KJV: And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
YLT: And there came one of the seven messengers, who were having the seven vials, and he spake with me, saying to me, 'Come, I will shew to thee the judgment of the great whore, who is sitting upon the many waters,
Darby: And one of the seven angels, which had the seven bowls, came and spoke with me, saying, Come here, I will shew thee the sentence of the great harlot who sits upon the many waters;
ASV: And there came one of the seven angels that had the seven bowls, and spake with me, saying, Come hither, I will show thee the judgment of the great harlot that sitteth upon many waters;
| ἦλθεν | came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| εἷς | one |
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Parse: Adjective, Nominative Masculine Singular Root: εἷς Sense: one. |
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| ἑπτὰ | seven |
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Parse: Adjective, Genitive Masculine Plural Root: ἑπτά Sense: seven. |
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| ἀγγέλων | angels |
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Parse: Noun, Genitive Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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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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| ἐλάλησεν | spoke |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ἐμοῦ | me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Δεῦρο | Come here |
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Parse: Verb, Imperative, 2nd Person Singular Root: δεῦρο Sense: of place,. |
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| δείξω | I will show |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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| κρίμα | punishment |
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Parse: Noun, Accusative Neuter Singular Root: κρίμα Sense: a decree, judgments. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πόρνης | prostitute |
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Parse: Noun, Genitive Feminine Singular Root: πόρνη Sense: a woman who sells her body for sexual uses. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| μεγάλης | great |
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Parse: Adjective, Genitive Feminine Singular Root: μέγας Sense: great. |
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| τῆς | the [one] |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| καθημένης | sitting |
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Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ὑδάτων | waters |
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Parse: Noun, Genitive Neuter Plural Root: ὕδωρ Sense: water. |
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| πολλῶν | many |
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Parse: Adjective, Genitive Neuter Plural Root: πολύς Sense: many, much, large. |
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Greek Commentary for Revelation 17:1
Future active of δεικνυμι deiknumi It is fitting that one of the seven angels that had the seven bowls should explain the judgment on Babylon (Revelation 16:19) already pronounced (Revelation 14:8). That is now done in chapters Rev 17; 18. [source]
The word κριμα krima is the one used about the doom of Babylon in Jeremiah 51:9. Already in Revelation 14:8 Babylon is called the harlot. Πορνης Pornēs is the objective genitive, “the judgment on the great harlot.”That sitteth upon many waters (της κατημενης επι υδατων πολλων tēs kathēmenēs epi hudatōn pollōn). Note triple use of the article της tēs In Jeremiah 51:13 we have επ υδασι πολλοις eph' hudasi pollois (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in Revelation 17:15. Nahum (Nahum 3:4) calls Nineveh a harlot, as Isaiah (Isaiah 23:16.) does Tyre. [source]
Note triple use of the article της tēs In Jeremiah 51:13 we have επ υδασι πολλοις eph' hudasi pollois (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in Revelation 17:15. Nahum (Nahum 3:4) calls Nineveh a harlot, as Isaiah (Isaiah 23:16.) does Tyre. [source]
Said of Babylon, Jeremiah 51:13; the wealth of Babylon being caused both by the Euphrates and by a vast system of canals. The symbol is interpreted by some commentators as signifying Babylon, by others pagan Rome, Papal Rome, Jerusalem. Dante alludes to this passage in his address to the shade of Pope Nicholas III., in the Bolgia of the Simonists.“The Evangelist you pastors had in mind,When she who sitteth upon many waters To fornicate with kings by him was seen. -DIVIDER- -DIVIDER- The same who with the seven heads was born,-DIVIDER- And power and strength from the ten horns received,-DIVIDER- So long as virtue to her spouse was pleasing.”“Inferno,” xix., 106-110. [source]
Reverse Greek Commentary Search for Revelation 17:1
See on Revelation 17:13. The distinction between mind and judgment is not between theoretical and practical, since νοῦς mindincludes the practical reason, while γνώμη judgmenthas a theoretical side. Rather between understanding and opinion; νοῦς regarding the thing from the side of the subject, γνώμη from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand-point, and formulate their judgment accordingly. [source]
Lit. of those who rule as kings. Only here for the noun, βασιλέων. Βασιλεὺς βσιλέων kingof kings, Revelation href="/desk/?q=re+17:14&sr=1">Revelation 17:14; Revelation 19:16. [source]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
Poison in James 3:8; Romans 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.For a testimony (εις μαρτυριον eis marturion). Common idiom as in Matthew 8:4 (use of εις eis with accusative in predicate).Against you Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον ephagon) of defective verb εστιω esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ hōs pur). Editors differ here whether to connect this phrase with παγεται phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται phagetai f0). [source]
First aorist passive indicative of πανεροω phaneroō For the aorist indicative with ουπω oupō with a future outlook Brooke notes Mark 11:2; 1 Corinthians 8:2; Hebrews 12:4; Revelation 17:10, Revelation 17:12.What we shall be (τι εσομετα ti esometha). Not τινες tines (who), but τι ti (what) neuter singular predicate nominative. “This what suggests something unspeakable, contained in the likeness of God” (Bengel).If he shall be manifested As in 1 John 2:28, which see. The subject may be Christ as in 1 John 3:9, or the future manifestation just mentioned. Either makes sense, probably “it” here better than “he.”Like him (ομοιοι αυτωι homoioi autōi). Αυτωι Autōi is associative instrumental case after ομοιοι homoioi This is our destiny and glory (Romans 8:29), to be like Jesus who is like God (2 Corinthians 4:6).We shall see him even as he is Future middle indicative of οραω horaō The transforming power of this vision of Christ (1 Corinthians 13:12) is the consummation of the glorious process begun at the new birth (2 Corinthians 3:18). [source]
See on 1 Peter 5:4; see on James 1:12. Στέφανος with the epithet golden is found only in Revelation. Compare Revelation 9:7; Revelation 14:14. The natural inference from this epithet and from the fact that the symbolism of Revelation is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that στέφανος is here used of the royal crown, especially since the Church is here represented as triumphant- a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses διάδημα (Revelation 12:3; Revelation 13:1; compare Revelation 17:9, Revelation 17:10; Revelation 19:12). Trench (“Synonyms of the New Testament”) claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown ( στέφανος ) of the Son of Man (Revelation 14:14) is the conqueror's crown. It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:3; Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14, give some warrant for the remark of Professor Thayer (“New Testament Lexicon”) that it is doubtful whether the distinction between στέφανος and διάδημα (the victor's wreath and the kingly crown ) was strictly observed in Hellenistic Greek. The crown of thorns ( στέφανος ) placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown. -DIVIDER- -DIVIDER- [source]
See on 1 Peter 5:13. Tertullian, Irenaeus, and Jerome use Babylon as representing the Roman Empire. In the Middle Ages Rome is frequently styled the Western Babylon. The sect of the Fraticelli, an eremitical organization from the Franciscans in the fourteenth century, who carried the vow of poverty to the extreme and taught that they were possessed of the Holy Spirit and exempt from sin - first familiarized the common mind with the notion that Rome was the Babylon, the great harlot of the Apocalypse (see Milligan, “Latin Christianity,” Book xii., ch. vi.). On the passage cited from Dante (v. i.), Dean Plumptre remarks: “The words have the interest of being a medieval interpretation of Revelation 17:1-15, in which, however, the harlot and the beast seem somewhat strangely blended. The harlot is the corrupted Church of Rome; the seven heads are the seven hills on which the city is built; or perhaps, with an entirely different exegesis, the seven gifts of the Spirit, or the seven sacraments with which that Church had, in its outset, been endowed: the ten horns are the ten commandments. As long as the Church was faithful to her spouse, she had the moral strength which came from those gifts, and the divine law which she represented. When that failed, she became as a harlot, and her whoredom with kings was the symbol of her alliance with secular powers for the oppression of the nations” (On “Inferno,” xix., 110). [source]
See on Revelation 17:13. Rev., more literally, to do his mind. [source]
Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14). [source]
Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8.). [source]
On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of ποιεω poieō For this use of ποιεω poieō see Revelation 17:16. This compound verbal ποταμοπορητον potamophorēton in the predicate accusative (ποταμος potamos river, πορητον phorēton from πορεω phoreō to bear) was not coined by John, but occurs in a papyrus of b.c. 110 and in several others after N.T. times. It means simply “carried away by the river.”sa60 [source]
See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα diadēmata) see Revelation 12:3, only ten here, not seven as there. [source]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER- -DIVIDER- (b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER- -DIVIDER- (c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER- -DIVIDER- The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER- (a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER- -DIVIDER- (b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER- -DIVIDER- (c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER- -DIVIDER- The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER- -DIVIDER- The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER- -DIVIDER- In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER- -DIVIDER- The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER- -DIVIDER- As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER- -DIVIDER- Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER- -DIVIDER- Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER- -DIVIDER- Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER- -DIVIDER- The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
A Jewish Messianic title (Psalm 89:27) and as in Colossians 1:18 refers to priority in the resurrection to be followed by others. See Luke 2:7 for the word.The ruler of the kings of the earth (ο αρχων των βασιλεων της γης ho archōn tōn basileōn tēs gēs). Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8.).Unto him that loveth us Dative of the articular present (not aorist αγαπησαντι agapēsanti) active participle of αγαπαω agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι lusanti). First aorist active participle of λυω luō (Aleph A C), though some MSS. (P Q) read λουσαντι lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
“Came into three parts” In Revelation 11:3 a tenth part of the city fell. Babylon (Rome) is meant (Revelation 17:18). [source]
Note triple use of the article της tēs In Jeremiah 51:13 we have επ υδασι πολλοις eph' hudasi pollois (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in Revelation 17:15. Nahum (Nahum 3:4) calls Nineveh a harlot, as Isaiah (Isaiah 23:16.) does Tyre. [source]
The nominative here may be in apposition with πολεμος polemos but it is an abnormal construction with no verb, though εγενετο egeneto (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel 10:13, Daniel 10:21; Daniel 12:1) and is called the archangel in Judges 1:9.Going forth to war (του πολεμησαι tou polemēsai). This genitive articular infinitive is another grammatical problem in this sentence. If εγενετο egeneto (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like Acts 10:25.With the dragon On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
The accusative case as in Revelation 7:1; Revelation 8:3, etc. Αμμος Ammos is an old word for sand, for innumerable multitude in Revelation 20:8.Out of the sea (εκ της ταλασσης ek tēs thalassēs). See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα diadēmata) see Revelation 12:3, only ten here, not seven as there.Names of blasphemy See Revelation 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have τεος theos constantly applied to them. [source]
Perfect passive participle of σπαζω sphazō as in Revelation 5:6, accusative singular agreeing with μιαν mian (one of the heads), object of ειδον eidon understood, “as though slain” (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in Revelation 5:6.And his death-stroke was healed (και η πληγη αυτου ετεραπευτη kai hē plēgē autou etherapeuthē). First aorist passive indicative of τεραπευω therapeuō “The stroke of death” (that led to death). Apparently refers to the death of Nero in June 68 a.d. by his own hand. But after his death pretenders arose claiming to be Nero redivivus even as late as 89 (Tacitus, Hist. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound.Wondered after the beast First aorist passive (deponent) indicative of ταυμαζω thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
First aorist passive indicative of τεραπευω therapeuō “The stroke of death” (that led to death). Apparently refers to the death of Nero in June 68 a.d. by his own hand. But after his death pretenders arose claiming to be Nero redivivus even as late as 89 (Tacitus, Hist. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound. [source]
Repeated in Revelation 1:5; Revelation 6:15; Revelation 17:18; Revelation 18:3, Revelation 18:9; Revelation 19:19; Revelation 21:24 and “the kings of the inhabited earth” (Revelation 16:14) either for human rulers in general or the vassal kings absorbed by the Roman Empire. [source]
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. [source]
“And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12. [source]
“Did give” (first aorist active of διδωμι didōmi do his mind Epexegetic first aorist active infinitive of ποιεω poieō after εδωκεν edōken as often in this book. They are of one mind (Revelation 17:13) because God put them up to it, clear statement of God‘s over-ruling hand among the nations. [source]
Present active predicate participle. Not the angel of Revelation 17:1, Revelation 17:7, Revelation 17:15 (John‘s guide), but one announcing the doom of Babylon (Rome). As in Revelation 10:1; Revelation 20:1. [source]
Symbolical term for suddenness like μιαι ωραι miāi hōrāi in one hour (Revelation 18:10, Revelation 18:16, Revelation 18:19). John has in mind still Isaiah 47:7-9.Shall come (ηχουσιν hēxousin). Future active of ηκω hēkō Her plagues are named (death, mourning, famine).She shall be utterly burned Future passive of κατακαιω katakaiō (perfective use of κατα kata).With fire (εν πυρι en puri). “In fire,” as in Revelation 17:16.Which judged her Articular first aorist active participle of κρινω krinō referring to κυριος ο τεος kurios ho theos (the Lord God). The doom of Babylon is certain because of the power of God. [source]
“Doing signs” (present active participle of ποιεω poieō). The Egyptian magicians wrought “signs” (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.Which go forth (α εκπορευεται ha ekporeuetai). Singular verb with neuter plural (collective) subject.Unto the kings The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν sunagagein). Second aorist active infinitive of συναγω sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν sunagagein). Second aorist active infinitive of συναγω sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
The word κριμα krima is the one used about the doom of Babylon in Jeremiah 51:9. Already in Revelation 14:8 Babylon is called the harlot. Πορνης Pornēs is the objective genitive, “the judgment on the great harlot.”That sitteth upon many waters (της κατημενης επι υδατων πολλων tēs kathēmenēs epi hudatōn pollōn). Note triple use of the article της tēs In Jeremiah 51:13 we have επ υδασι πολλοις eph' hudasi pollois (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in Revelation 17:15. Nahum (Nahum 3:4) calls Nineveh a harlot, as Isaiah (Isaiah 23:16.) does Tyre. [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]
Future passive of κατακαιω katakaiō (perfective use of κατα kata).With fire (εν πυρι en puri). “In fire,” as in Revelation 17:16.Which judged her Articular first aorist active participle of κρινω krinō referring to κυριος ο τεος kurios ho theos (the Lord God). The doom of Babylon is certain because of the power of God. [source]
“In fire,” as in Revelation 17:16. [source]
Indefinite temporal clause with οταν hotan and the present active subjunctive of βλεπω blepō smoke of her burning Πυρωσις Purōsis is an old word (from πυροω puroō to burn), in N.T. only 1 Peter 4:12; Revelation 18:9, Revelation 18:18. See Revelation 18:8 for other plagues on Rome, but fire seems to be the worst (Revelation 17:16; Revelation 18:8, Revelation 18:9, Revelation 18:17; Revelation 19:3). [source]
The reason (οτι hoti) for the “woe.” First aorist passive indicative of ερημοω erēmoō for which verb see Revelation 17:16; Revelation 18:19. This is the dirge of the merchants. [source]
First aorist (prophetic) active of κρινω krinō and cognate accusative κριμα krima here a case for trial (Exodus 18:22; 1 Corinthians 6:7), not a sentence as in Revelation 17:1. God has approved the case of heaven. [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]
Future active of πολεμεο polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους kai to arnion nikēsei autous). Future active of νικαω nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν nikēsousin not εισιν eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος klētos and εκλεκτος eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Future direct middle of κοπτω koptō old verb, to beat, to cut, middle to beat oneself (Revelation 1:7). For combination with κλαιω klaiō as here see Luke 8:52. See Revelation 17:2; Revelation 18:3, Revelation 18:7 for οι πορνευσαντες και στρηνιασαντες hoi porneusantes kai strēniasantes).When they look upon (οταν βλεπωσιν hotan blepōsin). Indefinite temporal clause with οταν hotan and the present active subjunctive of βλεπω blepō smoke of her burning (τον καπνον της πυρωσεως αυτης ton kapnon tēs purōseōs autēs). Πυρωσις Purōsis is an old word (from πυροω puroō to burn), in N.T. only 1 Peter 4:12; Revelation 18:9, Revelation 18:18. See Revelation 18:8 for other plagues on Rome, but fire seems to be the worst (Revelation 17:16; Revelation 18:8, Revelation 18:9, Revelation 18:17; Revelation 19:3). [source]
First aorist active imperative of γραπω graphō as in Revelation 1:11; Revelation 14:13. The speaker may be the angel guide of Revelation 17:1. [source]
Articular perfect passive participle of καλεω kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.)These are true words of God Undoubtedly, but one should bear in mind that apocalyptic symbolism “has its own methods and laws of interpretation, and by these the student must be guided” (Swete). [source]
Articular perfect passive participle of καλεω kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.) [source]
The title already given to the Lamb in Revelation 17:14, but in reverse order. See the same idea in 1 Timothy 6:15. [source]
First aorist active infinitive of ποιεω poieō to express purpose. See πολεμεω μετα polemeō meta in Revelation 12:7 and the use of συναγω εις πολεμον sunagō eis polemon in Revelation 16:14; Revelation 20:8. The beast (for his army see Revelation 16:13.) led a league of ten kings against Babylon in Revelation 17:16., but with the purpose also of fighting the Lamb (Revelation 17:14). [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Futuristic present middle indicative, “I am coming” (imminent), as in Revelation 2:5 with ταχυ tachu as in Revelation 3:11; Revelation 11:14; Revelation 22:7, Revelation 22:12, Revelation 22:20. As with εν ταχει en tachei (Revelation 1:1), we do not know how soon “quickly” is meant to be understood. But it is a real threat.Against them (μετ αυτων met' autōn). This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete).With Instrumental use of εν en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete). [source]
Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See Revelation 7:1 (Isaiah 11:12) for “the four corners of the earth.”Gog and Magog (τον Γωγ και Μαγωγ ton Gōg kai Magōg). Accusative in explanatory apposition with τα ετνη ta ethnē (the nations). Magog is first mentioned in Genesis 10:2. The reference here seems to be Ezekiel 38:2, where both are mentioned. Josephus (Ant. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity.To gather them together to the war Second aorist active infinitive of purpose of συναγω sunagō a congenial task for Satan after his confinement. See Revelation 16:14 for this very phrase and also Revelation 17:14; Revelation 19:19.Of whom (ωναυτων hōn- ως η αμμος της ταλασσης autōn). Pleonasm or redundant pronoun as in Revelation 3:8 and often (of whom - of them).As the sand of the sea Already in Revelation 13:1. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard. [source]
Second aorist active infinitive of purpose of συναγω sunagō a congenial task for Satan after his confinement. See Revelation 16:14 for this very phrase and also Revelation 17:14; Revelation 19:19.Of whom (ωναυτων hōn- ως η αμμος της ταλασσης autōn). Pleonasm or redundant pronoun as in Revelation 3:8 and often (of whom - of them).As the sand of the sea Already in Revelation 13:1. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard. [source]
“Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice. [source]
As in Revelation 17:1 with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the νυμπη numphē (Bride) is placed in sharp contrast with the πορνη pornē (Harlot). The New Jerusalem was briefly presented in Revelation 21:2, but now is pictured at length (21:9-22:5) in a nearer and clearer vision. [source]
Second aorist active indicative of πιπτω piptō (with α ̇a form) and the first aorist active infinitive of purpose of προσκυνεω proskuneō It was a natural, though a wrong, thing to do, especially after Christ‘s own voice followed that of the angel “which shewed me these things” Genitive singular of the articular present active participle of δεικνυω deiknuō Cf. Revelation 1:1; Revelation 4:1; Revelation 17:1; Revelation 21:9.; Revelation 22:1, Revelation 22:6. [source]
Old word (from δειδω deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Late omega form for διδωμι didōmi but the μι ̇mi form in Revelation 17:13 These Jewish converts are a gift from Christ. For this use of διδωμι didōmi see Acts 2:27; Acts 10:40; Acts 14:3. There is ellipse of τινας tinas before εκ ek as in Revelation 2:10 (εχ υμων ex humōn) and see Revelation 2:9 for “the synagogue of Satan.” [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]
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]
First aorist active indicative of ανοιγω anoigō This same phrase recurs in rhythmical order at the opening of each seal (Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12) till the last (Revelation 8:1), where we have οταν ηνοιχεν hotan ēnoixen Probably used here as an ordinal (the first) as in Matthew 28:1. See Robertson, Grammar, p. 671f.Of This use of εκ ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
Present middle imperative of ερχομαι erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]
Redundant repetition of the pronoun αυτον auton after the relative ον hon as in Revelation 7:5; Revelation 3:8. Εδυνατο Edunato imperfect indicative and αριτμησαι arithmēsai first aorist active infinitive of αριτμεω arithmeō old verb, in N.T. only here, Matthew 10:30; Luke 12:7. See Revelation 5:9 (also Revelation 11:9; Revelation 13:7; Revelation 14:10; Revelation 17:15) for the list of words after εκ ek (the spiritual Israel carried on all over the world), “a polyglott cosmopolitan crowd” (Swete). [source]
This use of εκ ek with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse So ενος εκ των henos ek tōn (one of the four living creatures) is “the first of,” etc.In a voice of thunder (εν πωνηι βροντης en phōnēi brontēs). Old word used of John and James (Mark 3:17) and elsewhere in N.T. only John 12:29 and a dozen times in the Apocalypse.Come Present middle imperative of ερχομαι erchomai but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits και ιδε kai ide “and see”) as in Revelation 17:1; Revelation 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου erchou is so used in Revelation 22:17, Revelation 22:20, but that is not conclusive. [source]