KJV: And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.
YLT: and there was given to each one white robes, and it was said to them that they may rest themselves yet a little time, till may be fulfilled also their fellow-servants and their brethren, who are about to be killed -- even as they.
Darby: And there was given to them, to each one a white robe; and it was said to them that they should rest yet a little while, until both their fellow-bondmen and their brethren, who were about to be killed as they, should be fulfilled.
ASV: And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who should be killed even as they were, should have fulfilled their course .
| ἐδόθη | were given |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἑκάστῳ | each |
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Parse: Adjective, Dative Masculine Singular Root: ἕκαστος Sense: each, every. |
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| στολὴ | robes |
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Parse: Noun, Nominative Feminine Singular Root: στολή Sense: an equipment. |
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| λευκή | white |
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Parse: Adjective, Nominative Feminine Singular Root: λευκός Sense: light, bright, brilliant. |
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| ἐρρέθη | it was said |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: λέγω Sense: to utter, speak, say. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ἀναπαύσονται | they shall rest |
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Parse: Verb, Future Indicative Middle, 3rd Person Plural Root: ἀναπαύω Sense: to cause or permit one to cease from any movement or labour in order to recover and collect his strength. |
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| ἔτι | yet |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| χρόνον | a time |
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Parse: Noun, Accusative Masculine Singular Root: χρόνος Sense: time either long or short. |
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| μικρόν | little |
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Parse: Adjective, Accusative Masculine Singular Root: μικρός Sense: small, little. |
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| ἕως | until |
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Parse: Conjunction Root: ἕως Sense: till, until. |
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| πληρωθῶσιν | would be fulfilled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| σύνδουλοι | fellow servants |
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Parse: Noun, Nominative Masculine Plural Root: σύνδουλος Sense: a fellow servant, one who serves the same master with another. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀδελφοὶ | brothers |
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Parse: Noun, Nominative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μέλλοντες | being about |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: μέλλω Sense: to be about. |
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| ἀποκτέννεσθαι | to be killed |
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Parse: Verb, Present Infinitive Middle or Passive Root: ἀποκτείνω Sense: to kill in any way whatever. |
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| καὶ | also [had been] |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Greek Commentary for Revelation 6:11
Old word from στελλω stellō to equip, an equipment in clothes, a flowing robe (Mark 12:38). For the white robe for martyrs see Revelation 3:4.; Revelation 4:4; Revelation 7:9, Revelation 7:13; Revelation 19:14. [source]
Sub-final clause with ινα hina and the future indicative (as in Revelation 3:9; Revelation 6:4) middle rather than the aorist middle subjunctive αναπαυσωνται anapausōntai of Aleph C.Yet for a little time (ετι χρονον μικρον eti chronon mikron). Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28.Until should be fulfilled Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28. [source]
Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
The best texts read ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή therewas given them to each one a white robe. So Rev. Στολὴ is properly a long, flowing robe; a festive garment. Compare Mark 16:5; Luke 15:22; Luke 20:46. [source]
See on Matthew 11:28; see on 1 Peter 5:14; compare Revelation 14:13; Daniel 12:13. Not merely rest from their crying for vengeance, but rest in peace. [source]
See Master in Revelation 6:10. [source]
Completed in number. See Colossians 2:10. Some texts read πληρώσωσιν shallhave fulfilled their course. [source]
Reverse Greek Commentary Search for Revelation 6:11
More correctly, fulfilled. Frequent in John. See John 3:29; John 7:8; John 8:38; John 15:11; 2 John 1:12; Revelation 6:11. “The peace of reconciliation, the blessed consciousness of sonship, the happy growth in holiness, the bright prospect of future completion and glory, - all these are but simple details of that which, in all its length and breadth is embraced by one word, Eternal Life, the real possession of which is the immediate source of our joy. We have joy, Christ's joy, because we are blessed, because we have life itself in Christ” (Düsterdieck, cit. by Alford). And Augustine: “For there is a joy which is not given to the ungodly, but to those who love Thee for thine own sake, whose joy Thou thyself art. And this is the happy life, to rejoice to Thee, of Thee; this is it and there is no other” (“Confessions,” x., 22). Alford is right in remarking that this verse gives an epistolary character to what follows, but it can hardly be said with him that it “fills the place of the χαίρειν greetinglit., rejoice, so common in the opening of Epistles.” [source]
See on Revelation 6:11.“The ancient scriptures and the newThe mark establish, and this shows it me, Of all the souls whom God hath made His friends. -DIVIDER- -DIVIDER- Isaiah saith that each one garmented-DIVIDER- In His own land shall be with twofold garments,-DIVIDER- And his own land is this delightful life. -DIVIDER- -DIVIDER- Thy brother, too, far more explicitly,-DIVIDER- There where he treateth of the robes of white,-DIVIDER- This revelation manifests to us.”Dante, “Paradiso,” xxv., 88-96. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4. [source]
Present active indicative of Κυριος Καισαρ krateō “dost keep on holding,” as in Revelation 2:25, Revelation 3:11. This church refused to say Κυριος Ιησους Kurios Kaisar (Martyrd. Polyc. 8f.) and continued to say ουκ ηρνησω Kurios Iēsous (1 Corinthians 12:3). They stood true against the emperor-worship.Didst not deny (αρνεομαι ouk ērnēsō). First aorist middle second person singular of την πιστιν μου arneomai Reference to a specific incident not known to us.My faith Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.” [source]
Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Present active articular participle of πλυνω plunō See Revelation 7:14 for this very verb with στολας stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων hina estai hē exousia autōn). Purpose clause with ινα hina and the future middle of ειμι eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν eiselthōsin). Purpose clause with ινα hina and the second aorist active subjunctive of εισερχομαι eiserchomai parallel with ινα εσται hina estai (future).By the gates Associative instrumental case of πυλων pulōn (Revelation 21:12), “by the gate towers.” [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]