KJV: And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
YLT: And the seventh messenger did sound, and there came great voices in the heaven, saying, 'The kingdoms of the world did become those of our Lord and of His Christ, and he shall reign to the ages of the ages!'
Darby: And the seventh angel sounded his trumpet: and there were great voices in the heaven, saying, The kingdom of the world of our Lord and of his Christ is come, and he shall reign to the ages of ages.
ASV: And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign for ever and ever.
| ἕβδομος | seventh |
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Parse: Adjective, Nominative Masculine Singular Root: ἕβδομος Sense: seventh. |
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| ἄγγελος | angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἐσάλπισεν | sounded [his] trumpet |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: σαλπίζω Sense: to sound a trumpet. |
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| ἐγένοντο | there were |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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| φωναὶ | voices |
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Parse: Noun, Nominative Feminine Plural Root: φωνή Sense: a sound, a tone. |
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| μεγάλαι | great |
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Parse: Adjective, Nominative Feminine Plural Root: μέγας Sense: great. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανῷ | heaven |
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Parse: Noun, Dative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| Ἐγένετο | Has become |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| βασιλεία | kingdom |
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Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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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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| κόσμου | world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| τοῦ | [that] of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βασιλεύσει | He will reign |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: βασιλεύω Sense: to be king, to exercise kingly power, to reign. |
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| αἰῶνας | ages |
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Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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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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| αἰώνων | ages |
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Parse: Noun, Genitive Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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Greek Commentary for Revelation 11:15
“There came to pass.” There was silence in heaven upon the opening of the seventh seal (Revelation 8:1), but here “great voices.” Perhaps the great voices are the ζωα zōa of Revelation 4:6.; Revelation 5:8. [source]
Construction according to sense; λεγοντες legontes masculine participle (not λεγουσαι legousai), though πωναι phōnai feminine. John understood what was said.Is become (εγενετο egeneto). “Did become,” prophetic use of the aorist participle, already a fact. See εγενετο egeneto in Luke 19:9.The kingdom of our Lord and of his Christ Repeat η βασιλεια hē basileia from the preceding. God the Father is meant here by κυριου kuriou (Lord), as αυτου autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει basileusei). Future active of βασιλευω basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
“Did become,” prophetic use of the aorist participle, already a fact. See εγενετο egeneto in Luke 19:9. [source]
Repeat η βασιλεια hē basileia from the preceding. God the Father is meant here by κυριου kuriou (Lord), as αυτου autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει basileusei). Future active of βασιλευω basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Future active of βασιλευω basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Read ἐγένετο ἡ βασιλεία, thekingdom - is become. [source]
Compare Psalm 2:2-9. [source]
Reverse Greek Commentary Search for Revelation 11:15
Some read with a great trumpet. The blowing of trumpets was anciently the signal for the host of Israel on their march through the desert. It summoned to war, and proclaimed public festivals, and marked the beginnings of months; Numbers 10:1-10; Psalm 81:3. Hence the symbolism of the New Testament. Jehovah's people shall be summoned before their king by sound of trumpet. Compare the proclamation of Christ as king at the trumpet of the seventh angel, Revelation 11:15. [source]
Some MSS. omit Cf. the seventh angel (Revelation 11:15). Clearly “the coming of the son of man is not to be identified with the judgment of Jerusalem but rather forms its preternatural background” (Bruce). [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]
Indefinite temporal clause with οταν hotan and the present active subjunctive of μελλω mellō and the present (inchoative) active infinitive of σαλπιζω salpizō “whenever he is about to begin to sound” (in contrast to the aorist in Revelation 11:15). [source]
Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy In the case, in regard to as in John 12:16 (with γραπω graphō), not in the presence of (επι epi with genitive, Mark 13:9) nor against (επι epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
See Revelation 2:27; Mark 6:8 for ραβδος rabdos one said “Saying” (present active masculine participle of λεγω legō) is all that the Greek has. The participle implies εδωκεν edōken (he gave), not εδοτη edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον egeire kai metrēson). Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Revelation 11:3-12) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Mark 2:11), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Accusative after ηκουσα ēkousa in this phrase as in Revelation 5:11; Revelation 10:4; Revelation 14:2; Revelation 18:4, but the genitive πωνης λεγουσης phōnēs legousēs in Revelation 11:12; Revelation 14:13. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (Revelation 11:15) who can sympathize with human beings (Revelation 19:10), the martyrs in heaven (Charles). [source]
“The empire of God” as in Revelation 11:15. [source]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
They follow the living creatures (Revelation 11:15, if correctly interpreted) in their adoration, as in Revelation 4:9. Though seated on thrones of their own (Revelation 4:4), yet they fall upon their faces in every act of worship to God and Christ (Revelation 4:10; Revelation 5:8, Revelation 5:14; Revelation 19:4). Here επι τα προσωπα αυτων epi ta prosōpa autōn (upon their faces) is added as in Revelation 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (ευχαριστουμεν eucharistoumen present active indicative of ευχαριστεω eucharisteō). [source]
Αρτι Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο egeneto).The salvation (η σωτηρια hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ ho katēgōr). The regular form, κατηγορος katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων diakōn appears as a vernacular form of διακονος diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους ho katēgorōn autous). Articular present active participle of κατηγορεω katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14. [source]
First aorist active indicative of σαλπιζω salpizō repeated with each angel in turn (Revelation 8:8, Revelation 8:10, Revelation 8:12; Revelation 9:1, Revelation 9:13; Revelation 11:15). [source]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Second aorist active indicative of οραω horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα thura (door) follows it.Opened (ηνεωιγμενη ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
From λαλεω laleō rather λεγουσης legousēs of Revelation 1:10 from λεγω legō both agreeing with σαλπιγγος salpiggos (trumpet).Saying (λεγων legōn). Present active participle of λεγω legō repeating the idea of λαλουσης lalousēs but in the nominative masculine singular construed with πωνη phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι anabēthi (second aorist active imperative second person singular of αναβαινω anabainō).Hither (ωδε hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Nominative case in apposition with αγγελωι aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.Loose (λυσον luson). First aorist (ingressive) active imperative of λυω luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους tous dedemenous). Perfect passive articular participle of δεω deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.At the great river Euphrates A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]