KJV: And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
YLT: And I saw the heaven having been opened, and lo, a white horse, and he who is sitting upon it is called Faithful and True, and in righteousness doth he judge and war,
Darby: And I saw the heaven opened, and behold, a white horse, and one sitting on it, called Faithful and True, and he judges and makes war in righteousness.
ASV: And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteous he doth judge and make war.
| εἶδον | I saw |
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Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εἶδον Sense: to see with the eyes. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανὸν | heaven |
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Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ἠνεῳγμένον | having been opened |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: ἀνοίγω Sense: to open. |
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| ἰδοὺ | behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| ἵππος | a horse |
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Parse: Noun, Nominative Masculine Singular Root: ἵππος Sense: a horse. |
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| λευκός | white |
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Parse: Adjective, Nominative Masculine Singular Root: λευκός Sense: light, bright, brilliant. |
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| ὁ | the [One] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| καθήμενος | sitting |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| καλούμενος | called |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: καλέω Sense: to call. |
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| Πιστὸς | Faithful |
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Parse: Adjective, Nominative Masculine Singular Root: πιστός Sense: trusty, faithful. |
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| Ἀληθινός | TRUE |
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Parse: Adjective, Nominative Masculine Singular Root: ἀληθινός Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine. |
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| δικαιοσύνῃ | righteousness |
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Parse: Noun, Dative Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
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| κρίνει | He judges |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| πολεμεῖ | makes war |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: πολεμέω Sense: to war, carry on war. |
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Greek Commentary for Revelation 19:11
Perfect passive participle (triple reduplication) of ανοιγω anoigō Accusative case after ειδον eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]
Nominative case because of ιδου idou not ειδον eidon Cf. Revelation 6:2 for ιππος λευκος hippos leukos The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by “Faithful and True” Cf. also Revelation 22:6.In righteousness he doth judge and make war (εν δικαιοσυνηι κρινει και πολεμει en dikaiosunēi krinei kai polemei). See Isaiah 11:3. The Messiah is both Judge and Warrior, but he does both in righteousness (Revelation 15:3; Revelation 16:5, Revelation 16:7; Revelation 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected. [source]
See Isaiah 11:3. The Messiah is both Judge and Warrior, but he does both in righteousness (Revelation 15:3; Revelation 16:5, Revelation 16:7; Revelation 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected. [source]
Compare Revelation 6:2. [source]
Reverse Greek Commentary Search for Revelation 19:11
The Greek form of a Hebrew name, which had been borne by two illustrious individuals in former periods of the Jewish history - Joshua, the successor of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally named Hoshea (saving )which was altered by Moses into Jehoshua (Jehovah (our )Salvation ) (Numbers 13:16). The meaning of the name, therefore, finds expression in the title Saviour, applied to our Lord (Luke 1:47; Luke 2:11; John 4:42). Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Revelation 19:11-16). As God's revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Joshua 5:13, Joshua 5:14). Under Joshua the enemies of Israel were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which overcomes the world (Hebrews 12:2). Following him, we enter into rest. -DIVIDER- -DIVIDER- The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (Zechariah 3:1-10; compare Ezra 2:2) in court before God, under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and crowned with the priestly mitre. -DIVIDER- -DIVIDER- Thus in this priestly Jeshua we have a type of our “Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;” confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left behind. He counts not “equality with God a thing to be grasped at,” but “empties-DIVIDER- himself,” taking the “form of a servant,” humbling himself and becoming “obedient even unto death” (Philemon 2:6, Philemon 2:7, Rev.). He assumes the stained garments of our humanity. He who “knew no sin” is “made to be sin on our behalf, that we might become the righteousness of God in him” (2 Corinthians 5:21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will rebuke the malice and cast down the power of Satan. He will behold him” as lightning fall from heaven” (Luke 10:18). He will raise and save and purify men of weak natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, “unto him that loveth us, and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and ever. Amen” (Revelation 1:5, Revelation 1:6, in Rev.). -DIVIDER- -DIVIDER- It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former. Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Romans 9:25, Rev.) and means saving. He is, in a peculiar sense, the prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient, forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hosea 1-3). So long as he lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's love for us when alien from him, and with nothing in us to love. The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest. [source]
See on 2 Corinthians 2:14. If we take this phrase in the sense which it bears in that passage, leading in triumph, there seems something incongruous in picturing the angelic ministers of the law as captives of war, subjugated and led in procession. The angels “do His commandments and hearken unto the voice of His word.” But while I hold to that explanation in 2Corinthians, I see no reason why the word may not be used here less specifically in the sense of leading a festal procession in which all share the triumph; the heavenly ministers, though set aside as mediators, yet exulting in the triumph of the one and only Mediator. Even in the figure in 2Corinthians, the captives rejoice in the triumph. Compare Revelation 19:11. Our knowledge of the word θριαμβεύω is not so extensive or accurate as to warrant too strict limitations in our definition. [source]
See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture. [source]
For the phraseology see on 1 John 4:9. For witness, see on John 1:7; see on 1 Peter 5:1. As applied to the Messiah, see Psalm 89:37; Isaiah 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Revelation 1:4. The word πιστὸς , faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Matthew 24:45; Luke 12:42). Hence, trustworthy (1 Corinthians 7:25; 2 Timothy 2:2). Of things that can be relied upon (1 Timothy 3:1; 2 Timothy 2:11). (2), Confiding; trusting; a believer (Galatians 3:9; Acts 16:1; 2 Corinthians 6:15; 1 Timothy 5:16). See on 1 John 1:9. The word is combined with ἀληθινός , true, genuine in Revelation 3:14; Revelation 19:11; Revelation 21:5; Revelation 22:6. Richard of St. Victor (cited by Trench) says: “A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.” [source]
Compare Daniel 10:6. Fire, in Scripture, is the expression of divine anger. The figure may include the thought of the clear and penetrating insight of the Son of Man; but it also expresses His indignation at the sin which His divine insight detects. Compare Revelation 19:11, Revelation 19:12. So Homer, of Agamemnon in a rage: “His eyes were like shining fire” (“Iliad,” i., 104); also of Athene, when she appears to Achilles: “Her eyes appeared dreadful to him” (“Iliad,” i., 200). [source]
As in Revelation 17:8. “Domitian was assassinated (September 18, 96), after a terrible struggle with his murderers. The tyrant‘s end was a symbol of the end to which the Beast which he personated was hastening” (Swete). Cf. Revelation 19:11-21. [source]
Probably this means a change of speakers, made plain by μοι moi (to me) in many MSS. An angel apparently (as in Revelation 14:13; Revelation 19:9.) assures John and urges him to write The reason given (οτι hoti for) is precisely the saying in Revelation 22:6 and he uses the two adjectives (πιστοι και αλητινοι pistoi kai alēthinoi) employed in Revelation 19:11 about God himself, and Revelation 3:14 about Christ. In Revelation 19:9 αλητινοι alēthinoi occurs also about “the words of God” as here. They are reliable and genuine. [source]
This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16). [source]
This combination is frequent in the Apocalypse (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8; Revelation 14:1, Revelation 14:14; Revelation 19:11). [source]
Present active participle of εχερχομαι nikaō to conquer Purpose clause with νικαω hina and the first aorist active subjunctive of και ινα νικησηι nikaō Here ινα hōs nikēsōn (future active participle with νικαω hōs) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. “It is tempting to identify him with the Rider on the white horse in Revelation 19:11., whose name is ‹the Word of God‘” (Swete). Tempting, “but the two riders have nothing in common beyond the white horse.”sa60 [source]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]
Future middle of οραω horaō a reminiscence of Zechariah 12:10 according to the text of Theodotion (Aquila and Symmachus) rather than the lxx and like that of Matthew 24:30 (similar combination of Daniel and Zechariah) and Matthew 26:64. This picture of the victorious Christ in his return occurs also in Revelation 14:14, Revelation 14:18-20; Revelation 19:11-21; Revelation 20:7-10.And they which (και οιτινες kai hoitines). “And the very ones who,” Romans and Jews, all who shared in this act.Pierced First aorist active indicative of εκκεντεω ekkenteō late compound (Aristotle, Polybius, lxx), from εκ ek and κεντεω kenteō (to stab, to pierce), in N.T., only here and John 19:37, in both cases from Zechariah 12:10, but not the lxx text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila).Shall mourn (κοπσονται kopsontai). Future middle (direct) of κοπτω koptō old verb, to cut, “they shall cut themselves,” as was common for mourners (Matthew 11:17; Luke 8:52; Luke 23:27). From Zechariah 12:12. See also Revelation 18:9.Tribes Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in Revelation 7:4-8. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
In Zechariah 6:1-8 we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God‘s will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession.Had (εχων echōn). Agreeing in gender and case with ο κατημενος ho kathēmenos bow (τοχον toxon). Old word (Zechariah 9:13. of a great bow), here only in N.T.Was given First aorist passive indicative of διδωμι didōmi crown See note on Revelation 4:4 for this word.He came forth (exēlthen). Second aorist active indicative of exerchomai either to come out or to go out (went forth).Conquering Present active participle of εχερχομαι nikaō to conquer Purpose clause with νικαω hina and the first aorist active subjunctive of και ινα νικησηι nikaō Here ινα hōs nikēsōn (future active participle with νικαω hōs) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. “It is tempting to identify him with the Rider on the white horse in Revelation 19:11., whose name is ‹the Word of God‘” (Swete). Tempting, “but the two riders have nothing in common beyond the white horse.”sa60 [source]
First aorist passive indicative of διδωμι didōmi crown See note on Revelation 4:4 for this word.He came forth (exēlthen). Second aorist active indicative of exerchomai either to come out or to go out (went forth).Conquering Present active participle of εχερχομαι nikaō to conquer Purpose clause with νικαω hina and the first aorist active subjunctive of και ινα νικησηι nikaō Here ινα hōs nikēsōn (future active participle with νικαω hōs) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. “It is tempting to identify him with the Rider on the white horse in Revelation 19:11., whose name is ‹the Word of God‘” (Swete). Tempting, “but the two riders have nothing in common beyond the white horse.”sa60 [source]