (present active imperative of οραω — horaō), a common enough idiom.Fellow-servant (συνδουλος — sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:20 That burneth with brimstone [της καιομενης εν τειωι]
Note the genitive here in place of the accusative λιμνην — limnēn perhaps because of the intervening genitive πυρος — puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι — en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
Revelation 20:6 Priests of God and of Christ [ιερεις του τεου και του Χριστου]
As in Revelation 1:6; Revelation 5:10; Revelation 22:3, Revelation 22:5.Shall reign with him (βασιλευσουσιν μετ αυτου — basileusousin met' autou). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew 19:28). In Revelation 5:10 επι της γης — epi tēs gēs (upon earth) occurs, but this item does not appear here. “No hint is given as to where this service is to be rendered and this royalty to be exercised” (Swete). [source]
Revelation 20:6 Shall reign with him [βασιλευσουσιν μετ αυτου]
As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew 19:28). In Revelation 5:10 επι της γης — epi tēs gēs (upon earth) occurs, but this item does not appear here. “No hint is given as to where this service is to be rendered and this royalty to be exercised” (Swete). [source]
Revelation 19:20 The false prophet [ο πσευδοπροπητης]
Possibly the second beast of Revelation 13:11-17; Revelation 16:13; Revelation 20:10. Charles takes him to be “the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast.”That wrought the signs in his sight (ο ποιεσας τα σημεια ενωπιον αυτου — ho poiesas ta sēmeia enōpion autou). As in Revelation 13:14.Wherewith “In which” signs.He deceived (επλανησεν — eplanēsen). First aorist active indicative of πλαναω — planaō He was only able to deceive “them that had received” (τους λαβοντας — tous labontas articular second aorist active participle of λαμβανω — lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου — tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν — eblēthēsan). First aorist passive Indicative of βαλλω — ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω — zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος — eis tēn limnēn tou puros). Genitive πυρος — puros describes this λιμνην — limnēn (lake, cf. Luke 5:1) as it does γεεννα — gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην — limnēn perhaps because of the intervening genitive πυρος — puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι — en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
Revelation 19:20 Wherewith [εν οις]
“In which” signs.He deceived (επλανησεν — eplanēsen). First aorist active indicative of πλαναω — planaō He was only able to deceive “them that had received” (τους λαβοντας — tous labontas articular second aorist active participle of λαμβανω — lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου — tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν — eblēthēsan). First aorist passive Indicative of βαλλω — ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω — zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος — eis tēn limnēn tou puros). Genitive πυρος — puros describes this λιμνην — limnēn (lake, cf. Luke 5:1) as it does γεεννα — gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην — limnēn perhaps because of the intervening genitive πυρος — puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι — en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
Revelation 19:20 They twain [οι δυο]
“The two.”Were cast (εβλητησαν — eblēthēsan). First aorist passive Indicative of βαλλω — ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω — zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος — eis tēn limnēn tou puros). Genitive πυρος — puros describes this λιμνην — limnēn (lake, cf. Luke 5:1) as it does γεεννα — gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην — limnēn perhaps because of the intervening genitive πυρος — puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι — en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [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 21:22 For the Lord God the Almighty, and the Lamb are the temple thereof [ο γαρ Κυριος ο τεος ο παντοκρατωρ ναος αυτης εστιν και το αρνιον]
“For the Lord God, the Almighty, is the sanctuary of it and the Lamb.” The Eternal Presence is the Shekinah Glory of God (Revelation 21:3). In 2 Corinthians 6:16 we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters Revelation 4:1-11; Revelation 5:1-14. See Revelation 1:8 and often for the description of God here. [source]
Revelation 19:20 Alive [ζωντες]
Present active participle of ζαω — zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος — eis tēn limnēn tou puros). Genitive πυρος — puros describes this λιμνην — limnēn (lake, cf. Luke 5:1) as it does γεεννα — gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην — limnēn perhaps because of the intervening genitive πυρος — puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι — en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [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 20:11 A great white throne [τρονον μεγαν λευκον]
Here μεγαν — megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]
Revelation 22:5 They need [εχουσιν χρειαν]
Present active indicative, “They have need,” though A has εχουσιν — hexousin (shall have), future like εσται — estai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πως — phōs with ηλιου — hēliou instead of πωτος — phōtos “they have no light of sun”).Shall give them light (πωτισει — phōtisei). Future active of πωτιζω — phōtizō while aorist επωτισεν — ephōtisen in Revelation 21:23.They shall reign Future active of βασιλευω — basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Revelation 22:5 They shall reign [βασιλευσουσιν]
Future active of βασιλευω — basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Revelation 3:14 The beginning of the creation of God [η αρχη της κτισεως του τεου]
Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]
Revelation 4:2 Upon the throne [Επι]
επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [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 5:1 With seven seals [σπραγισιν επτα]
Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Revelation 5:2 Worthy to open and to loose [αχιος ανοιχαι και λυσαι]
Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο — edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω — anoigō and λυω — luō though ινα — hina and the subjunctive can be used after αχιος — axios as in John 1:27. Here αχιος — axios is like ικανος — hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας — totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Revelation 3:14 The Amen [ο Αμην]
Personal (masculine article) name here alone, though in Isaiah 65:16 we have “the God of Amen” understood in the lxx as “the God of truth” Here applied to Christ. See Revelation 1:5 for ο μαρτυς ο πιστος — ho martus ho pistos (the faithful witness) and Revelation 3:7 for ο αλητινος — ho alēthinos (the genuine), “whose testimony never falls short of the truth” (Swete).The beginning of the creation of God (η αρχη της κτισεως του τεου — hē archē tēs ktiseōs tou theou). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians 1:15, Colossians 1:18, a passage probably known to the Laodiceans, John 1:3; Hebrews 1:2, as is made clear by Revelation 1:18; Revelation 2:8; Revelation 3:21; Revelation 5:13). [source]
Revelation 4:2 Was set [εκειτο]
Imperfect middle of κειμαι — keimai old verb, used as passive of τιτημι — tithēmi As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1.; Ezekiel 1:26-28; Daniel 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος — kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον — Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.Upon the throne (Επι — epi ton thronon). επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
Revelation 4:6 Like crystal [ομοια κρυσταλλωι]
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]
Revelation 4:6 Round about the throne [κυκλωι του τρονου]
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]
Revelation 5:1 A book [βιβλιον]
Diminutive of βιβλος — biblos but no longer so used, βιβλαριδιον — biblaridion occurring instead (Revelation 10:2).Written (γεγραμμενον — gegrammenon). Perfect passive predicate participle of γραπω — graphō and on the back (εσωτεν και οπιστεν — esōthen kai opisthen). “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν — opisthen), and so was an οπιστογραπον — opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point.Sealed Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Revelation 5:4 I wept much [εγω εκλαιον πολυ]
Imperfect active of κλαιω — klaiō picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (Revelation 1:12; Revelation 2:14; Revelation 5:4, Revelation 5:14; Revelation 6:8, Revelation 6:9; Revelation 10:10; Revelation 19:14; Revelation 21:15). Perhaps weeping aloud. [source]
Revelation 5:6 As though it had been slain [ως εσπαγμενον]
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). [source]
Revelation 5:9 Unto God [τωι τεωι]
Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 5:1 Sealed [κατεσπραγισμενον]
Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Revelation 5:2 Proclaiming [κηρυσσοντα]
Present active predicate participle of κηρυσσω — kērussō to herald, to preach.Worthy to open and to loose (αχιος ανοιχαι και λυσαι — axios anoixai kai lusai). Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο — edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω — anoigō and λυω — luō though ινα — hina and the subjunctive can be used after αχιος — axios as in John 1:27. Here αχιος — axios is like ικανος — hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας — totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [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 5:13 Saying [λεγοντας]
Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have λεγοντα — legonta (grammatical gender agreeing with παντα — panta) present active participle of λεγω — legō to say.And to the Lamb (και τωι αρνιωι — kai tōi arniōi). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in Revelation 4:11 and the addition of το κρατος — to kratos (active power) in place of ισχυς — ischus (reserve of strength) in Revelation 5:12. [source]
Revelation 5:13 And to the Lamb [και τωι αρνιωι]
Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in Revelation 4:11 and the addition of το κρατος — to kratos (active power) in place of ισχυς — ischus (reserve of strength) in Revelation 5:12. [source]
Revelation 6:9 Under the altar [υποκατω του τυσιαστηριου]
“Under” The altar of sacrifice (Exodus 39:39; Exodus 40:29), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see Matthew 5:23., often in Rev (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews 8:5). The Lamb was slain (Revelation 5:6, Revelation 5:9, Revelation 5:12) and these martyrs have followed the example of their Lord. [source]
Revelation 5:9 A new song [ωιδην καινην]
Cognate accusative for οιδε — oide Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 5:12 Worthy [αχιον]
Agreeing in gender (grammatical neuter) with αρνιον — arnion but some MSS. have αχιος — axios (masculine, natural gender). Note change to third person εστιν — estin instead of second ει — ei The point of the song is the same as that in Revelation 5:9, Revelation 5:10, but the language differs. Note the repeated article το — to (the lamb the slain) referring to Revelation 5:6, Revelation 5:9. Note also the one article την — tēn before δυναμιν — dunamin for all the seven grounds of praise (δυναμιν — dunamin power, πλουτον — plouton wealth, σοπιαν — sophian wisdom, ισχυν — ischun strength, τιμην — timēn honor, δοχαν — doxan glory, ευλογιαν — eulogian blessing), though πλουτον — plouton is masculine, in contrast with separate article for each item (all three feminine) in Revelation 4:11, here grouping them all together, “a heptad of praise” (Swete). [source]
Revelation 6:1 And I saw [και ειδον]
As in Revelation 4:1; Revelation 5:1. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four ζωα — zōa and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called “Little Apocalypse” of Mark 13; Matt 24 and the following chapters; and Luke 21. The imagery of the four horses is similar to that in Zechariah 1:7-11; Zechariah 6:1-8 (cf. Jeremiah 14:12; Jeremiah 24:10; Jeremiah 42:17). In the Old Testament the horse is often the emblem of war (Job 39:25; Psalm 76:6; Proverbs 21:31; Ezekiel 26:10). “Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind” (Vincent). [source]
Revelation 7:11 Round about [κυκλωι]
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]
Revelation 7:11 Upon their faces [επι τα προσωπα αυτων]
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]
Revelation 7:12  []
Note αμην — amēn at the beginning and the close of the doxology. Note also separate feminine article with each of the seven attributes given God, as in Revelation 4:11 ; Revelation 5:12 , Revelation 5:13 . [source]
Revelation 8:9 Of the creatures [των κτισματων]
See Revelation 5:13 for this word κτισμα — ktisma Even they that had life Here the nominative articular participle is in apposition with the genitive κτισματων — ktismatōn as often in this book. See Exodus 7:20 for the destruction of fish, and Zephaniah 1:3. [source]
Revelation 9:16 Of the horsemen [του ιππικου]
Old adjective ιππικος — hippikos from ιππος — hippos (horse), equestrian. The neuter articular singular το ιππικον — to hippikon the horse or the cavalry in contrast with το πεζικον — to pezikon (the infantry), here only in N.T. For the numbers here see Revelation 5:11; Revelation 7:4. [source]

What do the individual words in Revelation 5:1 mean?

And I saw on the right hand of the [One] sitting upon the throne a scroll having been written inside on [the] back having been sealed with seals seven
Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ἔσωθεν ὄπισθεν κατεσφραγισμένον σφραγῖσιν ἑπτά

εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
δεξιὰν  right  hand 
Parse: Adjective, Accusative Feminine Singular
Root: δεξιός  
Sense: the right, the right hand.
τοῦ  of  the  [One] 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
καθημένου  sitting 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
βιβλίον  a  scroll 
Parse: Noun, Accusative Neuter Singular
Root: βιβλίον  
Sense: a small book, a scroll, a written document.
γεγραμμένον  having  been  written 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
ἔσωθεν  inside 
Parse: Adverb
Root: ἔσωθεν  
Sense: from within.
ὄπισθεν  on  [the]  back 
Parse: Adverb
Root: ὄπισθεν  
Sense: from behind, on the back, behind, after.
κατεσφραγισμένον  having  been  sealed 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular
Root: κατασφραγίζω  
Sense: to cover with a seal, to close up, close with a seal.
σφραγῖσιν  with  seals 
Parse: Noun, Dative Feminine Plural
Root: σφραγίς  
Sense: a seal.
ἑπτά  seven 
Parse: Adjective, Dative Feminine Plural
Root: ἑπτά  
Sense: seven.