KJV: And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
YLT: and when the living creatures do give glory, and honour, and thanks, to Him who is sitting upon the throne, who is living to the ages of the ages,
Darby: And when the living creatures shall give glory and honour and thanksgiving to him that sits upon the throne, who lives to the ages of ages,
ASV: And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever,
ὅταν | whenever |
Parse: Conjunction Root: ὅταν Sense: when, whenever, as long as, as soon as. |
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δώσουσιν | will give |
Parse: Verb, Future Indicative Active, 3rd Person Plural Root: διδῶ Sense: to give. |
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ζῷα | living creatures |
Parse: Noun, Nominative Neuter Plural Root: ζῷον Sense: a living being. |
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δόξαν | glory |
Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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τιμὴν | honor |
Parse: Noun, Accusative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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εὐχαριστίαν | thanksgiving |
Parse: Noun, Accusative Feminine Singular Root: εὐχαριστία Sense: thankfulness. |
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τῷ | to the [One] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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καθημένῳ | sitting |
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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θρόνῳ | throne |
Parse: Noun, Dative Masculine Singular Root: θρόνος Sense: a throne seat. |
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τῷ | the [One] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ζῶντι | living |
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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αἰῶνας | ages |
Parse: Noun, Accusative Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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αἰώνων | ages |
Parse: Noun, Genitive Masculine Plural Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
Greek Commentary for Revelation 4:9
Indefinite temporal clause with οταν hotan and the future active indicative “Created life adores the Uncreated” (Swete), “to the one living for ages of ages.” [source]
Whensoever, implying, with the future tense, the eternal repetition of the act of praise. [source]
Lit., as Rev., shall give. [source]
Reverse Greek Commentary Search for Revelation 4:9
This combination in doxology only here and Revelation 5:12, Revelation 5:13. Comp. Revelation 4:9. In doxologies Paul uses only δόξα glorywith the article, the glory, and with to whom or to him (be). [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [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]
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]
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]
The article referring to δοχαν doxan in Revelation 4:9 and so with την τιμην tēn timēn (the honour), though την δυναμιν tēn dunamin (the power) is not in Revelation 4:9, but is the power due to be ascribed to God. [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]
Here μεγαν megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [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]
Epexegetic second aorist active infinitive of λαμβανω lambanō with αχιος axios (worthy).The glory (την δοχαν tēn doxan). The article referring to δοχαν doxan in Revelation 4:9 and so with την τιμην tēn timēn (the honour), though την δυναμιν tēn dunamin (the power) is not in Revelation 4:9, but is the power due to be ascribed to God.Thou didst create Emphasis on συ su (thou), first aorist active indicative of κτιζω ktizō the verb used about the act of creation by Paul in Colossians 1:16 Reason for creation of the universe as in Hebrews 2:10 (ησαν di' hon).They were Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God‘s purpose in the eternal past before the actual creation in time.And were created (κτιζω kai ektisthēsan). First aorist passive indicative of the same verb, εκτιστη ktizō just used and in the plural, while Paul (Colossians 1:16) uses the singular ektisthē See 1 Corinthians 8:6. God‘s will wrought through the Logos (Christ). [source]
Here modal αν an is used with οτε hote (used about the opening of the preceding six seals), but οταν hotan is not here rendered more indefinite, as is sometimes true (Mark 3:11; Revelation 4:9), but here and possibly (can be repetition) in Mark 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973). [source]