KJV: And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
YLT: and I saw a strong messenger crying with a great voice, 'Who is worthy to open the scroll and to loose the seals of it?'
Darby: And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to break its seals?
ASV: And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?
| 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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| ἄγγελον | an angel |
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Parse: Noun, Accusative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἰσχυρὸν | strong |
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Parse: Adjective, Accusative Masculine Singular Root: ἰσχυρός Sense: strong, mighty. |
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| κηρύσσοντα | proclaiming |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| φωνῇ | a voice |
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Parse: Noun, Dative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| μεγάλῃ | loud |
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Parse: Adjective, Dative Feminine Singular Root: μέγας Sense: great. |
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| Τίς | Who is |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τίς Sense: who, which, what. |
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| ἄξιος | worthy |
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Parse: Adjective, Nominative Masculine Singular Root: ἄξιος Sense: weighing, having weight, having the weight of another thing of like value, worth as much. |
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| ἀνοῖξαι | to open |
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Parse: Verb, Aorist Infinitive Active Root: ἀνοίγω Sense: to open. |
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| βιβλίον | scroll |
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Parse: Noun, Accusative Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
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| λῦσαι | to break |
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Parse: Verb, Aorist Infinitive Active Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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| σφραγῖδας | seals |
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Parse: Noun, Accusative Feminine Plural Root: σφραγίς Sense: a seal. |
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| αὐτοῦ | of it |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Revelation 5:2
One needed (Revelation 10:1; Revelation 18:21) “whose call could reach to the farthest limits of the universe” (Beckwith) and so “with a great voice” See εν ισχυραι πωνηι en ischurāi phōnēi (Revelation 18:2). [source]
Present active predicate participle of κηρυσσω kērussō to herald, to preach.Worthy to open and to loose (αχιος ανοιχαι και λυσαι axios anoixai kai lusai). Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω anoigō and λυω luō though ινα hina and the subjunctive can be used after αχιος axios as in John 1:27. Here αχιος axios is like ικανος hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book. [source]
Either as being of higher rank, or with reference to the great voice. [source]
As in John 1:27. Morally entitled. [source]
Reverse Greek Commentary Search for Revelation 5:2
Lit., unrolled. Both this and the simple verb πτύσσω , to close (Luke 4:20), occur only once in the New Testament. The former word was used in medical language of the opening out of various parts of the body, and the latter of the rolling up of bandages. The use of these terms by Luke the physician is the more significant from the fact that elsewhere in the New Testament ἀνοίγω is used for the opening of a book (Revelation 5:2-5; Revelation 10:2, Revelation 10:8; Revelation 20:12); and εἰλίσσω , for rolling it up (Revelation 6:14). [source]
But the seventh trumpet does not sound till Revelation 11:15. This angel is not one of the seven or of the four, but like the other strong angel in Revelation 5:2; Revelation 18:21 or the other angel in Revelation 14:6, Revelation 14:15. The sixth trumpet of Revelation 9:13 ends in Revelation 9:21. The opening of the seventh seal was preceded by two visions (chapter Rev 7) and so here the sounding of the seventh trumpet (Revelation 11:15) is preceded by a new series of visions (10:1-11:14). [source]
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]
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]
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]
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]
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]
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]