KJV: And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
YLT: and I saw, and lo, a pale horse, and he who is sitting upon him -- his name is Death, and Hades doth follow with him, and there was given to them authority to kill, (over the fourth part of the land,) with sword, and with hunger, and with death, and by the beasts of the land.
Darby: And I saw: and behold, a pale horse, and he that sat upon it, his name was Death, and hades followed with him; and authority was given to him over the fourth of the earth to slay with sword, and with hunger, and with death, and by the beasts of the earth.
ASV: And I saw, and behold, a pale horse: and he that sat upon him, his name was Death; and Hades followed with him. And there was given unto them authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth.
εἶδον | I looked |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: εἶδον Sense: to see with the eyes. |
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ἰδοὺ | behold |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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ἵππος | a horse |
Parse: Noun, Nominative Masculine Singular Root: ἵππος Sense: a horse. |
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χλωρός | pale |
Parse: Adjective, Nominative Masculine Singular Root: χλωρός Sense: green. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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καθήμενος | sitting |
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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ὄνομα | [the] name |
Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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αὐτῷ | of him [was] |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θάνατος | Death |
Parse: Noun, Nominative Masculine Singular Root: θάνατος Sense: the death of the body. |
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ᾅδης | Hades |
Parse: Noun, Nominative Masculine Singular Root: ᾅδης Sense: name Hades or Pluto, the god of the lower regions. |
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ἠκολούθει | was following |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀκολουθέω Sense: to follow one who precedes, join him as his attendant, accompany him. |
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ἐδόθη | was given |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐξουσία | authority |
Parse: Noun, Nominative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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ἐπὶ | over |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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τέταρτον | fourth |
Parse: Adjective, Accusative Neuter Singular Root: τέταρτος Sense: the fourth. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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γῆς | earth |
Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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ἀποκτεῖναι | to kill |
Parse: Verb, Aorist Infinitive Active Root: ἀποκτείνω Sense: to kill in any way whatever. |
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ῥομφαίᾳ | sword |
Parse: Noun, Dative Feminine Singular Root: ῥομφαία Sense: a large sword. |
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λιμῷ | famine |
Parse: Noun, Dative Masculine Singular Root: λιμός Sense: scarcity of harvest, famine. |
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θανάτῳ | plague |
Parse: Noun, Dative Masculine Singular Root: θάνατος Sense: the death of the body. |
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θηρίων | beasts |
Parse: Noun, Genitive Neuter Plural Root: θηρίον Sense: an animal. |
Greek Commentary for Revelation 6:8
Old adjective. Contracted from χλοερος chloeros (from χλοη chloē tender green grass) used of green grass (Mark 6:39; Revelation 8:7; Revelation 9:4), here for yellowish, common in both senses in old Greek, though here only in N.T. in this sense, greenish yellow. We speak of a sorrel horse, never of a green horse. Zechariah (Zechariah 6:3) uses ποικιλος poikilos (grizzled or variegated). Homer used χλωρος chlōros of the ashen colour of a face blanched by fear (pallid) and so the pale horse is a symbol of death and of terror. [source]
Anacoluthon in grammatical structure like that in John 3:1 (cf. Revelation 2:26) and common enough. Death is the name of this fourth rider (so personified) and there is with Death “his inseparable comrade, Hades (Revelation 1:16; Revelation 20:13.)” (Swete). Hades Imperfect active of ακολουτεω akoloutheō kept step with death, whether on the same horse or on another horse by his side or on foot John does not say.Over the fourth part of the earth Partitive genitive γης gēs after τεταρτον tetarton Wider authority First aorist active infinitive of αποκτεινω apokteinō explanation of the εχουσια exousia (authority). The four scourges of Ezekiel 14:21 are here reproduced with instrumental εν en with the inanimate things (ρομπαιαι λιμωι τανατωι romphaiāiυπο limōi thanatōi) and τηριων hupo for the beasts (τανατωι thēriōn). Death here (λοιμος thanatōi) seems to mean pestilence as the Hebrew does (λιμος loimos - cf. limos famine). Cf. the “black death” for a plague. [source]
Imperfect active of ακολουτεω akoloutheō kept step with death, whether on the same horse or on another horse by his side or on foot John does not say. [source]
Partitive genitive γης gēs after τεταρτον tetarton Wider authority First aorist active infinitive of αποκτεινω apokteinō explanation of the εχουσια exousia (authority). The four scourges of Ezekiel 14:21 are here reproduced with instrumental εν en with the inanimate things (ρομπαιαι λιμωι τανατωι romphaiāiυπο limōi thanatōi) and τηριων hupo for the beasts (τανατωι thēriōn). Death here (λοιμος thanatōi) seems to mean pestilence as the Hebrew does (λιμος loimos - cf. limos famine). Cf. the “black death” for a plague. [source]
First aorist active infinitive of αποκτεινω apokteinō explanation of the εχουσια exousia (authority). The four scourges of Ezekiel 14:21 are here reproduced with instrumental εν en with the inanimate things Death here Cf. the “black death” for a plague. [source]
Only in Revelation, except Mark 6:39. Properly, greenish-yellow, like young grass or unripe wheat. Homer applies it to honey, and Sophocles to the sand. Generally, pale, pallid. Used of a mist, of sea-water, of a pale or bilious complexion. Thucydides uses it of the appearance of persons stricken with the plague (ii., 49). In Homer it is used of the paleness of the face from fear, and so as directly descriptive of fear (“Iliad,” x., 376; xv., 4). Of olive wood (“Odyssey,” ix., 320,379) of which the bark is gray. Gladstone says that in Homer it indicates rather the absence than the presence of definite color. In the New Testament, always rendered green, except here. See Mark 6:39; Revelation 8:7; Revelation 9:14. [source]
Properly, Hades. The realm of the dead personified. See on Matthew 16:18. [source]
See on Mark 2:10; see on 2 Peter 2:11. Rev., better, authority. [source]
Another word for sword. Compare Revelation 6:4, and see on Luke 2:35. [source]
Or pestilence. The Hebrew deber pestilence, is rendered by the Greek word for death in the Septuagint. See Jeremiah 14:12; Jeremiah 21:7. Compare the term black-death applied to an Oriental plague which raged in the fourteenth century. [source]
Rev., by. The preposition ὑπό byis used here instead of ἐν inor with, indicating more definitely the actual agent of destruction; while ἐν denotes the element in which the destruction takes place, and gives a general indication of the manner in which it was wrought. With these four judgments compare Ezekiel 14:21. [source]
Reverse Greek Commentary Search for Revelation 6:8
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Job 14:13-159; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (1711655847_42), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
So often in John δε de is explanatory and transitional, not adversative. Nicodemus is an instance of Christ‘s knowledge of men (John 2:25) and of one to whom he did trust himself unlike those in John 2:24. As a Pharisee “he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul” (Marcus Dods). Named Nicodemus Same construction as in John 1:6, “Nicodemus name to him.” So Revelation 6:8. It is a Greek name and occurs in Josephus (Ant. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, John 7:50; John 19:39). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of Luke 18:18 because of αρχων archōn (ruler) here. [source]
Lit., out of the death. The article marks it as one of the two spheres in which men must be; death or life. The death, the life, present one of those sharp oppositions which are characteristic of the Epistle; as love, hatred; darkness, light; truth, a lie. Ὁ θάνατος thedeath, occurs in John's Epistles only here and in the next clause. In the Gospel, only John 5:24. Personified in Revelation 1:18; Revelation 6:8; Revelation 9:6; Revelation 20:13. [source]
See on Revelation 6:8. [source]
See on pale, Revelation 6:8. [source]
Periphrastic present active indicative, “I am living,” as the words ο ζων ho zōn just used mean.Forevermore (εις τους αιωνας των αιωνων eis tous aiōnas tōn aiōnōn). “Unto the ages of the ages,” a stronger expression of eternity even than in Revelation 1:6.The keys One of the forms for the accusative plural along with κλειδας kleidas the usual one (Matthew 16:19).Of death and of Hades (του τανατου και του αιδου tou thanatou kai tou hāidou). Conceived as in Matthew 16:18 as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in Revelation 6:8; Revelation 20:13. For the key of David see Revelation 3:7, for the key of the abyss see Revelation 9:1; Revelation 20:1. [source]
One of the forms for the accusative plural along with κλειδας kleidas the usual one (Matthew 16:19).Of death and of Hades (του τανατου και του αιδου tou thanatou kai tou hāidou). Conceived as in Matthew 16:18 as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in Revelation 6:8; Revelation 20:13. For the key of David see Revelation 3:7, for the key of the abyss see Revelation 9:1; Revelation 20:1. [source]
Conceived as in Matthew 16:18 as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in Revelation 6:8; Revelation 20:13. For the key of David see Revelation 3:7, for the key of the abyss see Revelation 9:1; Revelation 20:1. [source]
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]
Purpose clause with ινα hina and the second aorist active subjunctive of εστιω esthiō flesh of kings “Pieces of flesh” (plural of σαρχ sarx flesh) and of all classes and conditions of men who fell in the battle (Revelation 6:8; Revelation 11:13; Revelation 13:16; Revelation 19:5; Revelation 20:12). War is no respecter of persons. [source]
“Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [source]
Imperfect active of κλαιω klaiō picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (Revelation 1:12; Revelation 2:14; Revelation 5:4, Revelation 5:14; Revelation 6:8, Revelation 6:9; Revelation 10:10; Revelation 19:14; Revelation 21:15). Perhaps weeping aloud. [source]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]
Present active articular participle of πλυνω plunō See Revelation 7:14 for this very verb with στολας stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων hina estai hē exousia autōn). Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [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]
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]
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]
“Name to him” (nominative absolute and dative, as in Revelation 6:8).In Hebrew (Εβραιστι Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια Apōleia destruction.In the Greek tongue With γλωσσηι glōssēi or διαλεκτωι dialektōi understood. As usual, John gives both the Hebrew and the Greek.Apollyon (Απολλυων Apolluōn). Present active masculine singular participle of απολλυω apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly. [source]
As in Revelation 2:26; Revelation 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, “for their tails are like unto serpents” Associative-instrumental case οπεσιν ophesin after ομοιαι homoiai Οπις Ophis is old word for snake (Matthew 7:10). [source]