KJV: The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
YLT: fall down do the twenty and four elders before Him who is sitting upon the throne, and bow before Him who is living to the ages of the ages, and they cast their crowns before the throne, saying,
Darby: the twenty-four elders shall fall before him that sits upon the throne, and do homage to him that lives to the ages of ages; and shall cast their crowns before the throne, saying,
ASV: the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying,
| πεσοῦνται | will fall |
|
Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: πίπτω Sense: to descend from a higher place to a lower. |
|
| εἴκοσι | twenty |
|
Parse: Adjective, Nominative Masculine Plural Root: εἴκοσι Sense: twenty. |
|
| τέσσαρες | four |
|
Parse: Adjective, Nominative Masculine Plural Root: τέσσαρες Sense: four. |
|
| πρεσβύτεροι | elders |
|
Parse: Adjective, Nominative Masculine Plural Root: πρεσβύτερος Sense: elder, of age,. |
|
| ἐνώπιον | before |
|
Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
|
| τοῦ | the [One] |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| καθημένου | sitting |
|
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
|
| ἐπὶ | upon |
|
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
| θρόνου | throne |
|
Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
|
| προσκυνήσουσιν | they will worship |
|
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
|
| τῷ | the [One] |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ζῶντι | living |
|
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
|
| αἰῶνας | ages |
|
Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
|
| τῶν | of the |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| αἰώνων | ages |
|
Parse: Noun, Genitive Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
|
| βαλοῦσιν | they will cast |
|
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: βάλλω Sense: to throw or let go of a thing without caring where it falls. |
|
| στεφάνους | crowns |
|
Parse: Noun, Accusative Masculine Plural Root: στέφανοσ2 Sense: a crown. |
|
| αὐτῶν | of them |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| λέγοντες | saying |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
|
Greek Commentary for Revelation 4:10
The two actions by the two groups (living creatures, elders) are coordinated (simultaneous in the repetition). They thus acknowledge that all this kingly dignity comes from God, who is King of kings and Lord of lords. Charles takes the elders, however, to be angels, not redeemed men. [source]
Read βαλοῦσιν shallcast. The casting of the crowns is an act of submission and homage. Cicero relates that when Tigranes the king of the Armenians was brought to Pompey's camp as a captive, prostrating himself abjectly, Pompey “raised him up, and replaced on his head the diadem which he had thrown down” (Oration “Pro Sestio,” xxvii.). Tacitus gives an account of the public homage paid by the Parthian Tiridates to the statue of Nero. “A tribunal placed in the center, supported a chair of state on which the statue of Nero rested. Tiridates approached, and having immolated the victims in due form, he lifted the diadem from his head and laid it at the feet of the statue, while every heart throbbed with intense emotion” (“Annals,” xv., 29). [source]
Reverse Greek Commentary Search for Revelation 4:10
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
This use of εν en after ομνυω omnuō instead of the usual accusative (James 5:12) is like the Hebrew (Matthew 5:34, Matthew 5:36). “The living one for ages of ages” is a common phrase in the Apocalypse for God as eternally existing (Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 15:7). This oath proves that this angel is not Christ.Who created (ος εκτισεν hos ektisen). First aorist active indicative of κτιζω ktizō a reference to God‘s creative activity as seen in Genesis 1:1.; Exodus 20:11; Isaiah 37:16; Isaiah 42:5; Psalm 33:6; Psalm 145:6, etc.That there shall be time no longer Future indicative indirect discourse with οτι hoti But this does not mean that χρονος chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10). [source]
They follow the living creatures (Revelation 11:15, if correctly interpreted) in their adoration, as in Revelation 4:9. Though seated on thrones of their own (Revelation 4:4), yet they fall upon their faces in every act of worship to God and Christ (Revelation 4:10; Revelation 5:8, Revelation 5:14; Revelation 19:4). Here επι τα προσωπα αυτων epi ta prosōpa autōn (upon their faces) is added as in Revelation 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (ευχαριστουμεν eucharistoumen present active indicative of ευχαριστεω eucharisteō). [source]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Imperfect middle of κειμαι keimai old verb, used as passive of τιτημι tithēmi As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1.; Ezekiel 1:26-28; Daniel 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.Upon the throne (Επι epi ton thronon). επι του τρονου Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
επι του τρονου Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
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. [source]
“One from among the elders” of Revelation 4:4, Revelation 4:10 No particular reason for one elder as the agent over another (Revelation 7:13). [source]
In silent adoration that closes the whole service of praise to the One upon the throne and to the Lamb. As in Revelation 4:10 so here the representatives of the redeemed bow in silent worship. Pliny says that the Christians sing a song to Christ as to God. He is here worshipped by the universe (Philemon 2:10.). [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]
Preposition (in a circle) with genitive as in Revelation 4:6; Revelation 5:11. The angels here rejoice in the salvation of men (Luke 15:7, Luke 15:10; 1 Peter 1:12).Upon their faces (επι τα προσωπα αυτων epi ta prosōpa autōn). In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι tōi theōi (God) with προσκυνεω proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]
In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι tōi theōi (God) with προσκυνεω proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]