KJV: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
YLT: and they were crying with a great voice, saying, 'Till when, O Master, the Holy and the True, dost Thou not judge and take vengeance of our blood from those dwelling upon the land?'
Darby: and they cried with a loud voice, saying, How long, O sovereign Ruler, holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth?
ASV: and they cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
| ἔκραξαν | they were crying |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: κράζω Sense: to croak. |
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| φωνῇ | in a voice |
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Parse: Noun, Dative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| μεγάλῃ | loud |
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Parse: Adjective, Dative Feminine Singular Root: μέγας Sense: great. |
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| λέγοντες | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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| Ἕως | Until |
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Parse: Preposition Root: ἕως Sense: till, until. |
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| ὁ | O |
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Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Δεσπότης | Lord |
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Parse: Noun, Nominative Masculine Singular Root: δεσπότης Sense: a master, Lord. |
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| ὁ | - |
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Parse: Article, Vocative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἅγιος | holy |
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Parse: Adjective, Vocative Masculine Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| ἀληθινός | TRUE |
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Parse: Adjective, Vocative Masculine Singular Root: ἀληθινός Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine. |
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| κρίνεις | do You judge |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ἐκδικεῖς | avenge |
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Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἐκδικέω Sense: to vindicate one’s right, do one justice. |
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| αἷμα | blood |
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Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| τῶν | those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| κατοικούντων | dwelling |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: κατοικέω Sense: to dwell, settle. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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Greek Commentary for Revelation 6:10
“Until when.” Cf. Matthew 7:17; John 10:24. [source]
Nominative articular form, but used as vocative On δεσποτης despotēs (correlative of δουλος doulos) see Luke 2:29. Here (alone in the Apocalypse) it is applied to God as in Luke 2:29; Acts 4:24, but to Christ in Judges 1:4; 2 Peter 2:1.The holy and true (ο αγιος και αλητινος ho hagios kai alēthinos). See Revelation 3:7 for these attributes of God.Avenge our blood on them that dwell upon the earth This same idiom in Revelation 19:2 and see it also in Luke 18:7., “a passage which goes far to answer many questions in theodicy” (Swete). We find εκδικεω ekdikeō late compound, used with εκ ek as here in Deuteronomy 18:19; 1 Samuel 24:13, but with απο apo in Luke 18:3. For επι της γης epi tēs gēs (upon the earth) see Revelation 3:10. [source]
See Revelation 3:7 for these attributes of God. [source]
This same idiom in Revelation 19:2 and see it also in Luke 18:7., “a passage which goes far to answer many questions in theodicy” (Swete). We find εκδικεω ekdikeō late compound, used with εκ ek as here in Deuteronomy 18:19; 1 Samuel 24:13, but with απο apo in Luke 18:3. For επι της γης epi tēs gēs (upon the earth) see Revelation 3:10. [source]
See on Mark 5:5. [source]
Lit., until when. Compare Zechariah 1:12. [source]
See on 2 Peter 2:1. Only here in Revelation. Addressed to God rather than to Christ, and breathing, as Professor Milligan remarks, “the feeling of Old Testament rather than of New Testament relation.” Compare Acts 4:24; Judges 1:4. [source]
See on John 1:9; see on Revelation 3:7. [source]
Originally the verb means to separate; thence the idea of selection: to pick out, and so to discriminate or judge. [source]
Compare Luke 18:3; Romans 12:19. [source]
Earth, in Revelation, is generally to be understood of the ungodly earth. [source]
Reverse Greek Commentary Search for Revelation 6:10
Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29. [source]
In most cases in the New Testament the word is rendered master, the Rev. changing lord to master in every case but two - Luke 2:29; Acts 4:24; and in both instances putting master in margin, and reserving lord for the rendering of κύριος . In three of these instances the word is used in direct address to God; and it may be asked why the Rev. changes Lord to Master in the text of Revelation 6:10, and retains Lord in Luke 2:29; Acts 4:24. In five out of the ten occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. In the New Testament δεσπότης and κύριος are used interchangeably of God, and of masters of servants. [source]
Compare Revelation 3:7, Revelation 3:14; Revelation 6:10. On true, see on John 1:9. “God very strangely condescends indeed in making things plain to me, actually assuming for the time the form of a man, that I at my poor level may better see Him. This is my opportunity to know Him. This incarnation is God making Himself accessible to human thought - God opening to man the possibility of correspondence through Jesus Christ. And this correspondence and this environment are those I seek. He Himself assures me, 'This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom Thou hast sent.' Do I not now discern the deeper meaning in Jesus Christ whom Thou hast sent? Do I not better understand with what vision and rapture the profoundest of the disciples exclaims, 'The Son of God is come, and hath given us an understanding, that we might know Him that is true?'” (Drummond, “Natural Law in the Spiritual World”). [source]
See on Revelation 6:10. [source]
See Master in Revelation 6:10. [source]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]
Rev., more literally, hath judged your judgment on her or from her. The idea is that of exacting judgment from ( ἐξ ). Compare the compound verb ἐκδικεῖς avengeor exact vengeance from (Revelation 6:10). The meaning is either, that judgment which is your due, or what she hath judged concerning you. [source]
Rev., correctly, shall be, etc. The meaning is not, as popularly understood, that time shall cease to exist, but that there shall be no more delay (so Rev., in margin) before the fulfillment of the divine purposes respecting the Church on earth. Possibly with allusion to the cry how long (Revelation 6:10). [source]
Present active articular participle of κατοικεω katoikeō “an Apocalyptic formula” (Swete) for the non-Christian world (Revelation 3:10; Revelation 6:10; Revelation 8:13; Revelation 13:8, Revelation 13:12, Revelation 13:14; Revelation 17:8). [source]
Second use of οτι hoti explaining the first.He hath judged (εκρινεν ekrinen). First aorist (prophetic and climacteric, effective) active indicative of κρινω krinō (ητις hētis). The very one which.Did corrupt This is the terrible fact. First aorist active indicative of πτειρω phtheirō Cf. Revelation 11:18; Revelation 14:8; Revelation 17:2; Revelation 18:3.And he hath avenged (και εχεδικησεν kai exedikēsen). God has exacted vengeance for the blood of his servants from (εκ ek) her. Prophetic aorist again of εκδικεω ekdikeō with accusative and εκ ek with ablative as in Revelation 6:10. [source]
This is the terrible fact. First aorist active indicative of πτειρω phtheirō Cf. Revelation 11:18; Revelation 14:8; Revelation 17:2; Revelation 18:3.And he hath avenged (και εχεδικησεν kai exedikēsen). God has exacted vengeance for the blood of his servants from (εκ ek) her. Prophetic aorist again of εκδικεω ekdikeō with accusative and εκ ek with ablative as in Revelation 6:10. [source]
God has exacted vengeance for the blood of his servants from (εκ ek) her. Prophetic aorist again of εκδικεω ekdikeō with accusative and εκ ek with ablative as in Revelation 6:10. [source]
See Ezekiel 2:9. Perfect (triple reduplication) passive participle of ανοιγω anoigō in contrast to the closed book in Revelation 5:1. There also we have επι epi (upon) την δεχιαν tēn dexian (the right hand), for it was a large roll, but here the little open roll is held in the hand First aorist active indicative of τιτημι tithēmi The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (τον ποδα τον δεχιον ton poda ton dexion) being on the sea (επι της ταλασσης epi tēs thalassēs) and the left (τον ευωνυμον ton euōnumon) upon the land (επι της γης epi tēs gēs). It makes a bold and graphic picture.As a lion roareth Only instance of ωσπερ hōsper in the Apocalypse, but ως hōs in the same sense several times. Present middle indicative of μυκαομαι mukaomai an old onomatopoetic word from μυ mu or μοο moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι ōruomai Homer uses μυκαομαι mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Only instance of ωσπερ hōsper in the Apocalypse, but ως hōs in the same sense several times. Present middle indicative of μυκαομαι mukaomai an old onomatopoetic word from μυ mu or μοο moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι ōruomai Homer uses μυκαομαι mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Separate articles (four in all) for each item in this description. “The holy, the genuine.” Asyndeton in the Greek. Latin Vulgate, Sanctus et Verus. αγιος Hosea hagios is ascribed to God in Revelation 4:8; Revelation 6:10 (both αλητινος hagios and αλητινος alēthinos as here), but to Christ in Mark 1:24; Luke 4:34; John 6:69; Acts 4:27, Acts 4:30; 1 John 2:20, a recognized title of the Messiah as the consecrated one set apart. Swete notes that αλητης alēthinos is verus as distinguished from verax So it is applied to God in Revelation 6:10 and to Christ in Revelation 3:14; Revelation 19:11 as in John 1:9; John 6:32; John 15:1.He that hath the key of David (και ουδεις κλεισει ho echōn tēn klein Daueid). This epithet comes from Isaiah 22:22, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation 5:5; Revelation 22:16) has exclusive power in heaven, on earth, and in Hades (Matthew 16:19; Matthew 28:18; Romans 14:9; Philemon 2:9.; Revelation 1:18). Christ has power to admit and exclude of his own will (Matthew 25:10.; Ephesians 1:22; Revelation 3:21; Revelation 19:11-16; Revelation 20:4; Revelation 22:16).And none shall shut Charles calls the structure Hebrew (future active indicative of ο ανοιγων kleiō), and not Greek because it does not correspond to the present articular participle just before και ουδεις ανοιγει ho anoigōn (the one opening), but it occurs often in this book as in the very next clause, “and none openeth” (κλειων kai oudeis anoigei) over against κλειει kleiōn (present active participle, opening) though here some MSS. read kleiei (present active indicative, open). [source]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι tōi theōi dative case) and to the Lamb (τωι αρνιωι tōi arniōi dative also). Both God and Christ are thus called σωτηρ sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]