Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re19.rwp

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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|) \hôs phônên megalên 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} (\legontôn\). Present
active participle of \legô\, genitive plural, though \ochlou\ is
genitive singular (collective substantive, agreement in sense).
{Hallelujah} (\Allêlouia\). 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 \krinô\. {Which}
(\hêtis\). The very one which. {Did corrupt} (\ephtheiren\). This
is the terrible fact. First aorist active indicative of
\phtheirô\. Cf. #11:18; 14:8; 17:2; 18:3|. {And he hath avenged}
(\kai exedikêsen\). God has exacted vengeance for the blood of
his servants from (\ek\) her. Prophetic aorist again of \ekdikeô\
with accusative and \ek\ with ablative as in #6:10|.

19:3 {A second time} (\deuteron\). Adverbial accusative, a
heavenly encore. {They say} (\eirêkan\). 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
\anabainô\, "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 prosekunêsan tôi
theôi\). 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} (\phônê 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 tôi theôi hêmôn\). Present active
imperative of \aineô\, 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} (\hôs phônên\). 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" (\hudatôn pollôn\) as in #1:15; 14:2| like "the roar of a
cataract" (Swete); and once more "the voice of mighty thunders"
(\brontôn ischurôn\) as in #6:1; 10:3ff|. {Saying} (\legontôn\).
The best attested reading, genitive plural of \legô\, 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 pantokratôr\). 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 \basileuô\. 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} (\chairômen kai
agalliômen\). Present active subjunctive (volitive) of \chairô\
and \agalliaô\ (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}
(\dômen\). Second aorist active subjunctive of \didômi\, but A
reads \dôsomen\ (future active) and P \dôsômen\. 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} (\êlthen\). Prophetic aorist, come
at last. {Made herself ready} (\hêtoimasen heautên\). First
aorist active indicative of \hetoimazô\ and the reflexive
pronoun. See #22:2| for \hêtoimasmenên hôs numphên\ (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 peribalêtai\).
Sub-final object clause subject of \edothê\ (was given to her)
with \hina\ and the second aorist middle (direct) of \periballô\
to fling around. This bridal dress is a gift from Christ. This
form, \edothê\ (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 dikaiômata tôn
hagiôn\). 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 \dikaiôma\ (also #Ro 5:18|).

19:9 {Write} (\Grapson\). First aorist active imperative of
\graphô\ 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 keklêmenoi\). Articular perfect passive
participle of \kaleô\, 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
alêthinoi 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} (\proskunêsai autôi\). 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 mê\). Repeated in #22:9|.
Here there is no verb after \mê\ (ellipse of \poiêsêis touto\) as
in #Mr 1:44; 1Th 5:15|), the aorist subjunctive of negative
purpose with \mê\ after \hora\ (present active imperative of
\horaô\), 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} (\tôi theôi proskunêson\). And Christ, who is the Son of God
(#5:13f.|). {The spirit of prophecy} (\to pneuma tês
prophêteias\). 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 êneôigmenon\). Perfect
passive participle (triple reduplication) of \anoigô\. 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 alêthinos\), epithets
already applied to Christ (#1:5; 3:7,14|). Cf. also #22:6|. {In
righteousness he doth judge and make war} (\en dikaiosunêi 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} (\diadêmata 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 echôn\). Nominative active present participle of
\echô\ 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 \graphô\ as in #2:17| (cf. #3:12|). {But he
himself} (\ei mê autos\). "Except himself" (common ellipsis of
the verb after \ei mê\, "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} (\peribeblêmenos\). Perfect passive participle of
\periballô\, to clothe, often in this book. {In a garment}
(\himation\). Accusative case after the passive participle
\peribeblêmenos\. {Sprinkled} (\rerantismenon\). Perfect passive
participle of \rantizô\, in the predicate accusative case
agreeing with \himation\. A Q here read \bebammenon\ (perfect
passive participle of \baptô\, to dip). Probably \rerantismenon\
(sprinkled) is correct, because the picture comes from #Isa
63:3|, where Aquila and Symmachus use \rantizô\. 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 tês zôês\ (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 tôi
ouranôi\). 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}
(\êkolouthei\). Imperfect active and singular (\strateumata\,
neuter plural) of \akoloutheô\, 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 pataxêi\). Purpose clause with
\hina\ and the first aorist active subjunctive of \patassô\, 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 \poimainô\, to shepherd as in #2:27;
12:5| "with a rod of iron" (\en rabdôi sidêrâi\) as there. See
#1Pe 2:25; Heb 13:20| for Christ as Shepherd. {And he treadeth}
(\kai autos patei\). Change to present tense of \pateô\, to tread
(here transitive), with solemn repetition of \kai autos\. {The
winepress of the fierceness of the wrath of Almighty God} (\tên
lênon tou oinou tou thumou tês orgês 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 \lênon\). 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 mêron autou\). "Even upon
his thigh." Old word, here alone in N.T. {King of kings, and Lord
of lords} (\Basileus basileôn kai Kurios kuriôn\). 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} (\hestôta en tôi hêliôi\).
Second perfect active participle of \histêmi\ (intransitive).
"Where all the birds of prey would behold him" (Beckwith). For
\orneois\ (birds) see #18:2| and for \en mesouranêmati\ (in mid
heaven) see #18:13; 14:6|. {Come and be gathered together}
(\Deute sunachthête\). \Deute\ is the adverb \deurô\ (hither),
used when two or more are addressed, possibly from \deuro ite\
(come here). Asyndeton also without \kai\ (and). First aorist
passive imperative of \sunagô\. 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 phagête\). Purpose clause with
\hina\ and the second aorist active subjunctive of \esthiô\. {The
flesh of kings} (\sarkas basileôn\). "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} (\sunêgmena\). Perfect passive
participle of \sunagô\. In battle array. {To make war against}
(\poiêsai polemon meta\). First aorist active infinitive of
\poieô\, to express purpose. See \polemeô meta\ in #12:7| and the
use of \sunagô 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} (\epiasthê\). First aorist (prophetic) passive
indicative of the Doric \piazô\ (Attic \piezô\). Cf. #2Th 2:8|.
{The false prophet} (\ho pseudoprophêtês\). 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 sêmeia enôpion
autou\). As in #13:14|. {Wherewith} (\en hois\). "In which"
signs. {He deceived} (\eplanêsen\). First aorist active
indicative of \planaô\. He was only able to deceive "them that
had received" (\tous labontas\, articular second aorist active
participle of \lambanô\, "those receiving") "the mark of the
beast" (#13:16; 14:9ff.; 16:2; 20:4|) "and them that worshipped
his image" (\tous proskunountas têi eikoni autou\) as in #13:15|.
{They twain} (\hoi duo\). "The two." {Were cast} (\eblêthêsan\).
First aorist passive Indicative of \ballô\. 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} (\zôntes\). Present active participle of \zaô\,
predicative nominative, "living." {Into the lake of fire} (\eis
tên limnên tou puros\). Genitive \puros\ describes this \limnên\
(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}
(\tês kaiomenês en theiôi\). Note the genitive here in place of
the accusative \limnên\, perhaps because of the intervening
genitive \puros\ (neuter, not feminine). The agreement is regular
in #21:8|. For \en theiôi\ (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} (\apektanthêsan\).
First aorist (effective) passive indicative of \apokteinô\. Those
affected by the Caesar-worship (#14:9ff.|) were not at once cast
into the lake with the two beasts. {Were filled}
(\echortasthêsan\). First aorist (effective) passive of
\chortazô\. As they had been invited to do in verse #17|.