The Meaning of Revelation 22:9 Explained

Revelation 22:9

KJV: Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

YLT: and he saith to me, 'See -- not; for fellow-servant of thee am I, and of thy brethren the prophets, and of those keeping the words of this scroll; before God bow.'

Darby: And he says to me, See thou do it not. I am thy fellow-bondman, and the fellow-bondman of thy brethren the prophets, and of those who keep the words of this book. Do homage to God.

ASV: And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren the prophets, and with them that keep the words of this book: worship God.

KJV Reverse Interlinear

Then  saith he  unto me,  See  [thou do it] not:  for  I am  thy  fellowservant,  and  of thy  brethren  the prophets,  and  of them which keep  the sayings  of this  book:  worship  God. 

What does Revelation 22:9 Mean?

Verse Meaning

This angel also rebuked John for worshipping him (cf. Revelation 19:10). This may have been the same angel whom John tried to worship earlier ( Revelation 19:10). People should worship God, not His servants. The angel presented himself as a fellow servant of John"s; they both served God. He said he also served the other prophets besides John as well as all believers who pay attention to what God has revealed in this book. The specific mention of the prophets as a special group of believers here heightens respect for all prophecy and this prophecy in particular.
"The ultimate goal of the book"s revelation is that it would inspire worship of God." [1]

Context Summary

Revelation 22:1-9 - "the River Of Water Of Life"
The first five verses of this chapter obviously belong to the preceding one, from which they should not be severed. The ever-flowing river of life proves that the whole life of the blessed depends on the life of God, resident in the enthroned Lamb and communicated through the Holy Spirit. In Eden there was one tree of life; in the New Jerusalem there is a grove with perennial fruit, not protected by a flaming sword, but standing freely in the main thoroughfare, that all who will may take. Observe the threefold description of the saints-they serve, they behold, and they resemble Revelation 22:3-4. No night with its shadow; no rest is needed in the delightful service; no artificial, but un-derived and original light; no cessation of regnant power, for they shall reign forever and ever.
When the visions end, John is assured of the reality and truth of all that he has heard and seen. It appears that the Master Himself broke in with the assurance of His speedy advent; and who shall say that that assurance has failed, when we measure the flight of time with the years of the right hand of the Most High? We should remember also that the fall of Jerusalem and the sack of Jerusalem marked stages in the Advent. [source]

Chapter Summary: Revelation 22

1  The river of the water of life
2  The tree of life
5  The light of the city of God is himself
7  Jesus Is Coming
9  The angel will not be worshipped
18  Nothing may be added to the word of God, nor taken away

Greek Commentary for Revelation 22:9

See thou do it not [ορα μη]
The angel promptly interposes See note on Revelation 19:10 for discussion of this same phrase ορα μη — hora mē when John had once before started to worship the angel in his excitement. Here we have added to the words in Revelation 19:10 “the prophets” And not an angel. [source]
See thou do it not [ὅρα μή]
Lit., see not. [source]
Thy brethren the prophets []
The spiritual brotherhood of John with the prophets is exhibited in Revelation. [source]

Reverse Greek Commentary Search for Revelation 22:9

Revelation 1:1 Servant []
Designating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9. [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 (Revelation 19:7-942.; 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, 1711676262_6. [source]
Revelation 22:6 These words [ουτοι οι λογοι]
The same words used in Revelation 21:5 by the angel there. Whatever the application there, here the angel seems to endorse as “faithful and true” (πιστοι και αλητινοι — pistoi kai alēthinoi) not merely the preceding vision (21:9-22:5), but the revelations of the entire book. The language added proves this: “Sent his angel to shew unto his servants the things which must shortly come to pass” (απεστειλεν τον αγγελον αυτου δειχαι τοις δουλοις αυτου α δει γενεσται εν ταχει — apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei), a direct reference to Revelation 1:1 concerning the purpose of Christ‘s revelation to John in this book. For “the God of the spirits of the prophets” (ο τεος των πνευματων των προπητων — ho theos tōn pneumatōn tōn prophētōn) see Revelation 19:10; 1 Corinthians 14:32. Probably the prophets‘ own spirits enlightened by the Holy Spirit (Revelation 10:7; Revelation 11:8; Revelation 22:9). [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
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]

What do the individual words in Revelation 22:9 mean?

And he says to me See that you not Fellow servant of you I am with the brothers of you the prophets with those keeping the words of the book this - God worship
καὶ λέγει μοι Ὅρα μή σύνδουλός σού εἰμι τῶν ἀδελφῶν σου τῶν προφητῶν τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου τῷ Θεῷ προσκύνησον

λέγει  he  says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Ὅρα  See  that  you 
Parse: Verb, Present Imperative Active, 2nd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
σύνδουλός  Fellow  servant 
Parse: Noun, Nominative Masculine Singular
Root: σύνδουλος  
Sense: a fellow servant, one who serves the same master with another.
σού  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
εἰμι  I  am 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
τῶν  with  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀδελφῶν  brothers 
Parse: Noun, Genitive Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
προφητῶν  prophets 
Parse: Noun, Genitive Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
τῶν  with  those 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
τηρούντων  keeping 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: τηρέω  
Sense: to attend to carefully, take care of.
λόγους  words 
Parse: Noun, Accusative Masculine Plural
Root: λόγος  
Sense: of speech.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
βιβλίου  book 
Parse: Noun, Genitive Neuter Singular
Root: βιβλίον  
Sense: a small book, a scroll, a written document.
τούτου  this 
Parse: Demonstrative Pronoun, Genitive Neuter Singular
Root: οὗτος  
Sense: this.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
προσκύνησον  worship 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: προσκυνέω  
Sense: to kiss the hand to (towards) one, in token of reverence.