The Meaning of Revelation 19:8 Explained

Revelation 19:8

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.

KJV Reverse Interlinear

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. 

What does Revelation 19:8 Mean?

Study Notes

righteousness
The garment is Scripture is a symbol of righteousness. In the bad ethical sense it symbolizes self-righteousness (e.g) Isaiah 64:6 ; Philippians 3:6-8 the best that a moral and religious man under law could do). In the good ethical sense the garment symbolizes "the righteousness of God.. .upon all them that believe."
.
righteousness of God
The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation Leviticus 25:50 ; James 2:23 , "made unto us. . righteousness" 1 Corinthians 1:30 .
"The believer in Christ is now, by grace, shrouded under so complete and blessed a righteousness that the law from Mt. Sinai can find neither fault nor diminution therein. This is that which is called the righteousness of God by faith."--Bunyan.
2 Corinthians 5:21 ; Romans 4:6 ; Romans 10:4 ; Philippians 3:9 ; Romans 3:26

Verse Meaning

The angelic chorus continued to describe the preparation of the bride for the wedding feast. God graciously enabled her to clothe herself in fine linen (cf. Revelation 6:4; Revelation 8:3; Revelation 9:5; Revelation 15:6; Revelation 18:12; Revelation 19:14; Genesis 41:42; Isaiah 61:10; Daniel 10:5; Daniel 12:6-7). "Bright" indicates divine glory. [1] "Clean" reflects purity (cf. Revelation 21:18; Revelation 21:21). This is dress appropriate for God"s presence. Fine linen represents righteous deeds, as this verse explains (cf. Revelation 14:13). These are the works of the saints rather than their standing before God. Their good deeds, which God"s grace made possible, make them dressed appropriately for their righteous Lord (cf. Matthew 22:1-14). The bride"s clothing contrasts with the harlot"s gaudy garments (cf. Revelation 17:4; Revelation 18:16).
"Contrast the prostitute and her lovers in the preceding chapters with the Lamb and His chaste bride ..." [2]

Context Summary

Revelation 19:1-10 - The Fourfold Hallelujah
One day we shall hear those four Alleluias, Revelation 19:1; Revelation 19:3-4; Revelation 19:6. They will reverberate to the farthest limits of the universe. They will not be inspired by vindictiveness or revenge, but will be jubilant with the conviction that God has vindicated Himself and has proved that right can conquer wrong; truth, falsehood; and love, hate. One of our chief anticipations when we think of the future, is that God's character and government of the universe will be amply vindicated.
Contemporaneous with the fall of Babylon will be the marriage of the Lamb. Before He assumes, together with His saints, the task of governing the world, the union of supreme love will have been consummated, and the marriage supper will have been filled with guests. Note from Revelation 19:10 that the angels are our fellow-servants. They hail us as comrades on the condition that we never flinch from maintaining the testimony of Jesus. [source]

Chapter Summary: Revelation 19

1  God is praised in heaven for judging the great harlot, and avenging the blood of his saints
7  The marriage of the Lamb
10  The angel will not be worshipped
17  The birds called to the great slaughter

Greek Commentary for Revelation 19:8

That she should array herself [ινα περιβαληται]
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]
In fine linen, bright and pure [βυσσινον λαμπρον καταρον]
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]
The righteous acts of the saints [τα δικαιωματα των αγιων]
This is the explanation See Revelation 15:4 for δικαιωμα — dikaiōma (also Romans 5:18). [source]
Fine linen [βύσσινον]
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]
Righteousness [δικαιώματα]
More strictly, as Rev. righteous acts. [source]

Reverse Greek Commentary Search for Revelation 19:8

Luke 16:19 Purple [πορπυραν]
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]
Luke 16:19 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]
Luke 16:19 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]
Romans 5:16 Justification [δικαίωμα]
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]

Revelation 2:17 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. [source]

Revelation 15:4 Judgments [δικαιώματα]
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]
Revelation 11:3 I will give [δωσω]
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]
Revelation 18:12 Of fine linen [βυσσινου]
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]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
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]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
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]

Revelation 15:6 The seven angels [οι επτα αγγελοι]
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]
Revelation 15:6 Arrayed [ενδεδυμενοι]
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]
Revelation 19:10 See thou do it not [ορα μη]
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]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
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]
Revelation 22:1 A river of water of life [ποταμον υδατος ζωης]
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]
Revelation 22:1 Bright as crystal [λαμπρον ως κρυσταλλον]
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]
Revelation 3:5 Shall be arrayed [περιβαλειται]
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]
Revelation 3:5 In white garments [εν ιματιοις λευκοις]
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]

What do the individual words in Revelation 19:8 mean?

And it was given to her that she should be clothed in fine linen bright pure - For the fine linen the righteous acts of the saints is
καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν Τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν

ἐδόθη  it  was  given 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: διδῶ 
Sense: to give.
αὐτῇ  to  her 
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
περιβάληται  she  should  be  clothed  in 
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular
Root: παρεμβάλλω 
Sense: to throw around, to put around.
βύσσινον  fine  linen 
Parse: Adjective, Accusative Neuter Singular
Root: βύσσινος 
Sense: a fine linen (garment).
λαμπρὸν  bright 
Parse: Adjective, Accusative Neuter Singular
Root: λαμπρός  
Sense: shining.
καθαρόν  pure 
Parse: Adjective, Accusative Neuter Singular
Root: καθαρός  
Sense: clean, pure.
Τὸ  - 
Parse: Article, Nominative Neuter Singular
Root:  
Sense: this, that, these, etc.
βύσσινον  the  fine  linen 
Parse: Adjective, Nominative Neuter Singular
Root: βύσσινος 
Sense: a fine linen (garment).
δικαιώματα  righteous  acts 
Parse: Noun, Nominative Neuter Plural
Root: δικαίωμα  
Sense: that which has been deemed right so as to have force of law.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἁγίων  saints 
Parse: Adjective, Genitive Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.