The Meaning of Revelation 5:7 Explained

Revelation 5:7

KJV: And he came and took the book out of the right hand of him that sat upon the throne.

YLT: and he came and took the scroll out of the right hand of Him who is sitting upon the throne.

Darby: and it came and took it out of the right hand of him that sat upon the throne.

ASV: And he came, and he taketh it out of the right hand of him that sat on the throne.

KJV Reverse Interlinear

And  he came  and  took  the book  out of  the right hand  of him that sat  upon  the throne. 

What does Revelation 5:7 Mean?

Study Notes

came
Cf. Daniel 7:13 ; Daniel 7:14 . The two visions are identical; the Revelation adding that which was hidden from Daniel, that the kings and priests of the church-age are to be associated with the "Son of Man," the "Lamb as it had been slain," in His reign "on the earth" Revelation 2:9 ; Revelation 2:10 .

Verse Meaning

Next John saw God the Father on the throne and the Lamb (evidently now in human form) coming and taking the scroll out of His right hand. This is evidently a dramatic use of the perfect tense of the verb eilephen ("took"). [1] Clearly this symbolizes a transfer of authority from the Father to the Son to reveal the future and to execute judgment (cf. Revelation 1:1).
"It has been frequently recognized that the vision of chapter5 gives us a Christian prophet"s version of the enthronement ceremony known to the ancient world, when its potentates ascended their thrones. Here the king is the Christ, his domain the universe, and his throne the throne of God [1].... The steps of the ancient enthronement are commonly described as exaltation, presentation, enthronement. If we apply these to chapter5 , the exaltation must be seen in the conquest of the Lamb referred to in Revelation 5:5, the presentation in Revelation 5:6, and the bestowal of authority in Revelation 5:7." [3]

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 5:7

He taketh [ειληπεν]
Perfect active indicative of λαμβανω — lambanō not used for the aorist (cf. ηλτεν — ēlthen he came), but vivid dramatic picture of the actual scene, “he has taken it.” [source]
Took [εἴληφεν]
Lit., hath taken. The perfect, alternating with the aorist, is graphic. [source]

Reverse Greek Commentary Search for Revelation 5:7

Revelation 11:17 Thou hast taken [ειληπες]
Perfect active indicative of λαμβανω — lambanō emphasizing the permanence of God‘s rule, “Thou hast assumed thy power.”Didst reign (εβασιλευσας — ebasileusas). Ingressive first aorist active indicative of βασιλευω — basileuō “Didst begin to reign.” See this combination of tenses (perfect and aorist) without confusion in Revelation 3:3; Revelation 5:7; Revelation 8:5. [source]
Revelation 11:17 Didst reign [εβασιλευσας]
Ingressive first aorist active indicative of βασιλευω — basileuō “Didst begin to reign.” See this combination of tenses (perfect and aorist) without confusion in Revelation 3:3; Revelation 5:7; Revelation 8:5. [source]
Revelation 19:3 They say [ειρηκαν]
Perfect active indicative of ειπον — eipon “They have said,” not an “aoristic” perfect for “they say,” but vivid dramatic perfect as in Revelation 5:7 and the form in αν — ̇an instead of ασιν — ̇asin as in Revelation 18:3; Revelation 21:6.Goeth up (αναβαινει — anabainei). Linear present active indicative of αναβαινω — anabainō “keeps on going up,” “a last touch to the description already given (Revelation 18:21.) of Babylon‘s utter collapse” (Swete). The smoke of the city‘s ruin (Revelation 14:11; Revelation 18:8., and Revelation 18:18) instead of incense (Revelation 8:4). Cf. Isaiah 34:9. [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 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 4:2 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 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 7:14 I say [ειρηκα]
Perfect active indicative of ειπον — eipon “I have said.” “To the Seer‘s mind the whole scene was still fresh and vivid” (Swete) like κεκραγεν — kekragen in John 1:15 and ειληπεν — eilēphen in Revelation 5:7, not the so-called “aoristic perfect” which even Moulton (Prol. p. 145) is disposed to admit. [source]
Revelation 8:5 Taketh [ειληπεν]
Vivid dramatic perfect active indicative of λαμβανω — lambanō as in Revelation 5:7, “has taken.” The angel had apparently ]aid aside the censer. Hardly merely the pleonastic use of λαμβανω — lambanō (John 19:23). John pictures the scene for us. [source]

What do the individual words in Revelation 5:7 mean?

And He came took [it] out of the right hand of the [One] sitting on the throne
καὶ ἦλθεν εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου

ἦλθεν  He  came 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
εἴληφεν  took  [it] 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: λαμβάνω  
Sense: to take.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
δεξιᾶς  right  hand 
Parse: Adjective, Genitive 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.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.

What are the major concepts related to Revelation 5:7?

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