KJV: And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
YLT: And he saith to me, 'Write: Happy are they who to the supper of the marriage of the Lamb have been called;' and he saith to me, 'These are the true words of God;'
Darby: And he says to me, Write, Blessed are they who are called to the supper of the marriage of the Lamb. And he says to me, These are the true words of God.
ASV: And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb. And he saith unto me, These are true words of God.
| λέγει | he says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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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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| Γράψον | Write |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| Μακάριοι | Blessed [are] |
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Parse: Adjective, Nominative Masculine Plural Root: μακάριος Sense: blessed, happy. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δεῖπνον | supper |
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Parse: Noun, Accusative Neuter Singular Root: δεῖπνον Sense: supper, especially a formal meal usually held at the evening,. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| γάμου | marriage |
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Parse: Noun, Genitive Masculine Singular Root: γάμος Sense: a wedding or marriage festival, a wedding banquet, a wedding feast. |
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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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| Ἀρνίου | Lamb |
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Parse: Noun, Genitive Neuter Singular Root: ἀρνίον Sense: . |
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| κεκλημένοι | having been invited |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: καλέω Sense: to call. |
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| Οὗτοι | These |
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Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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| λόγοι | words |
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Parse: Noun, Nominative Masculine Plural Root: λόγος Sense: of speech. |
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| ἀληθινοὶ | TRUE |
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Parse: Adjective, Nominative Masculine Plural Root: ἀληθινός Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Revelation 19:9
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]
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]
Reverse Greek Commentary Search for Revelation 19:9
The voice of Christ breaks in with the same metaphor as in Revelation 3:3, which see. There comes one of seven beatitudes in Rev (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, Revelation 22:14). For γρηγορων grēgorōn (watching) see Revelation 3:2, and for τηρων tērōn (keeping), Revelation 1:3. [source]
Temporal clause about the future with αχρι achri (like εως heōs), with the future indicative of τελεω teleō but with aorist passive subjunctive τελεστωσιν telesthōsin in Revelation 15:8. For τελεω teleō see also Revelation 10:7. For “the words of God” see Revelation 19:9. They will be fulfilled. [source]
Second aorist active subjunctive of διδωμι didōmi but A reads δωσομεν dōsomen (future active) and P δωσωμεν dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).The marriage of the Lamb (ο γαμος του αρνιου ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).Is come Prophetic aorist, come at last.Made herself ready (ητοιμασεν εαυτην hētoimasen heautēn). First aorist active indicative of ετοιμαζω hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.). [source]
In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete). [source]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος hagios is added to the usual μακαριος makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]
Probably this means a change of speakers, made plain by μοι moi (to me) in many MSS. An angel apparently (as in Revelation 14:13; Revelation 19:9.) assures John and urges him to write The reason given (οτι hoti for) is precisely the saying in Revelation 22:6 and he uses the two adjectives (πιστοι και αλητινοι pistoi kai alēthinoi) employed in Revelation 19:11 about God himself, and Revelation 3:14 about Christ. In Revelation 19:9 αλητινοι alēthinoi occurs also about “the words of God” as here. They are reliable and genuine. [source]
The angel resumes as in Revelation 19:9. [source]