KJV: He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.
YLT: He who is overcoming -- this one -- shall be arrayed in white garments, and I will not blot out his name from the scroll of the life, and I will confess his name before my Father, and before His messengers.
Darby: He that overcomes, he shall be clothed in white garments, and I will not blot his name out of the book of life, and will confess his name before my Father and before his angels.
ASV: He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels.
| Ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νικῶν | overcoming |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: νικάω Sense: to conquer. |
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| οὕτως | thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| περιβαλεῖται | will be clothed |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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| ἱματίοις | garments |
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Parse: Noun, Dative Neuter Plural Root: ἱμάτιον Sense: a garment (of any sort). |
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| λευκοῖς | white |
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Parse: Adjective, Dative Neuter Plural Root: λευκός Sense: light, bright, brilliant. |
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| οὐ | no |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| ἐξαλείψω | will I blot out |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἐξαλείφω Sense: to anoint or wash in every part. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| βίβλου | book |
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Parse: Noun, Genitive Feminine Singular Root: βίβλος Sense: a written book, a roll, a scroll. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ζωῆς | of life |
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Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
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| ὁμολογήσω | I will confess |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ὁμολογέω Sense: to say the same thing as another, i. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἀγγέλων | angels |
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Parse: Noun, Genitive Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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Greek Commentary for Revelation 3:5
Future middle indicative of περιβαλλω periballō to fling around one, here and in Revelation 4:4 with εν en and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (Revelation 7:9, Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:8, Revelation 19:13). [source]
Apparently the spiritual bodies in the risen life as in 2 Corinthians 5:1, 2 Corinthians 5:4 and often in Revelation (Revelation 3:4, Revelation 3:5; Revelation 6:11; Revelation 7:9, Revelation 7:13.; Revelation 19:8).I will in no wise blot out (ου μη εχαλειπσω ou mē exaleipsō). Strong double negative ου μη ou mē and the first aorist active (or future) of εχαλειπω exaleiphō old word, to wipe out (Acts 3:19).Of the book of life Ablative case with εκ ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).His name (το ονομα αυτου to onoma autou). The name of the one who overcomes (ο νικων ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]
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). [source]
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]
The name of the one who overcomes 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]
Lit., the book of the life. For the figure, see Exodus 32:32; Psalm 69:28; Daniel 12:1; Philemon 4:3. Compare Luke 10:20; Hebrews 12:23. [source]
Openly confess ( ἐξ ). See on Matthew 11:25; see on Acts 19:18; see on James 5:16. [source]
Reverse Greek Commentary Search for Revelation 3:5
The phrase occurs seven times in Revelation. Compare Luke 10:20; Hebrews 12:23, and see on Revelation 3:5. The figure is founded on the register of the covenant people. Isaiah 4:3; Ezekiel 13:9; Exodus 32:32; Psalm 69:28; Daniel 12:1. The phrase was also used by the Rabbins. Thus in the Targum on Ezekiel 13:9: “In the book of eternal life which has been written for the just of the house of Israel, they shall not be written.” God is described as “the king, sitting upon the judgment-seat, with the books of the living and the books of the dead open before Him.” [source]
Present middle imperative of συνλαμβανω sunlambanō to seize (Matthew 26:55), to conceive (Luke 1:24), then to take hold together with one (associative instrumental case), to help as here (Luke 5:7). “Take hold with them.” They laboured with me (συνητλησαν μοι sunēthlēsan moi). First aorist active indicative of συνατλεω sunathleō (for which see note on Phlippians 1:27) with associative instrumental case (μοι moi). With Clement also There is no evidence that he was Clement of Rome as the name is common. In the book of life (εν βιβλωι ζωης en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
There is no evidence that he was Clement of Rome as the name is common. In the book of life (εν βιβλωι ζωης en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
See on Acts 3:19: compare Revelation 3:5. The simple verb ἀλείφω means to anoint, see on John 11:2. Hence to besmear. The compounded preposition ἐξ means completely. The compound verb here is used by Thucydides of whitewashing a wall; 1 Chronicles 29:4, of overlaying walls with gold. The preposition also carries the sense of removal; hence to smear out; to wipe away. [source]
And so “cancelled.” First aorist active participle of old verb εχαλειπω exaleiphō to rub out, wipe off, erase. In N.T. only in Acts 3:19 (lxx); Revelation 3:5; Colossians 2:14. Here the word explains χαρισαμενος charisamenos and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). [source]
Ἁπογράφειν , only here and Luke 2:1, Luke 2:3, Luke 2:5, means to write off or copy; to enter in a register the names, property, and income of men. Hence, ἀπογραφή anenrollment. See on Luke 2:1, Luke 2:2. Here, inscribed as members of the heavenly commonwealth; citizens of heaven; Philemon 4:3; Revelation 3:5; Revelation 13:8, etc. See for the image, Exodus 32:32; Psalm 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20. [source]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER- [source]
See on Revelation 3:5. [source]
Rev., arrayed. Better, as indicating a more solemn investiture. See on Revelation 3:5. [source]
Rev., more literally, mayest clothe thyself. See on Revelation 3:5. [source]
See on Revelation 3:5. [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]
Rev., better, arrayed. See on Revelation 3:5. [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]
Redundant use of genitive ου autou (his) with ων hou (whose) as common in this book, and singular instead of plural παντες hōn with antecedent ου γεγραπται pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [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]
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]
This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
First aorist passive of ανοιγω anoigō Like Daniel 7:10. The record of each human being has been kept in God‘s books.Were judged (εκριτησαν ekrithēsan). First aorist passive indicative of κρινω krinō The sentence upon each rests upon written evidence.Another book which is the book of life This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Common use of παν pān with negative like ουδεν ouden and the use of κοινος koinos for defiled or profane as in Mark 7:2; Acts 10:14, not just what is common to all (Titus 1:4).Or he that (και ο kai ho). “And he that.”Maketh an abomination and a lie Like Babylon (Revelation 17:4 which see for βδελυγμα bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.But only they which are written (ει μη οι γεγραμμενοι ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]
Like Babylon (Revelation 17:4 which see for βδελυγμα bdelugma) and Revelation 21:8 for those in the lake of fire and brimstone, and Revelation 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.But only they which are written (ει μη οι γεγραμμενοι ei mē hoi gegrammenoi). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]
“Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1. [source]
Apparently the spiritual bodies in the risen life as in 2 Corinthians 5:1, 2 Corinthians 5:4 and often in Revelation (Revelation 3:4, Revelation 3:5; Revelation 6:11; Revelation 7:9, Revelation 7:13.; Revelation 19:8).I will in no wise blot out (ου μη εχαλειπσω ou mē exaleipsō). Strong double negative ου μη ou mē and the first aorist active (or future) of εχαλειπω exaleiphō old word, to wipe out (Acts 3:19).Of the book of life Ablative case with εκ ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).His name (το ονομα αυτου to onoma autou). The name of the one who overcomes (ο νικων ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]
First aorist active infinitive of αγοραζω agorazō (from αγορα agora market-place), rich as they think themselves to be.From me (παρ εμου par' emou). From my side, emphatic.Refined by fire Perfect passive participle of πυροω puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις hina ploutēsēis). Purpose clause with ινα hina and the ingressive first aorist active of πλουτεω plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα hina and second aorist middle (direct) subjunctive of περιβαλλω periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι mē phanerōthēi). Continued purpose clause with negative μη mē and first aorist passive subjunctive of πανεροω phaneroō (γυμνοτητος gumnotētos). Late and rare word from γυμνος gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα kollura (coarse bread of cylindrical shape), object of αγορασαι agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι egchrisai). First aorist active infinitive (epexegetic) of εγχριω egchriō late compound (εν χριω enινα βλεπηις chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Locative case here as in Revelation 3:5 (with εν en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους stephanous chrusous). Accusative case again like πρεσβυτερους presbuterous after ειδον eidon (Revelation 4:1), not ιδου idou In Revelation 19:14 εχων echōn (having) is added. John uses διαδημα diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ diadem as the kingly crown and στεπανος stephanos as the victor‘s wreath is always observed in late Greek. [source]
Perfect passive participle of πυροω puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις hina ploutēsēis). Purpose clause with ινα hina and the ingressive first aorist active of πλουτεω plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα hina and second aorist middle (direct) subjunctive of περιβαλλω periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι mē phanerōthēi). Continued purpose clause with negative μη mē and first aorist passive subjunctive of πανεροω phaneroō (γυμνοτητος gumnotētos). Late and rare word from γυμνος gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα kollura (coarse bread of cylindrical shape), object of αγορασαι agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι egchrisai). First aorist active infinitive (epexegetic) of εγχριω egchriō late compound (εν χριω enινα βλεπηις chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Purpose clause with ινα hina and second aorist middle (direct) subjunctive of περιβαλλω periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι mē phanerōthēi). Continued purpose clause with negative μη mē and first aorist passive subjunctive of πανεροω phaneroō (γυμνοτητος gumnotētos). Late and rare word from γυμνος gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα kollura (coarse bread of cylindrical shape), object of αγορασαι agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι egchrisai). First aorist active infinitive (epexegetic) of εγχριω egchriō late compound (εν χριω enινα βλεπηις chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
So P Q, but Aleph A have accusative τρονους thronous (supply ειδον eidon from Revelation 4:1) and τεσσαρες tessares (late accusative in ες ̇es). This further circle of thrones beyond the great throne.I saw four and twenty elders (εικοσι τεσσαρας πρεσβυτερους eikosi tessaras presbuterous). No ειδον eidon in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (Revelation 4:4, Revelation 4:10; Revelation 5:8; Revelation 11:16; Revelation 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chron 24:1-19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6.Sitting Upon their thrones.Arrayed (περιβεβλημενους peribeblēmenous). Perfect passive participle of περιβαλλω periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους stephanous chrusous). Accusative case again like πρεσβυτερους presbuterous after ειδον eidon (Revelation 4:1), not ιδου idou In Revelation 19:14 εχων echōn (having) is added. John uses διαδημα diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ diadem as the kingly crown and στεπανος stephanos as the victor‘s wreath is always observed in late Greek. [source]
Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin. [source]
Upon their thrones.Arrayed (περιβεβλημενους peribeblēmenous). Perfect passive participle of περιβαλλω periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους stephanous chrusous). Accusative case again like πρεσβυτερους presbuterous after ειδον eidon (Revelation 4:1), not ιδου idou In Revelation 19:14 εχων echōn (having) is added. John uses διαδημα diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ diadem as the kingly crown and στεπανος stephanos as the victor‘s wreath is always observed in late Greek. [source]
“Shall shepherd them,” future active of ποιμαινω poimainō (from ποιμην poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους hodē gēsei autous). Future active of οδηγεω hodēgeō old word (from οδηγος hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]