The Meaning of Revelation 7:2 Explained

Revelation 7:2

KJV: And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

YLT: and I saw another messenger going up from the rising of the sun, having a seal of the living God, and he did cry with a great voice to the four messengers, to whom it was given to injure the land and the sea, saying,

Darby: And I saw another angel ascending from the sunrising, having the seal of the living God; and he cried with a loud voice to the four angels to whom it had been given to hurt the earth and the sea,

ASV: And I saw another angel ascend from the sunrising, having the seal of the living God: and he cried with a great voice to the four angels to whom it was given to hurt the earth and the sea,

KJV Reverse Interlinear

And  I saw  another  angel  ascending  {5625;305:5723} from  the east,  having  the seal  of the living  God:  and  he cried  with a loud  voice  to the four  angels,  to whom  it  was given  to hurt  the earth  and  the sea, 

What does Revelation 7:2 Mean?

Study Notes

angel
angels
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Psalms 103:20 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; Judges 6:12-16 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Revelation 3:7 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Judges 13:6 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Luke 1:26 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Acts 12:7-10 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; 1 Corinthians 6:3 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Context Summary

Revelation 7:1-10 - The Multitude Before The Throne
Before times of unusual trial God prepares for the safety of His people. See Genesis 7:1; Genesis 19:16; Exodus 12:13; Ezekiel 9:3-5; Matthew 24:15-16. What a majestic conception this is and how comforting the thought that the winds are controlled by angels, and that the storms which sweep earth and heaven must obey the mandate of eternal love! God's people are not always saved from trial, but they are kept safe in it. We are sealed when the divine likeness is stamped on our characters, Ephesians 1:13. Those that have that likeness also enjoy the earnest of heaven in their hearts, 2 Corinthians 1:21-22.
The definiteness of the number sealed indicates the perfectness and greatness of this first fruit sheaf of souls. If the first sheaf be so full and heavy, what will not the harvest be! See Revelation 14:4. Beyond human count in number; representing every country under heaven; spotless in character; victorious in their conflict with evil; ascribing all glory to the Lamb as the result of His travail of soul. The tribe of Dan is omitted but perhaps reappears in Revelation 21:12. Does this mean that some will be saved as by firebrands plucked from it by the grace of God? [source]

Chapter Summary: Revelation 7

1  An angel seals the servants of God in their foreheads
4  The number of those who were sealed of the tribes of Israel: 144,000
9  Of all the other nations an innumerable multitude, which stand before the throne
14  Their robes were washed in the blood of the Lamb

Greek Commentary for Revelation 7:2

Ascend [αναβαινοντα]
Present active participle of αναβαινω — anabainō “ascending,” “going up,” picturing the process. [source]
From the sun-rising [απο ανατολης ηλιου]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων — apo anatolōn occurs in Matthew 2:1 without ηλιου — hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος — sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος — zōntos with τεου — theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη — edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις — autois in addition to οις — hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι — adikēsai). First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
The seal of the living God [σπραγιδα τεου ζωντος]
Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος — zōntos with τεου — theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods. [source]
To whom it was given [οις εδοτη αυτοις]
For εδοτη — edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις — autois in addition to οις — hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι — adikēsai). First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
To hurt [αδικησαι]
First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
East [ἀνατολῆς ἡλίου]
Rev., more literally, the sunrising. See on Matthew 2:2; see on Luke 1:78. Compare Ezekiel 43:2. [source]
The four angels []
Compare Matthew 24:31. [source]

Reverse Greek Commentary Search for Revelation 7:2

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]
Revelation 1:1 To shew [δεῖξαι]
Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14). [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 11:3 I will give [δωσω]
Future active of διδωμι — didōmi The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7, Revelation 22:12.). The idiom that follows is Hebraic instead of either the infinitive after διδωμι — didōmi as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7, Revelation 13:15; Revelation 16:8 or ινα — hina with the subjunctive (Revelation 9:5; Revelation 19:8) we have και προπητευσουσιν — kai prophēteusousin (and they shall prophesy). [source]
Revelation 14:6 Another angel [αλλον αγγελον]
A new turn in the drama comes with each angel (Revelation 7:2; Revelation 8:3, Revelation 8:13; Revelation 10:1). Here the angel is seen “flying in mid heaven” This one is in the sight and hearing of all. [source]
Revelation 16:1 A great voice [μεγαλης πωνης]
Not an angel as in Revelation 5:2; Revelation 7:2; Revelation 10:3; Revelation 14:7, Revelation 14:9, Revelation 14:15, Revelation 14:18, but of God as Revelation 15:8 shows, since no one could enter the ναος — naos out Second aorist active imperative of εκχεω — ekcheō (same form as present active imperative). Blass would change to εκχεατε — ekcheate (clearly aorist) as in Revelation 16:6. [source]
Revelation 2:11 Shall not be hurt [ου μη αδικητηι]
Strong double negative with first aorist passive subjunctive of αδικεω — adikeō old verb, to act unjustly (from αδικος — adikos), here to do harm or wrong to one, old usage as in Revelation 6:6; Revelation 7:2.; Revelation 9:4, Revelation 9:10; Revelation 11:5. [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 5:1 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 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [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 7:10 With a great voice [πωνηι μεγαληι]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Revelation 9:1 Fallen [πεπτωκοτα]
Perfect active participle of πιπτω — piptō already down. In Luke 10:18 note πεσοντα — pesonta (constative aorist active, like a flash of lightning) after ετεωρουν — etheōroun and in Revelation 7:2 note αναβαινοντα — anabainonta (present active and linear, coming up, picturing the process) after ειδον — eidon the pit of the abyss Αβυσσος — Abussos is an old adjective (alpha privative and βυτος — buthos depth, without depth), but η αβυσσος — hē abussos (supply χωρα — chōra place), the bottomless place. It occurs in Romans 10:7 for the common receptacle of the dead for Hades (Sheol), but in Luke 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. Πρεαρ — Phrear is an old word for well or cistern (Luke 14:5; John 4:11.) and it occurs in Revelation 9:1. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it. [source]

What do the individual words in Revelation 7:2 mean?

And I saw another angel having ascended from [the] rising of [the] sun having [the] seal of God [the] living he cried in a voice loud to the four angels to whom it had been given to them to harm the earth sea
καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ ἀνατολῆς ἡλίου ἔχοντα σφραγῖδα Θεοῦ ζῶντος ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν θάλασσαν

εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ἄλλον  another 
Parse: Adjective, Accusative Masculine Singular
Root: ἄλλος  
Sense: another, other.
ἄγγελον  angel 
Parse: Noun, Accusative Masculine Singular
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
ἀναβαίνοντα  having  ascended 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: ἀναβαίνω  
Sense: ascend.
ἀνατολῆς  [the]  rising 
Parse: Noun, Genitive Feminine Singular
Root: ἀνατολή  
Sense: a rising (of the sun and stars).
ἡλίου  of  [the]  sun 
Parse: Noun, Genitive Masculine Singular
Root: ἥλιος  
Sense: the sun.
σφραγῖδα  [the]  seal 
Parse: Noun, Accusative Feminine Singular
Root: σφραγίς  
Sense: a seal.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ζῶντος  [the]  living 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: ζάω  
Sense: to live, breathe, be among the living (not lifeless, not dead).
ἔκραξεν  he  cried 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: κράζω  
Sense: to croak.
φωνῇ  in  a  voice 
Parse: Noun, Dative Feminine Singular
Root: φωνή  
Sense: a sound, a tone.
μεγάλῃ  loud 
Parse: Adjective, Dative Feminine Singular
Root: μέγας  
Sense: great.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
τέσσαρσιν  four 
Parse: Adjective, Dative Masculine Plural
Root: τέσσαρες  
Sense: four.
ἀγγέλοις  angels 
Parse: Noun, Dative Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
οἷς  to  whom 
Parse: Personal / Relative Pronoun, Dative Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
ἐδόθη  it  had  been  given 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: διδῶ 
Sense: to give.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀδικῆσαι  to  harm 
Parse: Verb, Aorist Infinitive Active
Root: ἀδικέω  
Sense: absolutely.
γῆν  earth 
Parse: Noun, Accusative Feminine Singular
Root: γῆ  
Sense: arable land.
θάλασσαν  sea 
Parse: Noun, Accusative Feminine Singular
Root: θάλασσα  
Sense: the sea.