KJV: And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
YLT: and the messenger said to me, 'Wherefore didst thou wonder? I -- I will tell thee the secret of the woman and of the beast that is carrying her, which hath the seven heads and the ten horns.
Darby: And the angel said to me, Why hast thou wondered? I will tell thee the mystery of the woman, and of the beast which carries her, which has the seven heads and the ten horns.
ASV: And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns.
| εἶπέν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| μοι | to me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἄγγελος | angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| Διὰ | Because of |
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Parse: Preposition Root: διά Sense: through. |
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| τί | why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| ἐθαύμασας | did you marvel |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: ἐκθαυμάζω Sense: to wonder, wonder at, marvel. |
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| ἐρῶ | will tell |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: λέγω Sense: to utter, speak, say. |
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| μυστήριον | mystery |
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Parse: Noun, Accusative Neuter Singular Root: μυστήριον Sense: hidden thing, secret, mystery. |
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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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| γυναικὸς | woman |
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Parse: Noun, Genitive Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| θηρίου | beast |
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Parse: Noun, Genitive Neuter Singular Root: θηρίον Sense: an animal. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| βαστάζοντος | carrying |
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Parse: Verb, Present Participle Active, Genitive Neuter Singular Root: βαστάζω Sense: to take up with the hands. |
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| αὐτήν | her |
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Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἑπτὰ | seven |
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Parse: Adjective, Accusative Feminine Plural Root: ἑπτά Sense: seven. |
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| κεφαλὰς | heads |
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Parse: Noun, Accusative Feminine Plural Root: κεφαλή Sense: the head, both of men and often of animals. |
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| δέκα | ten |
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Parse: Adjective, Accusative Neuter Plural Root: δέκα Sense: ten. |
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| κέρατα | horns |
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Parse: Noun, Accusative Neuter Plural Root: κέρας Sense: a horn. |
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Greek Commentary for Revelation 17:7
The angel gives his interpretation of the woman and the beast (Revelation 17:7-18). Ερω Erō is the future active of ειπον eipon (defective verb), to tell, to say. [source]
Reverse Greek Commentary Search for Revelation 17:7
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Better, of lawlessness. The phrase is unique in N.T. and olxx. Mystery is found in various combinations, as mystery of the kingdom of heaven, Matthew 13:11: of God, 1 Corinthians 2:1: of his will, Ephesians 1:9: of Christ, Ephesians 3:4: of the gospel, Ephesians 6:19: of faith, 1 Timothy 3:9: of godliness, 1 Timothy 3:16: of the seven stars Revelation 1:20: of the woman, Revelation 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Matthew 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power. [source]
On the word μυστηριον mustērion see note on Matthew 13:11; and note on 2 Thessalonians 2:7; and note on Colossians 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Revelation 10:7; Revelation 13:18; Revelation 17:7, Revelation 17:9; Daniel 2:47. Probably the accusative absolute (Charles), “as for the mystery” (Robertson, Grammar, pp. 490, 1130), as in Romans 8:3. This item is picked out of the previous vision (Revelation 1:16) as needing explanation at once and as affording a clue to what follows (Revelation 2:1, Revelation 2:5). [source]
The angel gives his interpretation of the woman and the beast (Revelation 17:7-18). Ερω Erō is the future active of ειπον eipon (defective verb), to tell, to say. [source]
That is, he is going to come to life again.And to go into perdition (και εις απωλειαν υπαγει kai eis apōleian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν hupagein Most interpreters see here an allusion to the “Nero redivivus ” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.Shall wonder First future passive (deponent) of ταυμαζω thaumazō with which compare εταυμαστη ethaumasthē in Revelation 13:3. John had wondered Singular ονομα onoma like πτωμα ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω blepō agreeing with ων hōn (genitive relative) rather than with οι κατοικουντες hoi katoikountes (nominative just before ων hōn).How that (οτι hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται parestai (future of παρειμι pareimi from which παρουσια parousia comes) in place of μελλει mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια parousia f0). [source]
Genitive plural of the present active participle of βλεπω blepō agreeing with ων hōn (genitive relative) rather than with οι κατοικουντες hoi katoikountes (nominative just before ων hōn).How that (οτι hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται parestai (future of παρειμι pareimi from which παρουσια parousia comes) in place of μελλει mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια parousia f0). [source]
Repetition of what is in Revelation 17:7 with παρεσται parestai (future of παρειμι pareimi from which παρουσια parousia comes) in place of μελλει mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια parousia f0). [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]
The first time since Revelation 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (Revelation 21:3) and out of the sanctuary (Revelation 16:1, Revelation 16:17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (Revelation 7:14; Revelation 17:7; Revelation 21:6; Revelation 22:6), but to the entire world of the blessed. See Isaiah 43:18. for the words The idea of a new heaven and a new earth is in Isaiah 65:17; Isaiah 66:22; Psalm 102:25. For the locative here with επι epi See Revelation 20:11 for the picture. [source]
First future passive (deponent) of ταυμαζω thaumazō with which compare εταυμαστη ethaumasthē in Revelation 13:3. John had wondered Singular ονομα onoma like πτωμα ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω blepō agreeing with ων hōn (genitive relative) rather than with οι κατοικουντες hoi katoikountes (nominative just before ων hōn).How that (οτι hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται parestai (future of παρειμι pareimi from which παρουσια parousia comes) in place of μελλει mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια parousia f0). [source]
See same language in Revelation 17:7 when John received a vision of the Harlot City in a wilderness. Here it is “to a mountain great and high” So it was with Ezekiel (Ezekiel 40:2) and so the devil took Jesus (Matthew 4:8). It was apparently not Mount Zion (Revelation 14:1), for the New Jerusalem is seen from this mountain. “The Seer is carried thither ‹in spirit‘ (cf. Revelation 1:10; Revelation 4:1); the Angel‘s δευρο deuro is a και εδειχεν μοι sursum cor to which his spirit under the influence of the ‹Spirit of revelation‘ (Ephesians 1:17) at once responds” (Swete). [source]
Temporal clause of indefinite action for the future with αχρι achri (sometimes αχρις ου achris hou or αχρις ου αν achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”Upon their foreheads (επι των μετωπων epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς metaτους δουλους του τεου ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]