KJV: Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
YLT: because of this be glad, ye heavens, and those in them who do tabernacle; woe to those inhabiting the land and the sea, because the Devil did go down unto you, having great wrath, having known that he hath little time.'
Darby: Therefore be full of delight, ye heavens, and ye that dwell in them. Woe to the earth and to the sea, because the devil has come down to you, having great rage, knowing he has a short time.
ASV: Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time.
διὰ | Because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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εὐφραίνεσθε | rejoice |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: εὐφραίνω Sense: to gladden, make joyful. |
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‹οἱ› | O |
Parse: Article, Vocative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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οὐρανοὶ | heavens |
Parse: Noun, Vocative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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οἱ | those |
Parse: Article, Vocative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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σκηνοῦντες | dwelling |
Parse: Verb, Present Participle Active, Vocative Masculine Plural Root: σκηνόω Sense: to fix one’s tabernacle, have one’s tabernacle, abide (or live) in a tabernacle (or tent), tabernacle. |
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οὐαὶ | Woe to |
Parse: Interjection Root: οὐαί Sense: alas, woe. |
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γῆν | earth |
Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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θάλασσαν | sea |
Parse: Noun, Accusative Feminine Singular Root: θάλασσα Sense: the sea. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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κατέβη | has come down |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταβαίνω Sense: to go down, come down, descend. |
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διάβολος | devil |
Parse: Adjective, Nominative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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θυμὸν | fury |
Parse: Noun, Accusative Masculine Singular Root: θυμός Sense: passion, angry, heat, anger forthwith boiling up and soon subsiding again. |
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μέγαν | great |
Parse: Adjective, Accusative Masculine Singular Root: μέγας Sense: great. |
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εἰδὼς | knowing |
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: οἶδα Sense: to see. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ὀλίγον | a short |
Parse: Adjective, Accusative Masculine Singular Root: ὀλίγος Sense: little, small, few. |
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καιρὸν | time |
Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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ἔχει | he has |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
Greek Commentary for Revelation 12:12
“For this reason” as in Revelation 7:15; Revelation 18:8 (15 times in John‘s Gospel, Charles notes). It points back to Revelation 12:10. [source]
Present middle imperative of ευπραινω euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens. [source]
Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.). [source]
Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
See on John 1:14. Compare Revelation 7:15; Revelation 13:6; Revelation 21:3. [source]
Omit. Read, as Rev., woe for the earth and for the sea. [source]
See on John 3:36. [source]
See on Matthew 12:1; see on Mark 1:15; see on Acts 1:7. [source]
Reverse Greek Commentary Search for Revelation 12:12
Literally, tabernacled, fixed, or had His tabernacle: from σκηνή , a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3. It occurs in classical writings, as in Xenophon, ἐν τῷ πεδίῳ ἐσκήνου , he pitched his tent in the plain (“Anabasis,” vii., 4,11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive - aye, and unsleeping too; οὕτω πόῤῥω του ὡς ἔοικεν ἐσκήνωται τοῦ θανάσιμος εἶναι , i.e., literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Leviticus 27:11; 2 Samuel 7:6; Psalm 78:67sqq.; Ezekiel 37:27). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:1-3. Compare Philemon 2:7, Philemon 2:8). Some find in the word tabernacle, a temporary structure (see the contrast between σκῆνος , tabernacle, and οἰκοδομή , building, in 2 Corinthians 5:1), a suggestion of the transitoriness of our Lord's stay upon earth; which may well be, although the word does not necessarily imply this; for in Revelation 21:3, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up His tabernacle ( σκηνώσει ) with them.”-DIVIDER- Dante alludes to the incarnation in the seventh canto of the “Paradiso:”- “the human species down belowLay sick for many centuries in great error, Till to descend it pleased the Word of God-DIVIDER- To where the nature, which from its own Maker-DIVIDER- Estranged itself, He joined to Him in personBy the sole act of His eternal love.” [source]
The best texts omit καὶ andmaking the following words in apposition with ὄνομα and σκηνὴν nameand tabernacle. Thus the literal sense would be to blaspheme the name and tabernacle which dwell in heaven. “The meaning is to enhance the enormity of the blasphemy by bringing out the lofty nature of God's holy name and dwelling-place” (Alford). The word dwell is, literally, tabernacle. See on Revelation 12:12. [source]
Present active indicative of χαιρω chairō them Locative (or dative) case with επι epi as in Revelation 10:11.Make merry (ευπραινονται euphrainontai). Present middle indicative of ευπραινω euphrainō old verb (ευ πρην euδωρα πεμπσουσιν αλληλοις phrēn jolly mind), as in Luke 15:32; Revelation 12:12; Revelation 18:20. Jubilant jollification over the cessation of the activity of the two prophets.They shall send gifts to one another Future active of αλληλοις pempō with dative εβασανισαν allēlois Just as we see it done in Esther 9:19, Esther 9:22; Nehemiah 8:10, Nehemiah 8:12.Tormented (βασανιζω ebasanisan). First aorist active indicative of οτι basanizō for which see Revelation 9:5. This is the reason (hoti) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (Revelation 11:3.) and dread miracles (Revelation 11:5.) of these two prophets. “Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed” (Swete). [source]
Present middle indicative of ευπραινω euphrainō old verb (ευ πρην euδωρα πεμπσουσιν αλληλοις phrēn jolly mind), as in Luke 15:32; Revelation 12:12; Revelation 18:20. Jubilant jollification over the cessation of the activity of the two prophets. [source]
“Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχεν ēnoixen is probably constative, for he repeated the blasphemies, though the phrase This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτου tēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουντας tous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both). [source]
Accusative of the articular present active participle of εκ katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [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]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Like the angel in Revelation 14:6 and the birds in Revelation 19:17. Μεσουρανημα Mesouranēma (from μεσουρανεω mesouraneō to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.Woe, woe, woe (ουαι ουαι ουαι ouaiουαι ouaiτους κατοικουντας ouai). Triple because three trumpets yet to come. In Revelation 18:10, Revelation 18:16, Revelation 18:19 the double κατοικεω ouai is merely for emphasis.For them that dwell on the earth Accusative of the articular present active participle of εκ katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein). [source]