KJV: And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
YLT: and I saw, and lo, in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb hath stood as it had been slain, having seven horns and seven eyes, which are the Seven Spirits of God, which are sent to all the earth,
Darby: And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as slain, having seven horns and seven eyes, which are the seven Spirits of God which are sent into all the earth:
ASV: And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.
| 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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| μέσῳ | [the] midst |
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Parse: Adjective, Dative Neuter Singular Root: μέσος Sense: middle. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θρόνου | throne |
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Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| τεσσάρων | four |
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Parse: Adjective, Genitive Neuter Plural Root: τέσσαρες Sense: four. |
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| ζῴων | living creatures |
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Parse: Noun, Genitive Neuter Plural Root: ζῷον Sense: a living being. |
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| τῶν | of the |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πρεσβυτέρων | elders |
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Parse: Adjective, Genitive Masculine Plural Root: πρεσβύτερος Sense: elder, of age,. |
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| Ἀρνίον | a Lamb |
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Parse: Noun, Nominative Neuter Singular Root: ἀρνίον Sense: . |
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| ἑστηκὸς | standing |
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Parse: Verb, Perfect Participle Active, Nominative Neuter Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| ἐσφαγμένον | having been slain |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Neuter Singular Root: σφάζω Sense: to slay, slaughter, butcher. |
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| κέρατα | horns |
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Parse: Noun, Accusative Neuter Plural Root: κέρας Sense: a horn. |
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| ἑπτὰ | seven |
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Parse: Adjective, Accusative Neuter Plural Root: ἑπτά Sense: seven. |
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| ὀφθαλμοὺς | eyes |
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Parse: Noun, Accusative Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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| ἑπτά | seven |
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Parse: Adjective, Accusative Masculine Plural Root: ἑπτά Sense: seven. |
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| ἑπτὰ | seven |
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Parse: Adjective, Nominative Neuter Plural Root: ἑπτά Sense: seven. |
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| Πνεύματα | Spirits |
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Parse: Noun, Nominative Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἀπεσταλμένοι | having been sent out |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| γῆν | earth |
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Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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Greek Commentary for Revelation 5:6
Stirred by the words of the elder in Revelation 5:5 “I beheld.” [source]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον arnion). Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters. [source]
Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11). [source]
Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9). [source]
Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Omit. [source]
Not on the throne, but perhaps in the space in the center of which is the throne, and which is surrounded by the twenty-four elders. [source]
The diminutive, very frequent in Revelation, and once in the Gospel of John (John 21:15). Nowhere else in the New Testament. Compare Isaiah 53:7; John 1:29, John 1:36. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice. [source]
The verb indicates violence, butchery. See on 1 John 3:12. It is also the sacrificial word. Exodus 12:6. [source]
Rev., more correctly, standing. Though slaughtered the lamb stands. Christ, though slain, is risen and living. [source]
See remarks on the Apocalyptic imagery, Revelation 1:16. The horn is the emblem of might. See 1 Samuel 2:10; 1 Kings 22:11; Psalm 112:9; Daniel 7:7, Daniel 7:20sqq.; Luke 1:69. Compare Matthew 28:18. The eyes represent the discerning Spirit of God in its operation upon all created things. [source]
See on Mark 3:14. [source]
Reverse Greek Commentary Search for Revelation 5:6
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
A particle of comparison. Compare Revelation 5:6, “a lamb as though it had been slain;” also Revelation 13:3. [source]
This word occurs in Leviticus 12:8; Numbers 15:11; Deuteronomy 14:4 of the lamb prescribed for the passover sacrifice (Exodus 12:5). John the Baptist applies it to Jesus (John 1:29, John 1:36). It occurs also in Acts 8:32 quoted from Isaiah 53:7. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. αρνιον arnion is used of Christ (Revelation 5:6, Revelation 5:12). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin.Without blemish (αμωμου amōmou). Without (alpha privative) spot (μωμος mōmos) as the paschal lamb had to be (Leviticus 22:21). So Hebrews 9:14.Without spot Without (alpha privative) stain Genitive case with αιματι haimati but in unusual position for emphasis and clearness with the participles following. [source]
First aorist active indicative of σπαζω sphazō old verb, to slay, to butcher, to cut the throat (Latin jugulare) like an ox in the shambles, in N.T. only here and Rev (Revelation 5:6, Revelation 5:9, Revelation 5:12, etc.).Wherefore? (χαριν τινοσ charin tinos̱). “For the sake of what?” Post-positive preposition (Ephesians 3:1, Ephesians 3:14) except here. The interpretation of the act of Cain (Genesis 4:8.) is an addition to the narrative, but in accord with Hebrews 11:4. Jealousy led to murder. [source]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
See on Revelation 5:6. [source]
See on Revelation 5:6. The law commanded that the blood of sacrificed animals should be poured out at the bottom of the altar of burnt-offering (Leviticus 4:7). [source]
See on Revelation 5:6. [source]
Read “the lamb.” See Revelation 5:6. [source]
Lit., slain. See on Revelation 5:6. The Rev. smitten is questionable. The word occurs eight times in Revelation, and in seven of these it must be rendered slain or slaughtered. Professor Milligan rightly observes that the statement is the counterpart of that in Revelation 5:6, where we read of the lamb as though it had been slaughtered. In both cases there had been actual death, and in both revival. The one is a mocking counterpart of the other. [source]
The preposition διά with the accusative signifies on account of. Hence Rev., correctly, because of: in virtue of the shedding of that blood. Similarly in the succeeding clause, “because of the word of their testimony.” For lamb, see on Revelation 5:6. [source]
Wild beast. See on Revelation 4:6. A different word from that wrongly translated beast, Revelation 4:6, Revelation 4:7; Revelation 5:6, etc. Compare Revelation 13:1; Revelation 17:8, and see Revelation href="/desk/?q=re+9:1&sr=1">Revelation 9:1. [source]
A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4). [source]
See Revelation 5:6; Revelation 7:17; Revelation 12:11; Revelation 13:8 and is in contrast with the anarthrous αρνιον arnion in Revelation 13:11. This proleptic vision of the Lamb “standing on the mount Zion” These victors have the name of the Lamb and God upon their foreheads as in Revelation 3:12; Revelation 22:4, in place of the mark of the beast above (Revelation 13:16; Revelation 14:11). This seal protects them (Revelation 9:4). [source]
Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11). [source]
Epexegetical explanatory purpose clause with ινα hina and the future active of σπαζω sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men. [source]
“Under” The altar of sacrifice (Exodus 39:39; Exodus 40:29), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see Matthew 5:23., often in Rev (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews 8:5). The Lamb was slain (Revelation 5:6, Revelation 5:9, Revelation 5:12) and these martyrs have followed the example of their Lord. [source]
Dative case as in a letter (Galatians 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts 20:5.) and at Colossal and Hierapolis (Colossians 1:1; Colossians 2:1; Colossians 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Revelation 1:4, Revelation 1:12, Revelation 1:16; Revelation 4:5; Revelation 5:1, Revelation 5:6; Revelation 8:2; Revelation 10:3; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 14:6.). [source]
This use of the articular nominative participle of ειμι eimi after απο apo instead of the ablative is not due to ignorance or a mere slip Here again there is a deliberate change from the articular participle to the relative use of ο ho (used in place of ος hos to preserve identity of form in the three instances like Ionic relative and since no aorist participle of ειμι eimi existed). The oracle in Pausanias X. 12 has it: ευς ην ευς εστι ευς εσσεται Zeus ēnο ερχομενος Zeus estiο εσομενος Zeus essetai (Zeus was, Zeus is, Zeus will be).Which is to come “The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
“The Coming One,” futuristic use of the present participle instead of απο των επτα πνευματων ho esomenos See the same idiom in Revelation 1:8; Revelation 4:8 and (without των ho erchomenos) in Revelation 11:17; Revelation 16:5.From the seven spirits (α apo tōn hepta pneumatōn). A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in Revelation 3:1; Revelation 4:5; Revelation 5:6 (from Zechariah 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Corinthians 12:4).Which are As in Revelation 4:5. [source]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια dia as the ground for the victory and not the means, as by εν en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων dia ton logon tēs marturias autōn). The same use of δια dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Perfect passive participle of σπαζω sphazō as in Revelation 5:6, accusative singular agreeing with μιαν mian (one of the heads), object of ειδον eidon understood, “as though slain” (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in Revelation 5:6.And his death-stroke was healed (και η πληγη αυτου ετεραπευτη kai hē plēgē autou etherapeuthē). First aorist passive indicative of τεραπευω therapeuō “The stroke of death” (that led to death). Apparently refers to the death of Nero in June 68 a.d. by his own hand. But after his death pretenders arose claiming to be Nero redivivus even as late as 89 (Tacitus, Hist. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound.Wondered after the beast First aorist passive (deponent) indicative of ταυμαζω thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
See Revelation 5:6. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed. [source]
In Revelation 5:6 we have εν μεσωι του τρονου en mesōi tou thronou as the position of the Lamb, and so that is apparently the sense of ανα μεσον ana meson here as in Matthew 13:25, though it can mean “between,” as clearly so in 1 Corinthians 6:5. [source]
Redundant use of genitive ου autou (his) with ων hou (whose) as common in this book, and singular instead of plural παντες hōn with antecedent ου γεγραπται pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Change of person and this verb applied not to Christ as just before, but to the one who wishes to greet Christ. The thirsty man is bidden to come himself before it is too late. See Revelation 5:6 for διπσαω dipsaō used for spiritual thirst, and in particular John 6:35; John 7:37 for one thirsting for the water of life (Revelation 21:6; Revelation 22:1). Cf. Isaiah 55:1.He that will (ο τελων ho thelōn). Even if not yet eagerly thirsting. This one is welcome also. For this use of τελω thelō see Philemon 2:13.Let him take Second ingressive aorist active imperative of λαμβανω lambanō In accordance with the free promise in Revelation 21:6, “freely” (δωρεαν dōrean) here as there. This gracious and wide invitation is cheering after the gloomy picture of the doomed and the damned. The warnings against the dragon and the two beasts with all their dreadful consequences are meant to deter men from falling victims to all the devil‘s devices then and now. The door of mercy still stands wide open today, for the end has not yet come. The series of panoramas is over, with the consummation pictured as a reality. Now we drop back to the standpoint before we saw the visions through John‘s eyes. In Revelation 22:17 we hear the voice of the Spirit of God inviting all who hear and see to heed and to come and drink of the water of life freely offered by the Lamb of God. [source]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον arnion). Elsewhere in the N.T. ο αμνος ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Second perfect active (intransitive of ιστημι histēmi) neuter accusative singular (grammatical gender like αρνιον arnion), though some MSS. read εστηκως hestēkōs (natural gender masculine and nominative in spite of ειδον eidon construction according to sense).As though it had been slain (ως εσπαγμενον hōs esphagmenon). Perfect passive predicate participle of σπαζω sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα echonta (masculine accusative singular) or εχον echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω apostellō masculine plural (agreeing with οι hoi and οπταλμους ophthalmous in gender), but some MSS. have απεσταλμενα apestalmena agreeing with the nearer πνευματα pneumata f0). [source]
Agreeing in gender (grammatical neuter) with αρνιον arnion but some MSS. have αχιος axios (masculine, natural gender). Note change to third person εστιν estin instead of second ει ei The point of the song is the same as that in Revelation 5:9, Revelation 5:10, but the language differs. Note the repeated article το to (the lamb the slain) referring to Revelation 5:6, Revelation 5:9. Note also the one article την tēn before δυναμιν dunamin for all the seven grounds of praise (δυναμιν dunamin power, πλουτον plouton wealth, σοπιαν sophian wisdom, ισχυν ischun strength, τιμην timēn honor, δοχαν doxan glory, ευλογιαν eulogian blessing), though πλουτον plouton is masculine, in contrast with separate article for each item (all three feminine) in Revelation 4:11, here grouping them all together, “a heptad of praise” (Swete). [source]
Second aorist active infinitive of λαμβανω lambanō and here the nominative case, the subject of εδοτη edothē (see Revelation 6:2), “to take peace out of the earth.” Alas, how many red horses have been ridden through the ages.And that they should slay one another (και ινα αλληλους σπαχουσιν kai hina allēlous sphaxousin). Epexegetical explanatory purpose clause with ινα hina and the future active of σπαζω sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men.A great sword Μαχαιρα Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]
The lives, for the life is in the blood (Leviticus 17:11), were given for Christ (Philemon 2:17; 2 Timothy 4:6).Of the slain (των εσπαγμενων tōn esphagmenōn). See Revelation 5:6. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed.For the word of God As in Revelation 1:9, the confession of loyalty to Christ as opposed to emperor-worship.And for the testimony which they held (και δια την μαρτυριαν ην ειχον kai dia tēn marturian hēn eichon). See also Revelation 1:9. Probably και kai equals “even” here, explaining the preceding. The imperfect tense ειχον eichon suits the repetition of the witness to Christ and the consequent death. [source]