KJV: Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
YLT: saying in a great voice, 'Fear ye God, and give to Him glory, because come did the hour of His judgment, and bow ye before Him who did make the heaven, and the land, and sea, and fountains of waters.'
Darby: saying with a loud voice, Fear God and give him glory, for the hour of his judgment has come; and do homage to him who has made the heaven and the earth and the sea and fountains of waters.
ASV: and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come: and worship him that made the heaven and the earth and sea and fountains of waters.
λέγων | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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φωνῇ | a voice |
Parse: Noun, Dative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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μεγάλῃ | loud |
Parse: Adjective, Dative Feminine Singular Root: μέγας Sense: great. |
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Φοβήθητε | Fear |
Parse: Verb, Aorist Imperative Passive, 2nd Person Plural Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸν | God |
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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δότε | give |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: διδῶ Sense: to give. |
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δόξαν | glory |
Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἦλθεν | has come |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ὥρα | hour |
Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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κρίσεως | judgment |
Parse: Noun, Genitive Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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προσκυνήσατε | worship |
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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τῷ | the [One] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ποιήσαντι | having made |
Parse: Verb, Aorist Participle Active, Dative Masculine Singular Root: ποιέω Sense: to make. |
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οὐρανὸν | heaven |
Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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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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πηγὰς | springs |
Parse: Noun, Accusative Feminine Plural Root: πηγή Sense: fountain, spring. |
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ὑδάτων | of waters |
Parse: Noun, Genitive Neuter Plural Root: ὕδωρ Sense: water. |
Greek Commentary for Revelation 14:7
See above. [source]
First aorist passive (deponent) imperative of ποβεομαι phobeomai here transitive with the accusative as in Luke 12:5. It is a call to judgment with no hope offered except by implication (Acts 14:15.).Give him glory (δοτε αυτωι δοχαν dote autōi doxan). Second aorist active indicative of διδωμι didōmi For the phrase see Revelation 11:13.The hour is come Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
Second aorist active indicative of διδωμι didōmi For the phrase see Revelation 11:13. [source]
Second aorist (prophetic use) active indicative of ερχομαι erchomai Common idiom in John‘s Gospel (John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30, etc.).Worship (προσκυνησατε proskunēsate). First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
First aorist active imperative of προσκυνεω proskuneō with the dative case. Solemn call to the pagan world to worship God as Creator (Revelation 4:11; Revelation 10:6), as in Psalm 96:6; Acts 14:15. For “the fountains of waters” see Revelation 8:10. [source]
Reverse Greek Commentary Search for Revelation 14:7
Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare John 1:14, John 1:17. Three words are used in the New Testament to express the act of creation: κτίζειν , to create (Revelation 4:11; Revelation 10:6; Colossians 1:16); ποιεῖν , to make (Revelation 14:7; Mark 10:6), both of which refer to the Creator; and γίγνεσθαι , to become, which refers to that which is created. In Mark 10:6, both words occur. “From the beginning of the creation ( κτίσεως ) God made ” ( ἐποίησεν ). So in Ephesians 2:10: “We are His workmanship ( ποίημα ), created ( κτισθέντες ) in Christ Jesus.” Here the distinction is between the absolute being expressed by ἦν (see on John 1:1), and the coming into being of creation ( ἐγένετο ). The same contrast occurs in John 1:6, John 1:9. “A man sent from God came into being ” ( ἐγένετο ); “the true Light was ” ( ἦν ). “The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it: All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (John 17:5, John 17:24); and, by implication, all things as made were good. The agency of the Word, 'who was God,' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (John 1:3; compare Colossians 1:16sq.; Hebrews 1:3). And yet more, the use of the term ἐγένετο , came into being, as distinguished from ἐκτίσθη , were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him ) answers to the Incarnation (the Word became flesh ). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love” (Westcott, on 1 John 2:17). [source]
Accusative singular agreeing with αγγελον aggelon like πετομενον petomenon (flying), but λεγων legōn in Revelation 14:7 is nominative, as if a new sentence like λεγων legōn in Revelation 4:1.An eternal gospel (ευαγγελιον αιωνιον euaggelion aiōnion). The only use of ευαγγελιον euaggelion in John‘s writings, though the verb ευαγγελισαι euaggelisai (first aorist active infinitive epexegetical with εχοντα echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον to euaggelion (the gospel), but merely a proclamation of God‘s eternal (αιωνιος aiōnios here alone in the Apocalypse, though common in the Fourth Gospel and 1 John) purpose. Origen even took this “eternal gospel” to be another book to be written! Note the double use of επι epi (with accusative after ευαγγελισαι euaggelisai and the genitive with γης gēs). See Revelation 5:9 for the races, etc. [source]
First aorist (urgency) active imperative of τεριζω therizō old verb (from τερος theros summer), as in Matthew 6:26. See Revelation 14:7 for “the hour is come.” Τερισαι Therisai (to reap) is epexegetical infinitive (first aorist active of τεριζω therizō).The harvest (ο τερισμος ho therismos). Old, but rare word (from τεριζω therizō to harvest), as in Matthew 13:30; John 4:35, here only in Revelation.Is over-ripe First aorist (prophetic as in Revelation 10:7; Revelation 15:1) passive of χηραινω xērainō (cf. James 1:11), to wither, to dry up. Perhaps just “ripe,” not “over-ripe.” Cf. Joel 1:17. [source]
Not an angel as in Revelation 5:2; Revelation 7:2; Revelation 10:3; Revelation 14:7, Revelation 14:9, Revelation 14:15, Revelation 14:18, but of God as Revelation 15:8 shows, since no one could enter the ναος naos out Second aorist active imperative of εκχεω ekcheō (same form as present active imperative). Blass would change to εκχεατε ekcheate (clearly aorist) as in Revelation 16:6. [source]
Cognate accusative retained with the passive verb. Old word (from καιω kaiō to burn), in N.T. only Revelation 7:16 and here. For blaspheming the name of God see Revelation 13:6; James 2:7; Romans 2:24; 1 Timothy 6:1. They blamed God for the plagues.They repented not (ου μετενοησαν ou metenoēsan). This solemn negative aorist of μετανοεω metanoeō is a refrain like a funeral dirge (Revelation 9:20.; Revelation 16:11). In Revelation 11:13 some did repent because of the earthquake. Even deserved punishment may harden the heart.To give him glory Second aorist active infinitive of διδωμι didōmi almost result. For the phrase see Revelation 11:13; Revelation 14:7; Revelation 19:7. [source]
Second aorist active infinitive of διδωμι didōmi almost result. For the phrase see Revelation 11:13; Revelation 14:7; Revelation 19:7. [source]
Because. The reason for God‘s judgments is given in Revelation 15:3; Revelation 16:7. The doom of Babylon seen in Revelation 14:7 is now realized. [source]
“Shall shepherd them,” future active of ποιμαινω poimainō (from ποιμην poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους hodē gēsei autous). Future active of οδηγεω hodēgeō old word (from οδηγος hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]