KJV: And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
YLT: and she brought forth a male child, who is about to rule all the nations with a rod of iron, and caught away was her child unto God and His throne,
Darby: And she brought forth a male son, who shall shepherd all the nations with an iron rod; and her child was caught up to God and to his throne.
ASV: And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne.
ἔτεκεν | she brought forth |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τίκτω Sense: to bring forth, bear, produce (fruit from the seed). |
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υἱόν | a son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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ἄρσεν | male |
Parse: Noun, Accusative Neuter Singular Root: ἄρρην Sense: a male. |
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μέλλει | is about |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μέλλω Sense: to be about. |
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ποιμαίνειν | to rule |
Parse: Verb, Present Infinitive Active Root: ποιμαίνω Sense: to feed, to tend a flock, keep sheep. |
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ἔθνη | nations |
Parse: Noun, Accusative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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ῥάβδῳ | a rod |
Parse: Noun, Dative Feminine Singular Root: ῥάβδος Sense: a staff, a walking stick, a twig, rod, branch. |
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σιδηρᾷ | of iron |
Parse: Adjective, Dative Feminine Singular Root: σιδήρεος Sense: made of iron. |
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ἡρπάσθη | was caught up |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἁρπάζω Sense: to seize, carry off by force. |
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τέκνον | child |
Parse: Noun, Nominative Neuter Singular Root: τέκνον Sense: offspring, children. |
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αὐτῆς | of her |
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸν | God |
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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θρόνον | throne |
Parse: Noun, Accusative Masculine Singular Root: θρόνος Sense: a throne seat. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Revelation 12:5
Literally, “she bore a son” (second aorist active indicative of τικτω tiktō). [source]
So A C with the neuter τεκνον teknon or παιδιον paidion in mind, as often in O.T. See Revelation 2:27 for these words (from Psalm 2:9) applied there to victorious Christians also, and in Revelation 19:15 to the triumphant Christian. His rule will go beyond the Jews (Matthew 2:6). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this “ideal woman” (God‘s people).Was caught unto God First aorist passive indicative of αρπαζω harpazō old verb for seizing or snatching away, as in John 10:12, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that “the Dragon‘s vigilance was futile” (Swete). “The Messiah, so far from being destroyed, is caught up to a share in God‘s throne” (Beckwith). [source]
See Revelation 2:27 for these words (from Psalm 2:9) applied there to victorious Christians also, and in Revelation 19:15 to the triumphant Christian. His rule will go beyond the Jews (Matthew 2:6). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this “ideal woman” (God‘s people). [source]
First aorist passive indicative of αρπαζω harpazō old verb for seizing or snatching away, as in John 10:12, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that “the Dragon‘s vigilance was futile” (Swete). “The Messiah, so far from being destroyed, is caught up to a share in God‘s throne” (Beckwith). [source]
Lit., a son, a male. The correct reading is ἄρσεν , the neuter, not agreeing with the masculine individual ( υἱὸν son) but with the neuter of the genus. The object is to emphasize, not the sex, but the peculiar qualities of masculinity - power and vigor. Rev., a son, a man-child. Compare John 16:21; Jeremiah 20:15. [source]
Lit., to shepherd or tend. See on Matthew 2:6. [source]
Compare Psalm 2:9, and see on Revelation 2:27. [source]
See on Matthew 12:12. Compare Acts 23:10; Judges 1:23. [source]
Reverse Greek Commentary Search for Revelation 12:5
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Compare Dante:“Thou knowest, who didst lift me with thy light”“Paradiso,” i., 75.The verb suits the swift, resistless, impetuous seizure of spiritual ecstasy. See on Matthew 11:12; and compare Acts 8:39; 1 Thessalonians 4:17; Revelation 12:5. [source]
First aorist active participle of διωκω diōkō to pursue, to chase, hostile pursuit here as in Matthew 5:10.; Matthew 10:23, etc. John now, after the “voice” in Revelation 12:10-13, returns to the narrative in Revelation 12:9. The child was caught away in Revelation 12:5, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since a.d. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of πατασσω patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.And he shall rule them (και αυτος ποιμανει kai autos poimanei). Emphatic use of αυτος autos twice (he himself). Future active of ποιμαινω poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.And he treadeth Change to present tense of πατεω pateō to tread (here transitive), with solemn repetition of και αυτος kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]
Emphatic use of αυτος autos twice (he himself). Future active of ποιμαινω poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd. [source]
That is, αχρι ου αν ηχο achri hou an hēxo above.Authority over the nations (εχουσιαν επι των ετνων exousian epi tōn ethnōn). From Psalm 2:8. The followers of the Messiah will share in his victory over his enemies (Revelation 1:6; Revelation 12:5; Revelation 19:15). [source]
From Psalm 2:8. The followers of the Messiah will share in his victory over his enemies (Revelation 1:6; Revelation 12:5; Revelation 19:15). [source]
Future active of ποιμαινω poimainō to shepherd (from ποιμην poimēn shepherd), also from Psalm 2:8. See again Revelation 7:17; Revelation 12:5; Revelation 19:15. [source]
“Shall shepherd them,” future active of ποιμαινω poimainō (from ποιμην poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους hodē gēsei autous). Future active of οδηγεω hodēgeō old word (from οδηγος hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]