KJV: And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.
YLT: and one of the four living creatures did give to the seven messengers seven golden vials, full of the wrath of God, who is living to the ages of the ages;
Darby: And one of the four living creatures gave to the seven angels seven golden bowls, full of the fury of God, who lives to the ages of ages.
ASV: And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.
| ἓν | one |
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Parse: Adjective, Nominative Neuter Singular Root: εἷς Sense: one. |
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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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| ἔδωκεν | gave |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἑπτὰ | seven |
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Parse: Adjective, Dative Masculine Plural Root: ἑπτά Sense: seven. |
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| ἀγγέλοις | angels |
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Parse: Noun, Dative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἑπτὰ | seven |
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Parse: Adjective, Accusative Feminine Plural Root: ἑπτά Sense: seven. |
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| φιάλας | bowls |
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Parse: Noun, Accusative Feminine Plural Root: φιάλη Sense: a broad shallow bowl, deep saucer. |
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| χρυσᾶς | golden |
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Parse: Adjective, Accusative Feminine Plural Root: χρύσεος Sense: golden. |
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| γεμούσας | full |
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Parse: Verb, Present Participle Active, Accusative Feminine Plural Root: γέμω Sense: to be full, filled, full. |
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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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| θυμοῦ | wrath |
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Parse: Noun, Genitive Masculine Singular Root: θυμός Sense: passion, angry, heat, anger forthwith boiling up and soon subsiding again. |
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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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| τοῦ | the [One] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ζῶντος | living |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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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 15:7
Golden saucers, but not full of incense as in Revelation 5:8, but “full Portents of dreadful events. [source]
Rev., bowls. See on Revelation 5:8. [source]
Reverse Greek Commentary Search for Revelation 15:7
This use of εν en after ομνυω omnuō instead of the usual accusative (James 5:12) is like the Hebrew (Matthew 5:34, Matthew 5:36). “The living one for ages of ages” is a common phrase in the Apocalypse for God as eternally existing (Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 15:7). This oath proves that this angel is not Christ.Who created (ος εκτισεν hos ektisen). First aorist active indicative of κτιζω ktizō a reference to God‘s creative activity as seen in Genesis 1:1.; Exodus 20:11; Isaiah 37:16; Isaiah 42:5; Psalm 33:6; Psalm 145:6, etc.That there shall be time no longer Future indicative indirect discourse with οτι hoti But this does not mean that χρονος chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10). [source]
Like ετεριστη etheristhē in Revelation 14:16, in obedience to the instructions in Revelation 14:18 “The vine of the earth.” Here αμπελος ampelos is used for the enemies of Christ collectively pictured.And cast it Repeating εβαλεν ebalen and referring to αμπελον ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν eis tēn lēnon ton megan). Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Repeating εβαλεν ebalen and referring to αμπελον ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν eis tēn lēnon ton megan). Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Ληνος Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Those in Revelation 15:1.The seven plagues (τας επτα πληγας tas hepta plēgas). The bowls are not given them till Revelation 15:7.Arrayed Perfect passive participle of ενδυω enduō precious stone pure and bright Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον linon (linen). For λιτον lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.Girt (περιεζωσμενοι periezōsmenoi). Perfect passive participle of περιζωννυω perizōnnuō See Revelation 1:13 for both participles. For στητος stēthos (breast) see Luke 18:13.With golden girdles Accusative case after the perfect passive participle περιεζωσμενοι periezōsmenoi as in Revelation 1:13. [source]
The bowls are not given them till Revelation 15:7. [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of μετρεω metreō The rod of gold was in keeping with the dignity of the service of God (Revelation 1:12; Revelation 5:8; Revelation 8:3; Revelation 9:13; Revelation 15:7). [source]
Second aorist active indicative of πιπτω piptō with first aorist “Holding.”A harp Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).Golden bowls (πιαλας χρυσας phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.Of incense Old word from τυμιαω thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).Golden bowls (πιαλας χρυσας phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.Of incense Old word from τυμιαω thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9. [source]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων apo anatolōn occurs in Matthew 2:1 without ηλιου hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος zōntos with τεου theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις autois in addition to οις hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι adikēsai). First aorist active infinitive of αδικεω adikeō subject of εδοτη edothē common use of αδικεω adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος zōntos with τεου theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods. [source]