The Meaning of Revelation 19:12 Explained

Revelation 19:12

KJV: His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.

YLT: and his eyes are as a flame of fire, and upon his head are many diadems -- having a name written that no one hath known, except himself,

Darby: And his eyes are a flame of fire, and upon his head many diadems, having a name written which no one knows but himself;

ASV: And his eyes are a flame of fire, and upon his head are many diadems; and he hath a name written which no one knoweth but he himself.

KJV Reverse Interlinear

<1161> His  eyes  [were] as  a flame  of fire,  and  on  his  head  [were] many  crowns;  and he had  a name  written,  that  no man  knew,  but  he himself. 

What does Revelation 19:12 Mean?

Verse Meaning

Jesus Christ"s eyes suggest His piercing judgment of sin that takes everything into account (cf. Revelation 1:14; Revelation 2:18). His many diadems (Gr. diadema, regal crowns, cf. Revelation 12:3; Revelation 13:1) symbolize His right to rule the world as King of kings. [1]
"Christ, who refused the diadem when [2] offered to Him by the Tempter (Mt. iv9) was crowned on the merit of His victorious Passion, and now appears wearing not one royal crown alone, but many." [3]
His unknown name was not known to John or to anyone else in John"s day, but it may become known when Jesus Christ returns (cf. Revelation 2:17; Genesis 32:29; Judges 13:18; Matthew 11:27).
"Throughout the ancient world a name revealed the nature of an individual, who he is and what he is. The unknown name of the Christ comports with the fact that his nature, his relationships to the Father, and even his relationship to humanity, transcend all human understanding." [4]
"It is possible that there is another thought. Those who practiced magic in the first century believed that to know a name gave power over him whose name it was. John may well be saying that no-one has power over Christ. He is supreme. His name is known only to Himself." [5]

Context Summary

Revelation 19:11-21 - "king Of Kings, And Lord Of Lords"
A sublime vision of Christ, as He comes to judge the beast, that is, the world-power, which has ever been in antagonism to the principles of His Kingdom. We must distinguish between it and the final judgment. This precedes, that follows, the millennial reign. Compare Matthew 24:27; Matthew 24:29; Matthew 24:37; Matthew 24:39. The blood in which His vesture is dipped is not His own, but that of His foes. See Isaiah 63:2. Here at last is fulfilled Psalms 2:9.
Notice the attributes of Christ: He is Faithful, because He will stand by us to the end. He is True, never doing less but always more than He has promised. Pure as flame. He is also in many realms; and the Word of God, that is, the final utterance and complete revelation of the Most High. Let us follow Him! But if we do, we must resemble Him. His robes are naturally white, but we must wash ours, that we may have the right to the tree of life and to enter the city of God. Compare Psalms 110:1-7. This will be the time, also, to which our Lord referred in Matthew 13:41. God's whirlwind will scatter the chaff. [source]

Chapter Summary: Revelation 19

1  God is praised in heaven for judging the great harlot, and avenging the blood of his saints
7  The marriage of the Lamb
10  The angel will not be worshipped
17  The birds called to the great slaughter

Greek Commentary for Revelation 19:12

A flame of fire [πλοχ πυρος]
As in the opening vision of Christ in Revelation 1:14 (Revelation 2:18). [source]
Many diadems [διαδηματα πολλα]
A new feature, but the dragon has a diadem on each of his seven heads (Revelation 12:3) and the first beast one upon each of his ten horns (Revelation 13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (Revelation 19:16).And he hath (και εχων — kai echōn). Nominative active present participle of εχω — echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου — autou (his) is genitive.A name written Perfect passive participle of γραπω — graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος — ei mē autos). “Except himself” (common ellipsis of the verb after ει μη — ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
And he hath [και εχων]
Nominative active present participle of εχω — echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου — autou (his) is genitive. [source]
A name written [ονομα γεγραμμενον]
Perfect passive participle of γραπω — graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος — ei mē autos). “Except himself” (common ellipsis of the verb after ει μη — ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
But he himself [ει μη αυτος]
“Except himself” (common ellipsis of the verb after ει μη — ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
Crowns [διαδήματα]
See on 1 Peter 5:4; see on James 1:12. [source]

Reverse Greek Commentary Search for Revelation 19:12

John 17:11 Those whom [οὓς]
The correct reading is ᾧ , referring to name. Thy name which Thou hast given me. So in John 17:12. Compare Philemon 2:9, Philemon 2:10; Revelation 2:17; Revelation 19:12; Revelation 22:4. [source]
Revelation 4:4 Crowns [στεφάνους]
See on 1 Peter 5:4; see on James 1:12. Στέφανος with the epithet golden is found only in Revelation. Compare Revelation 9:7; Revelation 14:14. The natural inference from this epithet and from the fact that the symbolism of Revelation is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that στέφανος is here used of the royal crown, especially since the Church is here represented as triumphant- a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses διάδημα (Revelation 12:3; Revelation 13:1; compare Revelation 17:9, Revelation 17:10; Revelation 19:12). Trench (“Synonyms of the New Testament”) claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown ( στέφανος ) of the Son of Man (Revelation 14:14) is the conqueror's crown. It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:3; Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14, give some warrant for the remark of Professor Thayer (“New Testament Lexicon”) that it is doubtful whether the distinction between στέφανος and διάδημα (the victor's wreath and the kingly crown ) was strictly observed in Hellenistic Greek. The crown of thorns ( στέφανος ) placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown. -DIVIDER-
-DIVIDER-
[source]

Revelation 19:13 The Word of God [ὁ Λόγος τοῦ Θεοῦ]
This name for our Lord is found in the New Testament only in the writings of John. It is one of the links which connects Revelation with John's other writings. Compare John 1:1-14; 1 John 1:1. Some object to this on the ground that, in the Gospel of John, the term is used absolutely, the Word, whereas here it is qualified, the Word of God, which the Evangelist nowhere employs, and in 1 John 1:1, the Word of life. But, as Alford observes: “It may be left to any fair-judging reader to decide whether it be not a far greater argument for identity that the remarkable designation ὁ Λόγος theWord is used, than for diversity, that, on the solemn occasion described in the Apocalypse, the hitherto unheard adjunct of God is added.” The idea of God which is represented here, underlies the absolute term the Word in John 1:1. It is further urged that in the Gospel ὁ Λόγος is applied to the prehistoric Christ, while in this passage it is applied to the historic Christ. But the name of the historic Christ is that referred to in Revelation 19:12, not in Revelation 19:13. It is the name “which no one knoweth but He Himself,” expressing the character of His whole redeeming work. The name in Revelation 19:13is that which belongs originally and essentially to Him. [source]
Revelation 1:14 Flame of fire []
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]
Revelation 1:14 White as snow [ως χιων]
Just “as snow,” also in Daniel 7:9. In N.T. only here and Matthew 28:3.As a flame of fire (ως πλοχ πυρος — hōs phlox puros). In Daniel 7:9 the throne of the Ancient of Days is πλοχ πυρος — phlox puros while in Daniel 10:6 the eyes of the Ancient of Days are λαμπαδες πυρος — lampades puros (lamps of fire). See also Revelation 2:18; Revelation 19:12 for this bold metaphor (like Hebrews 1:7). [source]
Revelation 1:14 As a flame of fire [ως πλοχ πυρος]
In Daniel 7:9 the throne of the Ancient of Days is πλοχ πυρος — phlox puros while in Daniel 10:6 the eyes of the Ancient of Days are λαμπαδες πυρος — lampades puros (lamps of fire). See also Revelation 2:18; Revelation 19:12 for this bold metaphor (like Hebrews 1:7). [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 12:3 Seven diadems [επτα διαδηματα]
Old word from διαδεω — diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος — stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Revelation 14:14 Having [εχων]
Nominative again after the ιδου — idou construction, just before, not after, ειδον — eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ — drepanon oxu). Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Revelation 2:17 But he that receiveth it [ει μη ο λαμβανων]
“Except the one receiving it.” See Matthew 11:27 for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also Revelation 19:12. [source]
Revelation 3:12 Which cometh down [η καταβαινουσα]
Nominative case in apposition with the preceding genitive πολεως — poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον — to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Revelation 12:3 And behold [και ιδου]
As often (Revelation 4:1; Revelation 6:2, Revelation 6:5, Revelation 6:8, etc.).A great red dragon (δρακων μεγας πυρρος — drakōn megas purros). Homer uses this old word (probably from δερκομαι — derkomai to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah 51:9.; Job 26:12.), Behemoth (Job 40:15-24), Leviathan (Isaiah 27:1), the Serpent (Amos 9:2.). In Psalm 74:13 we read of “the heads of the dragons.” On πυρρος — purros (red) see Revelation 6:4. Here (Revelation 12:9) and in Revelation 20:2 the great dragon is identified with Satan. See Dan 7 for many of the items here, like the ten horns (Daniel 7:7) and hurling the stars (Daniel 8:10). The word occurs in the Apocalypse alone in the N.T.Seven diadems Old word from διαδεω — diadeō (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with στεπανος — stephanos (chaplet or wreath like the Latin corona as in Revelation 2:10), in N.T. only here, Revelation 13:1; Revelation 19:12. If Christ as Conqueror has “many diadems,” it is not strange that Satan should wear seven (ten in Revelation 13:1). [source]
Revelation 14:14 I saw one sitting [κατημενον]
No ειδον — eidon here, but the accusative follows the ειδον — eidon at the beginning, as νεπελη — nephelē is nominative after ιδου — idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου — homoion huion anthrōpou). Accusative here after ομοιον — homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου — idou construction, just before, not after, ειδον — eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ — drepanon oxu). Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Revelation 19:13 In a garment [ιματιον]
Accusative case after the passive participle περιβεβλημενος — peribeblēmenos Perfect passive participle of ραντιζω — rantizō in the predicate accusative case agreeing with ιματιον — himation A Q here read βεβαμμενον — bebammenon (perfect passive participle of βαπτω — baptō to dip). Probably ρεραντισμενον — rerantismenon (sprinkled) is correct, because the picture comes from Isaiah 63:3, where Aquila and Symmachus use ραντιζω — rantizō The use of βεβαμμενον — bebammenon (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ‘s enemies with which his raiment Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]
Revelation 19:13 The Word of God [ο Λογος του τεου]
Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]
Revelation 3:12 Mine own new name [το ονομα μου το καινον]
For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Revelation 4:4 In white garments [ιματιοις λευκοις]
Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 4:4 Crowns of gold [στεπανους χρυσους]
Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 2:17 A white stone [πσηπον λευκην]
This old word for pebble (from πσαω — psaō to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in Acts 26:10, where Paul speaks of “depositing his pebble” Perfect passive predicate participle of γραπω — graphō Not the man‘s own name, but that of Christ (Heitmuller, Im Namen Jesu, p. 128-265). See Revelation 3:12 for the name of God so written on one. The man himself may be the πσηπος — psēphos on which the new name is written. “The true Christian has a charmed life” (Moffatt).But he that receiveth it “Except the one receiving it.” See Matthew 11:27 for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also Revelation 19:12. [source]
Revelation 3:12 A pillar [στυλον]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη — ou mē with the second aorist active subjunctive of ερχομαι — erchomai The subject is ο νικων — ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος — stulos (pillar), remains in place.Upon him Upon ο νικων — ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ — tēs kainēs Ierousalēm). Not νεας — neas (young), but καινης — kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ — Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα — Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως — poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον — to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Revelation 3:12 Upon him [επ αυτον]
Upon ο νικων — ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ — tēs kainēs Ierousalēm). Not νεας — neas (young), but καινης — kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ — Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα — Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως — poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον — to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Revelation 4:4 Four and twenty thrones [τρονοι εικοσι τεσσαρες]
So P Q, but Aleph A have accusative τρονους — thronous (supply ειδον — eidon from Revelation 4:1) and τεσσαρες — tessares (late accusative in ες — ̇es). This further circle of thrones beyond the great throne.I saw four and twenty elders (εικοσι τεσσαρας πρεσβυτερους — eikosi tessaras presbuterous). No ειδον — eidon in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (Revelation 4:4, Revelation 4:10; Revelation 5:8; Revelation 11:16; Revelation 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chron 24:1-19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6.Sitting Upon their thrones.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 4:4 Sitting [κατημενους]
Upon their thrones.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]

What do the individual words in Revelation 19:12 mean?

- And the eyes of Him [are] like a flame of fire and upon the head royal crowns many having a name having been written which no one knows if not He Himself
οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός καὶ ἐπὶ τὴν κεφαλὴν διαδήματα πολλά ἔχων ὄνομα γεγραμμένον οὐδεὶς οἶδεν εἰ μὴ αὐτός

οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ὀφθαλμοὶ  the  eyes 
Parse: Noun, Nominative Masculine Plural
Root: ὀφθαλμός  
Sense: the eye.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
[ὡς]  [are]  like 
Parse: Conjunction
Root: ὡς 
Sense: as, like, even as, etc.
φλὸξ  a  flame 
Parse: Noun, Nominative Feminine Singular
Root: φλόξ  
Sense: a flame.
πυρός  of  fire 
Parse: Noun, Genitive Neuter Singular
Root: πῦρ  
Sense: fire.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
κεφαλὴν  head 
Parse: Noun, Accusative Feminine Singular
Root: κεφαλή  
Sense: the head, both of men and often of animals.
διαδήματα  royal  crowns 
Parse: Noun, Nominative Neuter Plural
Root: διάδημα  
Sense: a diadem.
πολλά  many 
Parse: Adjective, Nominative Neuter Plural
Root: πολύς  
Sense: many, much, large.
ὄνομα  a  name 
Parse: Noun, Accusative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
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.
οὐδεὶς  no  one 
Parse: Adjective, Nominative Masculine Singular
Root: οὐδείς 
Sense: no one, nothing.
οἶδεν  knows 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: οἶδα  
Sense: to see.
αὐτός  He  Himself 
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.