19:1 {After these things} (meta tauta). Often when a turn comes
in this book. But Beckwith is probably correct in seeing in
19:1-5 the climax of chapter Re 18. This first voice (verses
1,2) h“s ph“nˆn megalˆn ouchlou pollou (as it were great
voice of much multitude) is probably the response of the angelic
host (Re 5:11; Heb 12:22). There is responsive singing (grand
chorus) as in chapters Re 4; 5. {Saying} (legont“n). Present
active participle of leg“, genitive plural, though ochlou is
genitive singular (collective substantive, agreement in sense).
{Hallelujah} (Allˆlouia). Transliteration of the Hebrew seen
often in the Psalms (LXX) and in III. Macc. 7:13, in N.T. only in
Re 19:1,3,4,6. It means, "Praise ye the Lord." Fifteen of the
Psalms begin or end with this word. The Great Hallel (a title for
Ps 104-109) is sung chiefly at the feasts of the passover and
tabernacles. This psalm of praise uses language already in
12:10.
19:2 {For} (hoti). Because. The reason for God's judgments is
given in 15:3; 16:7. The doom of Babylon seen in 14:7 is now
realized. {For} (hoti). Second use of hoti, explaining the
first. {He hath judged} (ekrinen). First aorist (prophetic and
climacteric, effective) active indicative of krin“. {Which}
(hˆtis). The very one which. {Did corrupt} (ephtheiren). This
is the terrible fact. First aorist active indicative of phtheir“. Cf. 11:18; 14:8; 17:2; 18:3. {And he hath avenged}
(kai exedikˆsen). God has exacted vengeance for the blood of
his servants from (ek) her. Prophetic aorist again of ekdike“
with accusative and ek with ablative as in 6:10.
19:3 {A second time} (deuteron). Adverbial accusative, a
heavenly encore. {They say} (eirˆkan). Perfect active
indicative of eipon. "They have said," not an "aoristic"
perfect for "they say," but vivid dramatic perfect as in 5:7
and the form in -an instead of -asin as in 18:3; 21:6.
{Goeth up} (anabainei). Linear present active indicative of anabain“, "keeps on going up," "a last touch to the description
already given (18:21ff.) of Babylon's utter collapse" (Swete).
The smoke of the city's ruin (14:11; 18:8f.,18) instead of
incense (8:4). Cf. Isa 34:9f.
19:4 {Fell down and worshipped God} (epesan kai prosekunˆsan t“i
the“i). Precisely as in 7:11, which see. The twenty-four
elders and the four living creatures take up the antiphonal
chorus of the angels.
19:5 {A voice from the throne} (ph“nˆ apo tou thronou). Not the
voice of God, nor of the Lamb, nor ek tou naou (16:17), but
from an angel of the Presence. This angel summons all the
servants of God to join in the antiphonal praise to God. {Give
praise to our God} (aineite t“i the“i hˆm“n). Present active
imperative of aine“, old verb, with the accusative elsewhere in
N.T., but here with the dative as occasionally in the LXX (1Ch
16:36, etc.).
19:6 {As it were the voice} (h“s ph“nˆn). Used here three
times, as once in verse 1: once of a second great multitude
(ochlou pollou), not of angels as in verse 1, but the
innumerable multitude of the redeemed of 7:9; then "of many
waters" (hudat“n poll“n) as in 1:15; 14:2 like "the roar of a
cataract" (Swete); and once more "the voice of mighty thunders"
(bront“n ischur“n) as in 6:1; 10:3ff. {Saying} (legont“n).
The best attested reading, genitive plural of leg“, agreeing
with ochlou (genitive singular), for roll of the waters and the
roar of the thunders were not articulate. Some MSS. have legontes (nominative plural) referring also to ochlou, though
nominative instead of genitive. The fourth "Hallelujah" comes
from this vast multitude. {The Lord our God, the Almighty}
(Kurios, ho theos, ho pantokrat“r). For this designation of God
see also 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:15; 21:22. Cf.
"deus et dominus noster" used of the Roman emperor. {Reigneth}
(ebasileusen). First aorist active of basileu“. Probably
ingressive prophetic aorist, "God became king" in fulness of
power on earth with the fall of the world power.
19:7 {Let us rejoice and be exceeding glad} (chair“men kai
agalli“men). Present active subjunctive (volitive) of chair“
and agallia“ (elsewhere in N.T. in the middle except Lu 1:47;
1Pe 1:8). For both verbs together see Mt 5:12. {Let us give}
(d“men). Second aorist active subjunctive of did“mi, but A
reads d“somen (future active) and P d“s“men. If the future
indicative is read, the tone is changed from exhortation to
declaration (we shall give glory unto him). {The marriage of the
Lamb} (ho gamos tou arniou). In the O.T. God is the Bridegroom
of Israel (Hos 2:16; Isa 54:6; Eze 16:7ff.). In the N.T. Christ
is the Bridegroom of the Kingdom (the universal spiritual church
as seen by Paul, 2Co 11:2; Eph 5:25ff., and by John in Re
3:20; 19:7,9; 21:2,9; 22:17). In the Gospels Christ appears as
the Bridegroom (Mr 2:19f.; Mt 9:15; Lu 5:34f.; Joh 3:29). The
figure of gamos occurs in Mt 22:2-14. Three metaphors of
women appear in the Apocalypse (the Mother in chapter Re 12,
the Harlot in Re 17-19, and the Bride of Christ here to the
end). "The first and third present the Church under two different
aspects of her life, while the second answers to her great rival
and enemy" (Swete). {Is come} (ˆlthen). Prophetic aorist, come
at last. {Made herself ready} (hˆtoimasen heautˆn). First
aorist active indicative of hetoimaz“ and the reflexive
pronoun. See 22:2 for hˆtoimasmenˆn h“s numphˆn (prepared as
a bride). There is something for her to do (1Jo 3:3; Jude 1:21;
2Co 7:1), but the chief preparation is the act of Christ (Eph
5:25ff.).
19:8 {That she should array herself} (hina peribalˆtai).
Sub-final object clause subject of edothˆ (was given to her)
with hina and the second aorist middle (direct) of periball“
to fling around. This bridal dress is a gift from Christ. This
form, edothˆ (it was given), occurs some 20 times in this book.
{In fine linen, bright and pure} (bussinon lampron katharon).
See 19:14 for the same raiment on those accompanying "The Word
of God" and for the seven angels in 15:6. See by contrast the
garments of the harlot (17:4; 18:16). For bussinon see
18:16. {The righteous acts of the saints} (ta dikai“mata t“n
hagi“n). This is the explanation (gar) of the bridal dress and
explains why there is work for the Bride as well as for Christ
(Php 2:12f.). See 15:4 for dikai“ma (also Ro 5:18).
19:9 {Write} (Grapson). First aorist active imperative of graph“ as in 1:11; 14:13. The speaker may be the angel guide
of 17:1. {It is another beatitude} (makarioi, Blessed) like
that in 14:13 (fourth of the seven in the book). {They which
are bidden} (hoi keklˆmenoi). Articular perfect passive
participle of kale“, like Mt 22:3; Lu 14:17. Cf. Re 17:14.
This beatitude reminds us of that in Lu 14:15. (Cf. Mt 8:11;
26:29.) {These are true words of God} (Houtoi hoi logoi
alˆthinoi tou theou eisin). Undoubtedly, but one should bear in
mind that apocalyptic symbolism "has its own methods and laws of
interpretation, and by these the student must be guided" (Swete).
19:10 {To worship him} (proskunˆsai aut“i). First aorist active
infinitive of purpose. John either felt that the angel
represented God or he was beside himself with excitement over the
glorious consummation. He was tempted to worship an angel (Col
2:18). {See thou do it not} (hora mˆ). Repeated in 22:9.
Here there is no verb after mˆ (ellipse of poiˆsˆis touto) as
in
Mr 1:44; 1Th 5:15, the aorist subjunctive of negative
purpose with mˆ after hora (present active imperative of hora“), a common enough idiom. {Fellow-servant} (sundoulos).
The angel refuses worship from John on this ground. All
Christians are sundouloi (fellow-servants) as Christ taught
(Mt 18:28ff.; 24:49) and as Paul (Col 1:7; 4:7) and John (Re
6:11) taught. Angels are God's servants also (Heb 1:4-14). For
"the testimony of Jesus see 1:2,9; 6:9; 12:17; 22:4. {Worship
God} (t“i the“i proskunˆson). And Christ, who is the Son of God
(5:13f.). {The spirit of prophecy} (to pneuma tˆs
prophˆteias). Explanatory use of gar (for) here as in 8. The
possession of the prophetic spirit shows itself in witness to
Jesus. In illustration see Mr 1:10; Mt 3:16; Lu 3:21; Joh 1:51;
Re 4:1; 10:1; 11:19; 14:17; 15:5; 18:1; 19:1,7-9.
19:11 {The heaven opened} (ton ouranon ˆne“igmenon). Perfect
passive participle (triple reduplication) of anoig“. Accusative
case after eidon. So Ezekiel (1:1) begins his prophecy. See
also the baptism of Jesus (Mt 3:16; Lu 3:21, but schizomenous
in Mr 1:10). Jesus predicted the opened heavens to Nathanael
(Joh 1:51). In Re 4:1 a door is opened in heaven, the
sanctuary is opened (11:19; 15:5), angels come out of heaven
(10:1; 14:17; 18:1), and sounds come from heaven (19:1).
{Behold, a white horse} (idou hippos leukos). Nominative case
because of idou, not eidon. Cf. 6:2 for hippos leukos.
The emblem of victory in both cases, but the riders are very
different. Here it is the Messiah who is the Warrior, as is made
plain by "Faithful and True" (pistos kai alˆthinos), epithets
already applied to Christ (1:5; 3:7,14). Cf. also 22:6. {In
righteousness he doth judge and make war} (en dikaiosunˆi krinei
kai polemei). See Isa 11:3ff. The Messiah is both Judge and
Warrior, but he does both in righteousness (15:3; 16:5,7;
19:2). He passes judgment on the beast (antichrist) and makes
war on him. Satan had offered Christ a victory of compromise
which was rejected.
19:12 {A flame of fire} (phlox puros). As in the opening vision
of Christ in 1:14 (2:18). {Many diadems} (diadˆmata polla).
A new feature, but the dragon has a diadem on each of his seven
heads (12:3) and the first beast one upon each of his ten horns
(13:1). So the victorious Messiah will wear many royal diadems
and not mere crowns, because he is King of kings (19:16). {And
he hath} (kai ech“n). Nominative active present participle of ech“ either used absolutely as an independent verb (like
indicative) or in an anacoluthon, though autou (his) is
genitive. {A name written} (onoma gegrammenon). Perfect passive
participle of graph“ as in 2:17 (cf. 3:12). {But he
himself} (ei mˆ autos). "Except himself" (common ellipsis of
the verb after ei mˆ, "if not"). See 2:17; 3:12 for the new
name there described. See 14:1 for the name of Christ on the
forehead of the 144,000, and 17:5 for the name on the forehead
of the harlot. This word here supplements what Jesus says in Mt
11:27.
19:13 {Arrayed} (peribeblˆmenos). Perfect passive participle of periball“, to clothe, often in this book. {In a garment}
(himation). Accusative case after the passive participle peribeblˆmenos. {Sprinkled} (rerantismenon). Perfect passive
participle of rantiz“, in the predicate accusative case
agreeing with himation. A Q here read bebammenon (perfect
passive participle of bapt“, to dip). Probably rerantismenon
(sprinkled) is correct, because the picture comes from Isa
63:3, where Aquila and Symmachus use rantiz“. The use of bebammenon (dipped) is a bolder figure and Charles considers it
correct. In either case it is the blood of Christ's enemies with
which his raiment (himation, perhaps a chlamus Mt 27:28,31)
is sprinkled or dipped as the case may be, not his own blood on
Calvary (1:5; 5:9; 7:14; 12:11), but proleptically and
prophetically the blood of Christ's enemies. Haimati can be
either locative case with bebammenon (dipped in blood) or
instrumental with rerantismenon (sprinkled with blood). {The
Word of God} (ho Logos tou theou). Some scholars hold this
addition inconsistent with verse 12, but it may be merely the
explanation of the secret name or still another name besides that
known only to himself. The personal use of the Logos applied to
Christ occurs only in the Johannine writings unless that is the
idea in Heb 4:12. In Joh 1:1,14 it is merely ho Logos (the
Word), in 1Jo 1:1 ho Logos tˆs z“ˆs (the Word of Life), while
here it is ho Logos tou theou (the Word of God), one of the
strongest arguments for identity of authorship. The idiom here is
one common in Luke and Paul for the teaching of Christ (Lu 5:1;
8:11, etc.; 1Co 14:36; 2Co 2:17, etc.). Jesus is himself the
final and perfect revelation of God to men (Heb 1:1f.).
19:14 {The armies which are in heaven} (ta strateumata ta en t“i
ouran“i). See 12:7 for Michael and angels warring with the
dragon, and also Mt 26:53 for the angels at Christ's call, not
to say Heb 1:6f.,14; Mt 13:41; Re 5:11f. {Followed}
(ˆkolouthei). Imperfect active and singular (strateumata,
neuter plural) of akolouthe“, graphic picture of the celestial
Warrior with his angelic hosts "upon white horses" (eph' hippois
leukois) like the Leader and, like him "clothed in fine linen
white and pure" (endedumenoi bussinon leukon katharon) like the
Leader again (19:8). Note endedumenoi here as in 1:13;
15:6.
19:15 {A sharp sword} (romphaia oxeia). As in 1:16; 2:12,15.
{That he should smite} (hina pataxˆi). Purpose clause with hina and the first aorist active subjunctive of patass“, old
verb already in 11:6 and like Isa 11:4, a figure here for
forensic and judicial condemnation. {And he shall rule them}
(kai autos poimanei). Emphatic use of autos twice (he
himself). Future active of poimain“, to shepherd as in 2:27;
12:5 "with a rod of iron" (en rabd“i sidˆrƒi) as there. See
1Pe 2:25; Heb 13:20 for Christ as Shepherd. {And he treadeth}
(kai autos patei). Change to present tense of pate“, to tread
(here transitive), with solemn repetition of kai autos. {The
winepress of the fierceness of the wrath of Almighty God} (tˆn
lˆnon tou oinou tou thumou tˆs orgˆs tou theou tou
pantokratoros). Literally, "the winepress of the wine of the
wrath of the anger of God the Almighty" (four genitives dependent
on one another and on lˆnon). These images are here combined
from 14:8,10,19f.; 16:19. The fact is already in 19:13 after
Isa 63:1ff.
19:16 {And on his thigh} (kai epi ton mˆron autou). "Even upon
his thigh." Old word, here alone in N.T. {King of kings, and Lord
of lords} (Basileus basile“n kai Kurios kuri“n). The title
already given to the Lamb in 17:14, but in reverse order. See
the same idea in 1Ti 6:15.
19:17 {An angel} (hena aggelon). Like heis in 18:21, just
"an," not "one." {Standing in the sun} (hest“ta en t“i hˆli“i).
Second perfect active participle of histˆmi (intransitive).
"Where all the birds of prey would behold him" (Beckwith). For orneois (birds) see 18:2 and for en mesouranˆmati (in mid
heaven) see 18:13; 14:6. {Come and be gathered together}
(Deute sunachthˆte). Deute is the adverb deur“ (hither),
used when two or more are addressed, possibly from deuro ite
(come here). Asyndeton also without kai (and). First aorist
passive imperative of sunag“. The metaphor is drawn from Eze
39:17. {Unto the great supper of God} (eis to deipnon to mega
tou theou). The habits of vultures are described by Christ in
Mt 24:28. This is a bold and powerful picture of the
battlefield after the victory of the Messiah, "a sacrificial
feast spread on God's table for all the vultures of the sky"
(Swete). Is this battle the same as that of Har Magedon (16:16)
and that of Gog and Magog (20:8ff.) mentioned after the
thousand years? The language in 20:8ff. seems like this derived
from Eze 39:17ff., and "in the Apocalypse priority in the order
of sequence does not always imply priority in time" (Swete).
There seems no way to decide this point save that the end seems
to be at hand.
19:18 {That ye may eat} (hina phagˆte). Purpose clause with hina and the second aorist active subjunctive of esthi“. {The
flesh of kings} (sarkas basile“n). "Pieces of flesh" (plural of sarx, flesh) and of all classes and conditions of men who fell
in the battle (6:18; 11:13; 13:16; 19:5; 20:12). War is no
respecter of persons.
19:19 {Gathered together} (sunˆgmena). Perfect passive
participle of sunag“. In battle array. {To make war against}
(poiˆsai polemon meta). First aorist active infinitive of poie“, to express purpose. See poleme“ meta in 12:7 and the
use of sunag“ eis polemon in 16:14; 20:8. The beast (for his
army see 16:13f.) led a league of ten kings against Babylon in
17:16f., but with the purpose also of fighting the Lamb
(17:14).
19:20 {Was taken} (epiasthˆ). First aorist (prophetic) passive
indicative of the Doric piaz“ (Attic piez“). Cf. 2Th 2:8.
{The false prophet} (ho pseudoprophˆtˆs). Possibly the second
beast of 13:11-17; 16:13; 20:10. Charles takes him to be "the
priesthood of the Imperial cult, which practised all kinds of
magic and imposture to beguile men to worship the Beast." {That
wrought the signs in his sight} (ho poiesas ta sˆmeia en“pion
autou). As in 13:14. {Wherewith} (en hois). "In which"
signs. {He deceived} (eplanˆsen). First aorist active
indicative of plana“. He was only able to deceive "them that
had received" (tous labontas, articular second aorist active
participle of lamban“, "those receiving") "the mark of the
beast" (13:16; 14:9ff.; 16:2; 20:4) "and them that worshipped
his image" (tous proskunountas tˆi eikoni autou) as in 13:15.
{They twain} (hoi duo). "The two." {Were cast} (eblˆthˆsan).
First aorist passive Indicative of ball“. They fall together as
they fought together. "The day that sees the end of a false
statecraft will see also that of a false priestcraft" (Swete).
{Alive} (z“ntes). Present active participle of za“,
predicative nominative, "living." {Into the lake of fire} (eis
tˆn limnˆn tou puros). Genitive puros describes this limnˆn
(lake, cf. Lu 5:1) as it does gehenna in Mt 5:22. See also
20:10; 21:8. It is a different figure from the "abyss" in
9:1ff; 20:1ff. This is the final abode of Satan, the beast, the
false prophet, and wicked men. {That burneth with brimstone}
(tˆs kaiomenˆs en thei“i). Note the genitive here in place of
the accusative limnˆn, perhaps because of the intervening
genitive puros (neuter, not feminine). The agreement is regular
in 21:8. For en thei“i (with brimstone) see 14:10; 20:10;
21:8. The fact of hell is clearly taught here, but the imagery
is not to be taken literally any more than that of heaven in
chapters Re 4; 5; 21; 22 is to be so understood. Both fall
short of the reality.
19:21 {The rest} (hoi loipoi). Of the enemy (the kings and
their hosts of verse 19). {Were killed} (apektanthˆsan).
First aorist (effective) passive indicative of apoktein“. Those
affected by the Caesar-worship (14:9ff.) were not at once cast
into the lake with the two beasts. {Were filled}
(echortasthˆsan). First aorist (effective) passive of chortaz“. As they had been invited to do in verse 17.
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