KJV: And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
YLT: and it was said to them that they may not injure the grass of the earth, nor any green thing, nor any tree, but -- the men only who have not the seal of God upon their foreheads,
Darby: and it was said to them, that they should not injure the grass of the earth, nor any green thing, nor any tree, but the men who have not the seal of God on their foreheads:
ASV: And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only such men as have not the seal of God on their foreheads.
| 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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| αὐταῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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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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| ἀδικήσουσιν | they shall harm |
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Parse: Verb, Future Indicative Active, 3rd Person Plural Root: ἀδικέω Sense: absolutely. |
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| χόρτον | grass |
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Parse: Noun, Accusative Masculine Singular Root: χόρτος Sense: the place where grass grows and animals graze. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| γῆς | earth |
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Parse: Noun, Genitive Feminine Singular Root: γῆ Sense: arable land. |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| πᾶν | any |
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Parse: Adjective, Accusative Neuter Singular Root: πᾶς Sense: individually. |
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| χλωρὸν | green thing |
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Parse: Adjective, Accusative Neuter Singular Root: χλωρός Sense: green. |
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| δένδρον | tree |
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Parse: Noun, Accusative Neuter Singular Root: δένδρον Sense: a tree. |
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| ἀνθρώπους | men |
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Parse: Noun, Accusative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| οἵτινες | - |
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Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅστις Sense: whoever, whatever, who. |
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| σφραγῖδα | seal |
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Parse: Noun, Accusative Feminine Singular Root: σφραγίς Sense: a seal. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| μετώπων | foreheads |
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Parse: Noun, Genitive Neuter Plural Root: μέτωπον Sense: the space between the eyes, the forehead. |
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Greek Commentary for Revelation 9:4
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]
“Except (elliptical use of ει μη ei mē if not, unless) the men who (the very ones who).” For this use of οστις hostis see Revelation 1:7; Revelation 2:24; Revelation 20:4.The seal of God upon their foreheads (την σπραγιδα του τεου επι των μετωπων tēn sphragida tou theou epi tōn metōpōn). Provided for in Revelation 7:3. “As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss” (Swete). [source]
Provided for in Revelation 7:3. “As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss” (Swete). [source]
See on Revelation 6:8. [source]
The double relative denotes the class. Rev., such men as have, etc. [source]
Reverse Greek Commentary Search for Revelation 9:4
The conqueror, not the pillar. Compare Revelation 7:3; Revelation 9:4; Revelation 14:1; Revelation 22:4. Probably with reference to the golden plate inscribed with the name of Jehovah, and worn by the High-Priest upon his forehead (Exodus 28:36, Exodus 28:38). See on Revelation 2:17. [source]
Same use of ινα hina after ποιεω poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα charagma). Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.Upon their forehead Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
See Revelation 5:6; Revelation 7:17; Revelation 12:11; Revelation 13:8 and is in contrast with the anarthrous αρνιον arnion in Revelation 13:11. This proleptic vision of the Lamb “standing on the mount Zion” These victors have the name of the Lamb and God upon their foreheads as in Revelation 3:12; Revelation 22:4, in place of the mark of the beast above (Revelation 13:16; Revelation 14:11). This seal protects them (Revelation 9:4). [source]
Strong double negative with first aorist passive subjunctive of αδικεω adikeō old verb, to act unjustly (from αδικος adikos), here to do harm or wrong to one, old usage as in Revelation 6:6; Revelation 7:2.; Revelation 9:4, Revelation 9:10; Revelation 11:5. [source]
Diminutive of βιβλος biblos but no longer so used, βιβλαριδιον biblaridion occurring instead (Revelation 10:2).Written (γεγραμμενον gegrammenon). Perfect passive predicate participle of γραπω graphō and on the back (εσωτεν και οπιστεν esōthen kai opisthen). “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν opisthen), and so was an οπιστογραπον opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point.Sealed Perfect passive predicate participle of κατασπραγιζω katasphragizō old compound (perfective use of κατα kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα sphragisin hepta). Instrumental case of σπραγις sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Instrumental case of σπραγις sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Prohibition with μη mē and the ingressive first aorist active subjunctive of αδικεω adikeō See Revelation 7:3; Revelation 9:4 for αδικεω adikeō for injury to vegetable life. “The prohibition is addressed to the nameless rider who represents Dearth” (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor. [source]
Old adjective. Contracted from χλοερος chloeros (from χλοη chloē tender green grass) used of green grass (Mark 6:39; Revelation 8:7; Revelation 9:4), here for yellowish, common in both senses in old Greek, though here only in N.T. in this sense, greenish yellow. We speak of a sorrel horse, never of a green horse. Zechariah (Zechariah 6:3) uses ποικιλος poikilos (grizzled or variegated). Homer used χλωρος chlōros of the ashen colour of a face blanched by fear (pallid) and so the pale horse is a symbol of death and of terror. [source]
Second aorist (effective) passive indicative of κατακαιω katakaiō old verb to burn down (effective use of κατα kata up, we say). Repeated here three times for dramatic effect. See Revelation 7:1-3 about the trees and Revelation 9:4 where the locusts are forbidden to injure the grass. [source]
Perfect passive predicate participle of κατασπραγιζω katasphragizō old compound (perfective use of κατα kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα sphragisin hepta). Instrumental case of σπραγις sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Old word for less than a quart with us, here only in N.T.Of wheat (σιτου sitou). Old word for wheat, a number of times in N.T., in Rev only here and Revelation 18:13. This was enough wheat to keep a man of moderate appetite alive for a day.For a penny Genitive of price, the wages of a day laborer (Matthew 20:2), about eighteen cents in our money today.Of barley (κριτων krithōn). Old word κριτη krithē usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. 2 Kings 7:18). The proclamation forbids famine prices for food (solid and liquid).Hurt thou not Prohibition with μη mē and the ingressive first aorist active subjunctive of αδικεω adikeō See Revelation 7:3; Revelation 9:4 for αδικεω adikeō for injury to vegetable life. “The prohibition is addressed to the nameless rider who represents Dearth” (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor. [source]
Genitive of price, the wages of a day laborer (Matthew 20:2), about eighteen cents in our money today.Of barley (κριτων krithōn). Old word κριτη krithē usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. 2 Kings 7:18). The proclamation forbids famine prices for food (solid and liquid).Hurt thou not Prohibition with μη mē and the ingressive first aorist active subjunctive of αδικεω adikeō See Revelation 7:3; Revelation 9:4 for αδικεω adikeō for injury to vegetable life. “The prohibition is addressed to the nameless rider who represents Dearth” (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor. [source]
Temporal clause of indefinite action for the future with αχρι achri (sometimes αχρις ου achris hou or αχρις ου αν achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”Upon their foreheads (επι των μετωπων epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς metaτους δουλους του τεου ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6. [source]
Like the plague of hail and fire in Exodus 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exodus 7:17.; Psalm 106:35). The old feminine word χαλαζα chalaza (hail) is from the verb χαλαω chalaō to let down (Mark 2:4), in N.T. only in Revelation 8:7; Revelation 11:19; Revelation 16:21. The perfect passive participle μεμιγμενα memigmena (from μιγνυμι mignumi to mix) is neuter plural because of πυρ pur (fire).Were cast (εβλητη eblēthē). First aorist passive singular because χαλαζα chalaza and πυρ pur treated as neuter plural. “The storm flung itself on the earth” (Swete).Was burnt up Second aorist (effective) passive indicative of κατακαιω katakaiō old verb to burn down (effective use of κατα kata up, we say). Repeated here three times for dramatic effect. See Revelation 7:1-3 about the trees and Revelation 9:4 where the locusts are forbidden to injure the grass. [source]
This locates “their power to hurt” (η εχουσια αυτων αδικησαι hē exousia autōn adikēsai infinitive here, ινα αδικησουσιν hina adikēsousin in Revelation 9:4) in their tails. It might have been in other organs. [source]
Aleph A wrongly have ομοιοις homoiois (agreeing with σκορπιοις skorpiois instead of with ουρας ouras). It is a condensed idiom for “like unto the tails of the scorpions” as we have it in Revelation 13:11 (cf. Matthew 5:20; 1 John 2:2).Stings (κεντρα kentra). Old word from κεντρεω kentreō (to prick, to sting), in N.T. only here, Acts 26:14 (about Paul); 1 Corinthians 15:55 (about death). It is used “of the spur of a cock, the quill of the porcupine, and the stings of insects” (Vincent). It was the goad used for oxen (Proverbs 26:3; Acts 26:14).In their tails This locates “their power to hurt” (η εχουσια αυτων αδικησαι hē exousia autōn adikēsai infinitive here, ινα αδικησουσιν hina adikēsousin in Revelation 9:4) in their tails. It might have been in other organs. [source]