KJV: Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.
YLT: He who is overcoming -- I will make him a pillar in the sanctuary of my God, and without he may not go any more, and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, that doth come down out of the heaven from my God -- also my new name.
Darby: He that overcomes, him will I make a pillar in the temple of my God, and he shall go no more at all out; and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven, from my God, and my new name.
ASV: He that overcometh, I will make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name.
| Ὁ | The [one] |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| νικῶν | overcoming |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: νικάω Sense: to conquer. |
|
| ποιήσω | I will make |
|
Parse: Verb, Future Indicative Active, 1st Person Singular Root: ποιέω Sense: to make. |
|
| στῦλον | a pillar |
|
Parse: Noun, Accusative Masculine Singular Root: στῦλος Sense: a pillar. |
|
| ναῷ | temple |
|
Parse: Noun, Dative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
|
| τοῦ | of the |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| μου | of Me |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| ἔξω | out |
|
Parse: Adverb Root: ἔξω Sense: without, out of doors. |
|
| οὐ | no |
|
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
|
| ἐξέλθῃ | shall he go |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
|
| ἔτι | anymore |
|
Parse: Adverb Root: ἔτι Sense: yet, still. |
|
| γράψω | I will write |
|
Parse: Verb, Future Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
|
| ἐπ’ | upon |
|
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
| ὄνομα | name |
|
Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| πόλεως | city |
|
Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
|
| καινῆς | new |
|
Parse: Adjective, Genitive Feminine Singular Root: καινός Sense: new. |
|
| Ἰερουσαλήμ | Jerusalem |
|
Parse: Noun, Genitive Feminine Singular Root: Ἰερουσαλήμ Sense: denotes either the city itself or the inhabitants. |
|
| ἡ | - |
|
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| καταβαίνουσα | coming down |
|
Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: καταβαίνω Sense: to go down, come down, descend. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| οὐρανοῦ | heaven |
|
Parse: Noun, Genitive Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
|
| ὄνομά | name |
|
Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
|
| τὸ | - |
|
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| καινόν | new |
|
Parse: Adjective, Accusative Neuter Singular Root: καινός Sense: new. |
|
Greek Commentary for Revelation 3:12
Nominative absolute as in Revelation 2:26, resumed by the accusative αυτον auton (him). [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place. [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.). [source]
Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
The word occurs, Galatians 2:9; 1 Timothy 3:15; Revelation 10:1. The reference here is not to any prominence in the earthly church, as Galatians 2:9, but to blessedness in the future state. The exact meaning is doubtful. Some explain, he shall have a fixed and important place in the glorified church. Compare Matthew 19:28. Others emphasize the idea of stability, and find a possible local reference to the frequent earthquakes from which Philadelphia had suffered, and which had shaken its temples. Strabo says: “And Philadelphia has not even its walls unimpaired, but daily they are shaken in some way, and gaps are made in them. But the inhabitants continue to occupy the land notwithstanding their sufferings, and to build new houses.” Others again emphasize the idea of beauty. Compare 1 Peter 2:5, where the saints are described living stones. [source]
See on Matthew 4:5. [source]
The conqueror, not the pillar. Compare Revelation 7:3; Revelation 9:4; Revelation 14:1; Revelation 22:4. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High-Priest upon his forehead (Exodus 28:36, Exodus 28:38). See on Revelation 2:17. [source]
See Ezekiel 48:35. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (Philemon 3:20). “Still, his citizenship was latent: he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city” (Trench). The city is called by John, the great and holy (Revelation 21:10); by Matthew, the holy city (Matthew 4:5); by Paul, Jerusalem which is above (Galatians 4:6); by the writer to the Hebrews, the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Plato calls his ideal city Callipolis, the fair city (“Republic,” vii., 527), and the name Ouranopolis, heavenly city, was applied to Rome and Byzantium. For new ( καινῆς ), see on Matthew 26:29. The new Jerusalem is not a city freshly built ( νέα ), but is new ( καινὴ ) in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, Ἰεροσόλυμα ; in Revelation, the Hebrew and more holy appellation, ἱερουσάλημ . [source]
Reverse Greek Commentary Search for Revelation 3:12
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Ephesians 1:17of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1 Corinthians 3:23; and the phrase is undoubted in Ephesians 1:17. [source]
Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Στύλος pillar, in Paul only Galatians 2:9. In Revelation 3:12; Revelation 10:1. Ἑδραίωμα stayprop, better than ground. N.T.oolxx, oClass. The kindred adjective ἑδαῖος firmstable, 1 Corinthians 7:37; 1 Corinthians 15:58; Colossians 1:23. These words are in apposition with church. The idea is that the church is the pillar, and, as such, the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By giving to ἑδραίωμα the sense of stay or prop, the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the function of the pillar is to support. [source]
Final clause with ινα hina and second perfect active subjunctive of οιδα oida to know. How men ought (πως δει pōs dei). “How it is necessary for thee” (supply σε se more naturally than τινα tina any one). Indirect question. To behave themselves Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Present middle (direct) infinitive of αναστρεπω anastrephō old verb, to turn up and down. See note on 2 Corinthians 1:12; Ephesians 2:3. In the house of God (εν οικωι τεου en oikōi theou). Probably here “household of God,” that is “the family of God” rather than “the house (or temple) of God.” Christians as yet had no separate houses of worship and οικος oikos commonly means “household.” Christians are the ναος naos (sanctuary) of God (1 Corinthians 3:16.; 2 Corinthians 6:16), and Paul calls them οικειοι του τεου oikeioi tou theou (Ephesians 2:19) “members of God‘s family.” It is conduct as members of God‘s family (οικος oikos) that Paul has in mind. Which “Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
“Which very house of God,” agreeing (feminine) with the predicate word εκκλησια ekklēsia (church). The church of the living God (εκκλησια τεου ζωντος ekklēsia theou zōntos). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in 1 Timothy 3:5. The pillar and ground of the truth Paul changes the metaphor again as he often does. Those words are in apposition to εκκλησια ekklēsia and οικος oikos On στυλος stulos old word for pillar, see note on Galatians 2:9; Revelation 3:12 (only other N.T. examples). εδραιωμα Hedraiōma late and rare word (from εδραιοω hedraioō to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See 1 Corinthians 1:23; 2 Timothy 2:19 for similar idea. See also Matthew 16:18. [source]
Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19. [source]
The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22, Hebrews 13:14; Galatians 4:26; Revelation 3:12; Revelation 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers. [source]
Seventy-five miles southeast of Sardis. The second city in Lydia. The adjacent region was celebrated as a wine-growing district, and its coins bore the head of Bacchus and the figure of a Bacchante. The population included Jews, Jewish Christians, and converts from heathenism. It suffered from frequent earthquakes. Of all the seven churches it had the longest duration of prosperity as a Christian city. It still exists as a Turkish town under the name of Allah Shehr, City of God. The situation is picturesque, the town being built on four or five hills, and well supplied with trees, and the climate is healthful. One of the mosques is believed by the native Christians to have been the gathering-place of the church addressed in Revelation. “One solitary pillar of high antiquity has been often noticed as reminding beholders of the words in Revelation 3:12: 'Him that overcometh will I make a pillar in the temple of my God.'” [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]
Some 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]
“The witness the faithful,” nominative in apposition like πρωτοτοκος prōtotokos and αρχων archōn with the preceding ablative Ιησου Χριστου Iēsou Christou with απο apo a habit of John in this book (apparently on purpose) as in Revelation 2:13, Revelation 2:20; Revelation 3:12, etc. See this same phrase in Revelation 2:13; Revelation 3:14. The use of μαρτυς martus of Jesus here is probably to the witness (Revelation 1:1) in this book (Revelation 22:16.), not to the witness of Jesus before Pilate (1 Timothy 6:13). [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 Daniel 10:13; 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 (Revelation 1:12-20). 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]
See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.As the sun (ως ο ηλιος hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.As pillars of fire Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος stulos see Revelation 3:12; Galatians 2:9. [source]
Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος stulos see Revelation 3:12; Galatians 2:9. [source]
Second aorist passive indicative of ανοιγω anoigō with augment on the preposition as in Revelation 15:5. For the sanctuary (ναος naos) of God in heaven see Revelation 3:12; Revelation 7:15; Revelation 15:5.; Revelation 21:22. [source]
See Revelation 5:6; Revelation 7:17; Revelation 12:11; Revelation 13:8 and is in contrast with the anarthrous αρνιον arnion in Revelation 13:11. This proleptic vision of the Lamb “standing on the mount Zion” These victors have the name of the Lamb and God upon their foreheads as in Revelation 3:12; Revelation 22:4, in place of the mark of the beast above (Revelation 13:16; Revelation 14:11). This seal protects them (Revelation 9:4). [source]
Second aorist passive indicative of ανοιγω anoigō as in Revelation 11:19. For ναος naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17. [source]
Present active participle of καταβαινω katabainō picturing the process of the descent as in Revelation 20:1 (cf. Revelation 3:12).Arrayed with a cloud (περιβεβλημενον νεπελην peribeblēmenon nephelēn). Perfect passive participle of περιβαλλω periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s.The rainbow See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.As the sun (ως ο ηλιος hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.As pillars of fire Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος stulos see Revelation 3:12; Galatians 2:9. [source]
See Revelation 2:27; Mark 6:8 for ραβδος rabdos one said “Saying” (present active masculine participle of λεγω legō) is all that the Greek has. The participle implies εδωκεν edōken (he gave), not εδοτη edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον egeire kai metrēson). Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
“Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches. [source]
A new feature, but the dragon has a diadem on each of his seven heads (Revelation 12:3) and the first beast one upon each of his ten horns (Revelation 13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (Revelation 19:16).And he hath (και εχων kai echōn). Nominative active present participle of εχω echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου autou (his) is genitive.A name written Perfect passive participle of γραπω graphō as in Revelation 2:17 (cf. Revelation 3:12).But he himself (ει μη αυτος ei mē autos). “Except himself” (common ellipsis of the verb after ει μη ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27. [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
This old word for pebble (from πσαω psaō to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in Acts 26:10, where Paul speaks of “depositing his pebble” Perfect passive predicate participle of γραπω graphō Not the man‘s own name, but that of Christ (Heitmuller, Im Namen Jesu, p. 128-265). See Revelation 3:12 for the name of God so written on one. The man himself may be the πσηπος psēphos on which the new name is written. “The true Christian has a charmed life” (Moffatt).But he that receiveth it “Except the one receiving it.” See Matthew 11:27 for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also Revelation 19:12. [source]
Perfect passive predicate participle of γραπω graphō Not the man‘s own name, but that of Christ (Heitmuller, Im Namen Jesu, p. 128-265). See Revelation 3:12 for the name of God so written on one. The man himself may be the πσηπος psēphos on which the new name is written. “The true Christian has a charmed life” (Moffatt). [source]
Present active articular participles of νικαω nikaō and τηρεω tēreō in the nominative absolute (nominativus pendens) as in Revelation 3:12, Revelation 3:21, resumed by the dative αυτωι autōi (to him), as in Revelation 2:7, Revelation 2:17. [source]
As in Revelation 3:12; Revelation 7:3; Revelation 14:1. [source]
Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.). [source]
Absolute nominative again as in Revelation 3:12, but resumed this time by the dative αυτωι autōi as in Revelation 2:26. [source]
Glorious picture caught by John and repeated from Revelation 3:12 and again in Revelation 21:10. But Charles distinguishes this new city of God from that in 21:9-22:2 because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story.Made ready (ητοιμασμενην hētoimasmenēn). Perfect passive participle of ετοιμαζω hetoimazō as in Revelation 19:7. The Wife of the Lamb made herself ready in her bridal attire.As a bride adorned Perfect passive participle of κοσμεω kosmeō old verb (from κοσμος kosmos ornament like our cosmetics), as in Revelation 21:19. Only here the figure of bride is not the people of God as in Revelation 19:7, but the abode of the people of God (the New Jerusalem).For her husband (τωι ανδρι αυτης tōi andri autēs). Dative case of personal interest. [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Nominative case in apposition with αγγελωι aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.Loose (λυσον luson). First aorist (ingressive) active imperative of λυω luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους tous dedemenous). Perfect passive articular participle of δεω deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.At the great river Euphrates A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]