Revelation of John 19:11-21
The heaven opened ( τον ουρανον ηνεωιγμενον ). Perfect passive participle (triple reduplication) of ανοιγω. Accusative case after ειδον. So Ezekiel (1:1) begins his prophecy. See also the baptism of Jesus (Mt 3:16; Lu 3:21, but σχιζομενους 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 ( ιδου ιππος λευκος ). Nominative case because of ιδου, not ειδον. Cf. 6:2 for ιππος λευκος. 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" ( πιστος κα αληθινος ), epithets already applied to Christ (1:5; 3:7, 14). Cf. also 22:6.
In righteousness he doth judge and make war ( εν δικαιοσυνη κρινε κα πολεμε ). 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.
A flame of fire ( φλοξ πυρος ). As in the opening vision of Christ in 1:14 (2:18).
Many diadems ( διαδηματα πολλα ). 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 ( κα εχων ). Nominative active present participle of εχω either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου (his) is genitive.
A name written ( ονομα γεγραμμενον ). Perfect passive participle of γραφω as in 2:17 (cf. 3:12).
But he himself ( ε μη αυτος ). "Except himself" (common ellipsis of the verb after ε μη, "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.
Arrayed ( περιβεβλημενος ). Perfect passive participle of περιβαλλω, to clothe, often in this book.
In a garment ( ιματιον ). Accusative case after the passive participle περιβεβλημενος.
Sprinkled ( ρεραντισμενον ). Perfect passive participle of ραντιζω, in the predicate accusative case agreeing with ιματιον. A Q here read βεβαμμενον (perfect passive participle of βαπτω, to dip). Probably ρεραντισμενον (sprinkled) is correct, because the picture comes from Isa 63:3, where Aquila and Symmachus use ραντιζω. The use of βεβαμμενον (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 ( ιματιον, perhaps a χλαμυς 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. Hαιματ can be either locative case with βεβαμμενον (dipped in blood) or instrumental with ρεραντισμενον (sprinkled with blood).
The Word of God ( ο Λογος του θεου ). 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 ο Λογος (the Word), in 1Jo 1:1 ο Λογος της ζωης (the Word of Life), while here it is ο Λογος του θεου (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.).
The armies which are in heaven ( τα στρατευματα τα εν τω ουρανω ). 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 ( ηκολουθε ). Imperfect active and singular ( στρατευματα, neuter plural) of ακολουθεω, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" ( εφ' ιπποις λευκοις ) like the Leader and, like him "clothed in fine linen white and pure" ( ενδεδυμενο βυσσινον λευκον καθαρον ) like the Leader again (19:8). Note ενδεδυμενο here as in 1:13; 15:6.
A sharp sword ( ρομφαια οξεια ). As in 1:16; 2:12, 15.
That he should smite ( ινα παταξη ). Purpose clause with ινα and the first aorist active subjunctive of πατασσω, old verb already in 11:6 and like Isa 11:4, a figure here for forensic and judicial condemnation.
And he shall rule them ( κα αυτος ποιμανε ). Emphatic use of αυτος twice (he himself). Future active of ποιμαινω, to shepherd as in 2:27; 12:5 "with a rod of iron" ( εν ραβδω σιδηρα ) as there. See 1Pe 2:25; Heb 13:20 for Christ as Shepherd.
And he treadeth ( κα αυτος πατε ). Change to present tense of πατεω, to tread (here transitive), with solemn repetition of κα αυτος.
The winepress of the fierceness of the wrath of Almighty God ( την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος ). Literally, "the winepress of the wine of the wrath of the anger of God the Almighty" (four genitives dependent on one another and on ληνον ). These images are here combined from 14:8, 10, 19f.; 16:19. The fact is already in 19:13 after Isa 63:1ff.
And on his thigh ( κα επ τον μηρον αυτου ). "Even upon his thigh." Old word, here alone in N.T.
King of kings, and Lord of lords ( Βασιλευς βασιλεων κα Κυριος κυριων ). The title already given to the Lamb in 17:14, but in reverse order. See the same idea in 1Ti 6:15.
An angel ( ενα αγγελον ). Like εις in 18:21, just "an," not "one."
Standing in the sun ( εστωτα εν τω ηλιω ). Second perfect active participle of ιστημ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For ορνεοις (birds) see 18:2 and for εν μεσουρανηματ (in mid heaven) see 18:13; 14:6.
Come and be gathered together ( Δευτε συναχθητε ). Δευτε is the adverb δευρω (hither), used when two or more are addressed, possibly from δευρο ιτε (come here). Asyndeton also without κα (and). First aorist passive imperative of συναγω. The metaphor is drawn from Eze 39:17.
Unto the great supper of God ( εις το δειπνον το μεγα του θεου ). 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.
That ye may eat ( ινα φαγητε ). Purpose clause with ινα and the second aorist active subjunctive of εσθιω.
The flesh of kings ( σαρκας βασιλεων ). "Pieces of flesh" (plural of σαρξ, 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.
Gathered together ( συνηγμενα ). Perfect passive participle of συναγω. In battle array.
To make war against ( ποιησα πολεμον μετα ). First aorist active infinitive of ποιεω, to express purpose. See πολεμεω μετα in 12:7 and the use of συναγω εις πολεμον 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).
Was taken ( επιασθη ). First aorist (prophetic) passive indicative of the Doric πιαζω (Attic πιεζω ). Cf. 2Th 2:8.
The false prophet ( ο ψευδοπροφητης ). 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 ( ο ποιεσας τα σημεια ενωπιον αυτου ). As in 13:14.
Wherewith ( εν οις ). "In which" signs.
He deceived ( επλανησεν ). First aorist active indicative of πλαναω. He was only able to deceive "them that had received" ( τους λαβοντας, articular second aorist active participle of λαμβανω, "those receiving") "the mark of the beast" (13:16; 14:9ff.; 16:2; 20:4) "and them that worshipped his image" ( τους προσκυνουντας τη εικον αυτου ) as in 13:15.
They twain ( ο δυο ). "The two."
Were cast ( εβληθησαν ). First aorist passive Indicative of βαλλω. 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 ( ζωντες ). Present active participle of ζαω, predicative nominative, "living."
Into the lake of fire ( εις την λιμνην του πυρος ). Genitive πυρος describes this λιμνην (lake, cf. Lu 5:1) as it does γεεννα 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 ( της καιομενης εν θειω ). Note the genitive here in place of the accusative λιμνην, perhaps because of the intervening genitive πυρος (neuter, not feminine). The agreement is regular in 21:8. For εν θειω (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.
The rest ( ο λοιπο ). Of the enemy (the kings and their hosts of verse 19).
Were killed ( απεκτανθησαν ). First aorist (effective) passive indicative of αποκτεινω. Those affected by the Caesar-worship (14:9ff.) were not at once cast into the lake with the two beasts.
Were filled ( εχορτασθησαν ). First aorist (effective) passive of χορταζω. As they had been invited to do in verse 17.
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