KJV: Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
YLT: because of this are they before the throne of God, and they do service to Him day and night in His sanctuary, and He who is sitting upon the throne shall tabernacle over them;
Darby: Therefore are they before the throne of God, and serve him day and night in his temple, and he that sits upon the throne shall spread his tabernacle over them.
ASV: Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.
| διὰ | Because of |
|
Parse: Preposition Root: διά Sense: through. |
|
| τοῦτό | this |
|
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
|
| Εἰσιν | They are |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| ἐνώπιον | before |
|
Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
|
| θρόνου | throne |
|
Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| λατρεύουσιν | serve |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λατρεύω Sense: to serve for hire. |
|
| ἡμέρας | day |
|
Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| νυκτὸς | night |
|
Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
|
| ναῷ | temple |
|
Parse: Noun, Dative Masculine Singular Root: ναός Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure). |
|
| αὐτοῦ | of Him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ὁ | the [One] |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| καθήμενος | sitting |
|
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
|
| σκηνώσει | will tabernacle |
|
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: σκηνόω Sense: to fix one’s tabernacle, have one’s tabernacle, abide (or live) in a tabernacle (or tent), tabernacle. |
|
| ἐπ’ | over |
|
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
Greek Commentary for Revelation 7:15
Because of the washing described in Revelation 7:14. [source]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures. [source]
Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Because of this washing. [source]
Compare Ephesians 5:27. [source]
See on Luke 1:74. In scripture the verb never expresses any other service but that of the true God, or of the gods of heathenism. [source]
Or sanctuary. See on Matthew 4:5. [source]
From σκηνή atent or tabernacle. Hence better, as Rev., shall spread His tabernacle. See on John 1:14, and compare Leviticus 26:11; Isaiah 4:5, Isaiah 4:6; Ezekiel 37:27. [source]
Reverse Greek Commentary Search for Revelation 7:15
Literally, tabernacled, fixed, or had His tabernacle: from σκηνή , a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3. It occurs in classical writings, as in Xenophon, ἐν τῷ πεδίῳ ἐσκήνου , he pitched his tent in the plain (“Anabasis,” vii., 4,11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive - aye, and unsleeping too; οὕτω πόῤῥω του ὡς ἔοικεν ἐσκήνωται τοῦ θανάσιμος εἶναι , i.e., literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Leviticus 27:11; 2 Samuel 7:6; Psalm 78:67sqq.; Ezekiel 37:27). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:1-3. Compare Philemon 2:7, Philemon 2:8). Some find in the word tabernacle, a temporary structure (see the contrast between σκῆνος , tabernacle, and οἰκοδομή , building, in 2 Corinthians 5:1), a suggestion of the transitoriness of our Lord's stay upon earth; which may well be, although the word does not necessarily imply this; for in Revelation 21:3, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up His tabernacle ( σκηνώσει ) with them.”-DIVIDER- Dante alludes to the incarnation in the seventh canto of the “Paradiso:”- “the human species down belowLay sick for many centuries in great error, Till to descend it pleased the Word of God-DIVIDER- To where the nature, which from its own Maker-DIVIDER- Estranged itself, He joined to Him in personBy the sole act of His eternal love.” [source]
See on John 1:14. Compare Revelation 7:15; Revelation 13:6; Revelation 21:3. [source]
See Revelation 2:27; Revelation 11:3-1296 for ραβδος rabdos one said “Saying” (present active masculine participle of λεγω legō) is all that the Greek has. The participle implies εδωκεν edōken (he gave), not εδοτη edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον egeire kai metrēson). Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (1714220637_4), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Present active imperative of εγειρω egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Second aorist passive indicative of ανοιγω anoigō with augment on the preposition as in Revelation 15:5. For the sanctuary (ναος naos) of God in heaven see Revelation 3:12; Revelation 7:15; Revelation 15:5.; Revelation 21:22. [source]
“For this reason” as in Revelation 7:15; Revelation 18:8 (15 times in John‘s Gospel, Charles notes). It points back to Revelation 12:10. [source]
Second aorist passive indicative of ανοιγω anoigō as in Revelation 11:19. For ναος naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17. [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]
Present middle imperative of ευπραινω euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
Present active articular participle of σκηνοω skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν ouai tēn gēn kai tēn thalassan). The accusative after ουαι ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω katabainō “did go down.”But a short time (ολιγον καιρον oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον thumon boiling rage). [source]
“Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχεν ēnoixen is probably constative, for he repeated the blasphemies, though the phrase This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτου tēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουντας tous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both). [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]
Future active of σκηνοω skēnoō already in Revelation 7:15 from Ezekiel 37:27; Zechariah 2:10; Zechariah 8:8 and used of the Incarnate Christ on earth by John (John 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (Revelation 7:15; Revelation 13:6; Revelation 15:5), the true tabernacle of which it was a picture (Hebrews 8:2; Hebrews 9:11). God is now Immanuel in fact, as was true of Christ (Matthew 1:23). [source]
Future active of αυτωι latreuō linear idea, “shall keep on serving.” See Revelation 7:15 for present active indicative of this same verb with the dative autōi as here, picturing the worship of God in heaven. See Revelation 22:1 for “the throne of God and of the Lamb.” [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]
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]
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]
“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]