KJV: And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
YLT: and there was given to her that she may be arrayed with fine linen, pure and shining, for the fine linen is the righteous acts of the saints.'
Darby: And it was given to her that she should be clothed in fine linen, bright and pure; for the fine linen is the righteousnesses of the saints.
ASV: And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints.
ἐδόθη | it was given |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτῇ | to her |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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περιβάληται | she should be clothed in |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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βύσσινον | fine linen |
Parse: Adjective, Accusative Neuter Singular Root: βύσσινος Sense: a fine linen (garment). |
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λαμπρὸν | bright |
Parse: Adjective, Accusative Neuter Singular Root: λαμπρός Sense: shining. |
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καθαρόν | pure |
Parse: Adjective, Accusative Neuter Singular Root: καθαρός Sense: clean, pure. |
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Τὸ | - |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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βύσσινον | the fine linen |
Parse: Adjective, Nominative Neuter Singular Root: βύσσινος Sense: a fine linen (garment). |
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δικαιώματα | righteous acts |
Parse: Noun, Nominative Neuter Plural Root: δικαίωμα Sense: that which has been deemed right so as to have force of law. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἁγίων | saints |
Parse: Adjective, Genitive Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
Greek Commentary for Revelation 19:8
Sub-final object clause subject of εδοτη edothē (was given to her) with ινα hina and the second aorist middle (direct) of περιβαλλω periballō to fling around. This bridal dress is a gift from Christ. This form, εδοτη edothē (it was given), occurs some 20 times in this book. [source]
See Revelation 19:14 for the same raiment on those accompanying “The Word of God” and for the seven angels in Revelation 15:6. See by contrast the garments of the harlot (Revelation 17:4; Revelation 18:16). For βυσσινον bussinon see Revelation 18:16.The righteous acts of the saints (τα δικαιωματα των αγιων ta dikaiōmata tōn hagiōn). This is the explanation (γαρ gar) of the bridal dress and explains why there is work for the Bride as well as for Christ (Philemon 2:12.). See Revelation 15:4 for δικαιωμα dikaiōma (also Romans 5:18). [source]
This is the explanation See Revelation 15:4 for δικαιωμα dikaiōma (also Romans 5:18). [source]
See on Luke 16:19. The four vestments of the ordinary Jewish priest were made of linen or byssus. Their symbolic meaning depended in part on the whiteness and luster of their substance ( καθαρὸν καὶ λαμπρόν pureand bright ). [source]
More strictly, as Rev. righteous acts. [source]
Reverse Greek Commentary Search for Revelation 19:8
This purple dye was obtained from the purple fish, a species of mussel or μυρεχ murex (1 Maccabees 4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also Mark 15:17, Mark 15:20; Revelation 18:12.Fine linen (βυσσον busson).Byssus or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. “Some of the Egyptian linen was so fine that it was called woven air” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
” (Vincent). Here only in the N.T. for the adjective βυσσινος bussinos occurs in Revelation 18:12; Revelation 19:8, Revelation 19:14.Faring sumptuously (ευπραινομενος λαμπρως euphrainomenos lamprōs).Making merry brilliantly. The verb ευπραινομαι euphrainomai we have already had in Luke 12:19; Luke 15:23, Luke 15:25, Luke 15:32. Λαμπρως Lamprōs is an old adverb from λαμπρος lampros brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (Luke 16:14) who were lovers of money. It shows the wrong use of money and opportunity. [source]
Not the subjective state of justification, but a righteous act or deed. Revelation 19:8; see on Romans 5:18. The word is sometimes rendered ordinance, Hebrews 9:1, Hebrews 9:10; an appointment of God having the force of law. So Romans 1:32, where Rev. gives ordinance for judgment, and Romans 2:26, ordinances for righteousness. -DIVIDER- -DIVIDER- [source]
See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture. [source]
Not merely divine decisions, but righteous acts generally. So Rev. Primarily, the word signifies that which has been deemed right so as to have the force of law. Hence an ordinance (Luke 1:6; Hebrews 9:1; Romans 1:32). A judicial decision for or against (Romans 5:16). A righteous deed. See Revelation 19:8. [source]
Future active of διδωμι didōmi The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7, Revelation 22:12.). The idiom that follows is Hebraic instead of either the infinitive after διδωμι didōmi as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7, Revelation 13:15; Revelation 16:8 or ινα hina with the subjunctive (Revelation 9:5; Revelation 19:8) we have και προπητευσουσιν kai prophēteusousin (and they shall prophesy). [source]
Genitive case after γομον gomon as are all the items to κοκκινου kokkinou Old adjective from βυσσος bussos (linen, Luke 16:19), here a garment of linen, in N.T. only Revelation 18:12, Revelation 18:16; Revelation 19:8, Revelation 19:14. [source]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Revelation 1:12-2032; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (1711660709_4). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [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]
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]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
For υδωρ ζωης hudōr zōēs (water of life) see Revelation 7:17; Revelation 21:6; Revelation 22:17; John 4:14. There was a river in the Garden of Eden (Genesis 2:10). The metaphor of river reappears in Zechariah 14:8; Ezekiel 47:9, and the fountain of life in Joel 3:18; Jeremiah 2:13; Proverbs 10:11; Proverbs 13:14; Proverbs 14:27; Proverbs 16:22; Psalm 36:10.Bright as crystal (λαμπρον ως κρυσταλλον lampron hōs krustallon). See Revelation 4:6 for κρυσταλλον krustallon and Revelation 15:6; Revelation 19:8; Revelation 22:16 for λαμπρον lampron “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks.Proceeding out of the throne of God and of the Lamb Cf. Ezekiel 47:1; Zechariah 14:8. Already in Revelation 3:21 Christ is pictured as sharing the Father‘s throne as in Hebrews 1:3. See also Revelation 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit. [source]
See Revelation 4:6 for κρυσταλλον krustallon and Revelation 15:6; Revelation 19:8; Revelation 22:16 for λαμπρον lampron “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks. [source]
Future middle indicative of περιβαλλω periballō to fling around one, here and in Revelation 4:4 with εν en and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (Revelation 7:9, Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:8, Revelation 19:13). [source]
Apparently the spiritual bodies in the risen life as in 2 Corinthians 5:1, 2 Corinthians 5:4 and often in Revelation (Revelation 3:4, Revelation 3:5; Revelation 6:11; Revelation 7:9, Revelation 7:13.; Revelation 19:8).I will in no wise blot out (ου μη εχαλειπσω ou mē exaleipsō). Strong double negative ου μη ou mē and the first aorist active (or future) of εχαλειπω exaleiphō old word, to wipe out (Acts 3:19).Of the book of life Ablative case with εκ ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).His name (το ονομα αυτου to onoma autou). The name of the one who overcomes (ο νικων ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]