KJV: And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.
YLT: and another messenger did come, and he stood at the altar, having a golden censer, and there was given to him much perfume, that he may give it to the prayers of all the saints upon the golden altar that is before the throne,
Darby: And another angel came and stood at the altar, having a golden censer; and much incense was given to him, that he might give efficacy to the prayers of all saints at the golden altar which was before the throne.
ASV: And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne.
ἄλλος | another |
Parse: Adjective, Nominative Masculine Singular Root: ἄλλος Sense: another, other. |
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ἄγγελος | angel |
Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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ἦλθεν | came |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ἐστάθη | stood |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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ἐπὶ | at |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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θυσιαστηρίου | altar |
Parse: Noun, Genitive Neuter Singular Root: θυσιαστήριον Sense: the altar for slaying and burning of victims used of. |
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λιβανωτὸν | a censer |
Parse: Noun, Accusative Masculine Singular Root: λιβανωτός Sense: the gum exuding from a frankincense tree. |
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χρυσοῦν | golden |
Parse: Adjective, Accusative Masculine Singular Root: χρύσεος Sense: golden. |
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ἐδόθη | was given |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: διδῶ Sense: to give. |
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αὐτῷ | to him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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θυμιάματα | incense |
Parse: Noun, Nominative Neuter Plural Root: θυμίαμα Sense: an aromatic substance burnt, incense. |
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πολλὰ | much |
Parse: Adjective, Nominative Neuter Plural Root: πολύς Sense: many, much, large. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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δώσει | he will offer [it] |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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ταῖς | with the |
Parse: Article, Dative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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προσευχαῖς | prayers |
Parse: Noun, Dative Feminine Plural Root: προσευχή Sense: prayer addressed to God. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἁγίων | saints |
Parse: Adjective, Genitive Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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θυσιαστήριον | altar |
Parse: Noun, Accusative Neuter Singular Root: θυσιαστήριον Sense: the altar for slaying and burning of victims used of. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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χρυσοῦν | golden |
Parse: Adjective, Accusative Neuter Singular Root: χρύσεος Sense: golden. |
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ἐνώπιον | before |
Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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θρόνου | throne |
Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
Greek Commentary for Revelation 8:3
Not one of the seven of Revelation 8:2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers Revelation 8:3-6. [source]
Ingressive first aorist passive of ιστημι histēmi (intransitive), “took his place.”Over the altar (επι του τυσιαστηριου epi tou thusiastēriou). See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον epi to thusiastērion golden censer (λιβανωτον χρυσουν libanōton chrusoun). Old word for frankincense (from λιβανος libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν chrusoun (golden) with it. Cf. 1 Kings 7:50.Much incense See Revelation 5:8 for τυμιαμα thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.That he should add (ινα δωσει hina dōsei). Sub-final clause (subject of εδοτη edothē was given, singular because τυμιαματα thumiamata neuter plural) with ινα hina and the future active indicative of διδωμι didōmi to give, instead of δωι dōi the second aorist subjunctive.Unto the prayers Dative case. In Revelation 5:8 the τυμιαματα thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον epi to thusiastērion golden censer Old word for frankincense (from λιβανος libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν chrusoun (golden) with it. Cf. 1 Kings 7:50. [source]
See Revelation 5:8 for τυμιαμα thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.That he should add (ινα δωσει hina dōsei). Sub-final clause (subject of εδοτη edothē was given, singular because τυμιαματα thumiamata neuter plural) with ινα hina and the future active indicative of διδωμι didōmi to give, instead of δωι dōi the second aorist subjunctive.Unto the prayers Dative case. In Revelation 5:8 the τυμιαματα thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
Sub-final clause (subject of εδοτη edothē was given, singular because τυμιαματα thumiamata neuter plural) with ινα hina and the future active indicative of διδωμι didōmi to give, instead of δωι dōi the second aorist subjunctive. [source]
Dative case. In Revelation 5:8 the τυμιαματα thumiamata are the prayers.Upon the golden altar (επι το τυσιαστηριον το χρυσουν το epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”). [source]
The best texts read θυσιαστηρίου , which justifies the Rev., “over the altar.” For altar, see on Revelation 6:9. Interpreters differ as to whether the altar meant is the brazen altar, as in Revelation 6:9, or the altar of incense, as in Revelation 9:13. There seems to be no reason for changing the reference from the brazen altar (see on Revelation 6:9), especially as both altars are mentioned in this verse. The officiating priest in the tabernacle or temple took the fire for his censer from the brazen altar, and then offered the incense upon the golden altar. [source]
See on Revelation 5:8. [source]
See on Revelation 5:8. [source]
Lit., should give it unto the prayers. Rev., add it unto the prayers. So that the prayers and the incense might ascend together. Προσευχή is always used of prayer to God. [source]
The altar of incense. Exodus 30:1-6; Exodus 39:38. [source]
Reverse Greek Commentary Search for Revelation 8:3
Προσέχειν originally to bring to; bring the mind to; attend to. See on Hebrews 2:1. θυσιαστήριον altaroClass. Strictly an altar for the sacrifice of victims; but used of the altar of incense, Luke 1:11; Revelation 8:3; comp. Exodus 30:1. See on Acts 17:23. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. vii. See Lightfoot's interesting note, Ignatius and Polycarp, Vol. II., p. 43. [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
See on Revelation 8:3. [source]
For incense as the symbol of prayer, see Leviticus 16:12, Leviticus 16:13; Psalm 141:2. See on Luke 1:9. Edersheim, describing the offering of incense in the temple, says: “As the President gave the word of command which marked that 'the time of incense had come,' the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple-buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in Revelation (Revelation 8:1, Revelation 8:3, Revelation 8:4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows: 'True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, 'Jehovah shall reign who saveth Israel.'” Compare “the Song of Moses,” Revelation 15:3, and “a new song,” Revelation 5:9. [source]
Only in Revelation. The word vial, used commonly of a small bottle, gives a wrong picture here. The φιάλη was a broad, flat vessel, used for boiling liquids, sometimes as a cinerary urn, and for drinking, or pouring libations. Also of the shallow cup, usually without a foot, in which libations were drawn out of the mixer. Herodotus says that at Plataea the Spartan Helots were bidden by Pausanias to bring together the booty of the Persian camp, and that they found “many golden mixers and bowls ( φιάλας ), and other ἐκπώματα (drinking-vessels )” (ix., 30). From its broad, flat shape Ἄρεος φιάλη bowlof Mars was a comic metaphor for a shield. It was also used for sunken work in a ceiling. In the Septuagint the word is frequently used for bowls or basons. See Numbers 7:13, Numbers 7:19, Numbers 7:25, Numbers 7:31, Numbers 7:37, Numbers 7:43, etc.; 1 Kings 7:50; Zechariah 9:15. Here, censers, though several different words of the Septuagint and New Testament are rendered censer; as θυΐ́σκη , 1 Kings 7:50; θυμιατήριον , 2 Chronicles 26:19; Ezekiel 8:11; Hebrews 9:4; λιβανωτὸν, Revelation 8:3. Θυΐ́σκη however is the golden incense-cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. The imagery is from the tabernacle and temple service. [source]
First aorist passive indicative of ιστημι histēmi (intransitive), as in Revelation 8:3. “He stopped” on his way to war with the rest of the woman‘s seed. P Q read here εστατην estathēn (I stood) when it has to be connected with chapter Rev 13. [source]
A new turn in the drama comes with each angel (Revelation 7:2; Revelation 8:3, Revelation 8:13; Revelation 10:1). Here the angel is seen “flying in mid heaven” This one is in the sight and hearing of all. [source]
See Revelation 5:8; Revelation 8:3. [source]
See Revelation 8:3. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of μετρεω metreō The rod of gold was in keeping with the dignity of the service of God (Revelation 1:12; Revelation 5:8; Revelation 8:3; Revelation 9:13; Revelation 15:7). [source]
“Under” The altar of sacrifice (Exodus 39:39; Exodus 40:29), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see Matthew 5:23., often in Rev (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews 8:5). The Lamb was slain (Revelation 5:6, Revelation 5:9, Revelation 5:12) and these martyrs have followed the example of their Lord. [source]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 1:12-2057; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (1711697425_4). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]
See Revelation 2:27; Mark 6:8 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 (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]
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]
The accusative case as in Revelation 7:1; Revelation 8:3, etc. Αμμος Ammos is an old word for sand, for innumerable multitude in Revelation 20:8.Out of the sea (εκ της ταλασσης ek tēs thalassēs). See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα diadēmata) see Revelation 12:3, only ten here, not seven as there.Names of blasphemy See Revelation 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have τεος theos constantly applied to them. [source]
Not one of the seven of Revelation 8:2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers Revelation 8:3-6. [source]
So associative-instrumental case, but it may be dative as in Revelation 8:3 (for). [source]
First aorist passive indicative of ειπον eipon they should not hurt Sub-final (object clause subject of ερρετη errethē) with ινα μη hina mē and the future active of αδικεω adikeō as in Revelation 3:9; Revelation 8:3. Vegetation had been hurt sufficiently by the hail (Revelation 8:7). [source]
“Out of the horns.” Note triple use of the genitive article here as of the accusative article with this identical phrase in Revelation 8:3 (“the altar the golden the one before the throne”). [source]
From the altar of incense where he is in charge of the fire If it is the altar of burnt offering (Revelation 6:9; Revelation 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 16:7), then of the prayers of the saints.The sharp sickle (το δρεπανον το οχυ to drepanon to oxu). Useful for vintage as for harvesting. So “send forth” (πεμπσον pempson) as in Revelation 14:15.Gather First aorist active imperative of τρυγαω trugaō old verb (from τρυγη trugē dryness, ripeness), in N.T. only Revelation 14:18. and Luke 6:44.The clusters (τους βοτρυας tous botruas). Old word βοτρυς botrus here only in N.T. (Genesis 40:10).Her grapes Old word again for grapes, bunch of grapes, in N.T. only here, Matthew 7:16; Luke 6:44.Are fully ripe (ηκμασαν ēkmasan). Old and common verb (from ακμη akmē Matthew 15:16), to come to maturity, to reach its acme, here only in N.T. [source]
A fragrant plant of India, αμομυμ amomum for perfume.Incense (τυμιαματα thumiamata). See Revelation 5:8; Revelation 8:3.Ointment See Matthew 26:7.Frankincense (λιβανον libanon). See Revelation 8:3.Fine flour Old word for finest wheaten flour, here only in N.T.Of horses (ιππων hippōn). Here then is a return to the construction of the genitive after γομον gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα sōma for slave in the Egyptian Delta. Return to the accusative πσυχας psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος sōmatemporos (body merchant). [source]
See Matthew 26:7.Frankincense (λιβανον libanon). See Revelation 8:3.Fine flour Old word for finest wheaten flour, here only in N.T.Of horses (ιππων hippōn). Here then is a return to the construction of the genitive after γομον gomon in Revelation 18:12, though not used here, an anomalous genitive construction (Charles).Of chariots A Gallic word for a vehicle with four wheels, here only in N.T.Of slaves (σοματων somatōn). “Of bodies,” treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of σωμα sōma for slave occurs in Genesis 34:29; Tob 10:11 (σωματα και κτηνη sōmata kai ktēnē slaves and cattle); 2 Macc. 8:11.Souls of men Deissmann (Bible Studies, p. 160) finds this use of σωμα sōma for slave in the Egyptian Delta. Return to the accusative πσυχας psuchas From Numbers 31:35; 1 Chronicles 5:21; Ezekiel 27:13. This addition is an explanation of the use of σωματα sōmata for slaves, “human live stock” (Swete), but slaves all the same. Perhaps και kai here should be rendered “even,” not “and”: “bodies even souls of men.” The slave merchant was called σωματεμπορος sōmatemporos (body merchant). [source]
Sub-final clause again with ινα hina but this time with the first future passive indicative (like Revelation 3:9; Revelation 6:4; Revelation 8:3; Revelation 13:12) of βασανιζω basanizō old verb, to test metals (from βασανος basanos Matthew 4:24) by touchstone, then to torture like Matthew 8:29, further in Revelation 11:10; Revelation 12:2; Revelation 14:10; Revelation 20:10.Five months (μηνας πεντε mēnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).Torment Late word for torture, from βασανιζω basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.When it striketh a man (οταν παισηι αντρωπον hotan paisēi anthrōpon). Indefinite temporal clause with οταν hotan and the first aorist active subjunctive of παιω paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.” [source]