Յայտնութիւն / Revelation - 19 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A further account of the triumphant song of angels and saints for the fall of Babylon, ver. 1-4. II. The marriage between Christ and the church proclaimed and perfected, ver. 5-10. III. Another warlike expedition of the glorious head and husband of the church, with the success of it, ver. 10, &c.
Adam Clarke: Commentary on the Bible - 1831
The whole heavenly host give glory to God, because he has judged the great whore, and avenged the blood of his saints, Rev 19:1-6. The marriage of the Lamb and his bride, Rev 19:7-9. John offers to worship the angel, but is prevented, Rev 19:10. Heaven is opened, and Jesus the Word of God appears on a white horse; he and his armies described, Rev 19:11-16. An angel in the sun invites all the fowls of heaven to come to the supper of the great God, Rev 19:17, Rev 19:18. The beast, the false prophet, and the kings of the earth, gather together to make war with him who sits on the white horse; but they are all discomfited, and utterly destroyed, Rev 19:19-21.
Albert Barnes: Notes on the Bible - 1834
19:0: This chapter Rev_. 19, as well as the last Rev_. 18, is an episode, delaying the final catastrophe, and describing more fully the effect of the destruction of the mystical Babylon. The chapter consists of the following parts:
I. A hymn of the heavenly hosts in view of the destruction of the mystical Babylon, Rev 19:1-7;
(a) A voice is heard in heaven shouting Hallelujah, in view of the fact that God had judged the great harlot that had corrupted the earth, Rev 19:1-2.
(b) The sound is echoed and repeated as the smoke of her torment ascends, Rev 19:3.
(c) The four and twenty elders, and the four living creatures, as interested in all that pertains to the church, unite in that shout of Hallelujah, Rev 19:4.
(d) A voice is heard from the throne commanding them to praise God, Rev 19:5; and,
(e) the mighty shout of Hallelujah is echoed and repeated from unnumbered hosts, Rev 19:6-7.
II. The marriage of the Lamb, Rev 19:8-9. The Lamb of God is united to his bride - the church - never more to be separated; and after all the persecutions, conflicts, and embarrassments which had existed, this long-desired union is consummated, and the glorious triumph of the church is described under the image of a joyous wedding ceremony.
III. John is so overcome with this representation, that in his transports of feeling he prostrates himself before the angel who shows him all this, ready to worship one who discloses such bright and glorious scenes, Rev 19:10. He is gently rebuked for allowing himself to be so overcome that he would render divine homage to any creature, and is told that he who communicates this to him is but a fellow-servant, and that God only is to be worshipped.
IV. The final conquest over the beast and the false prophet, and the subjugation of all the foes of the church, Rev 19:11-21;
(a) A description of the conqueror - the Son of God, Rev 19:11-16. He appears on a white horse - emblem of victory. He has on his head many crowns; wears a vesture dipped in blood; is followed by the armies of heaven on white horses; from his mouth goes a sharp sword; and his name is prominently written on his vesture and his thigh - all emblematic of certain victory.
(b) An angel is seen standing in the sun, calling on all the fowls of heaven to come to the great feast prepared for them in the destruction of the enemies of God - as if there were a great slaughter sufficient to supply all the fowls that feed on flesh, Rev 19:17-18.
(c) The final war, Rev 19:19, Rev 19:21. The beast, and the kings of the earth, and their armies are gathered together for battle; the beast and the false prophet are taken, and are cast into the lake that burns with fire and brimstone; and all that remain of the enemies of God are slain, and the fowls are satisfied with their flesh. The last obstacle that pRev_ented the dawn of the millennial morning is taken away, and the church is triumphant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 19:1, God is praised in heaven for judging the great whore, and avenging the blood of his saints; Rev 19:7, The marriage of the Lamb; Rev 19:10, The angel will not be worshipped; Rev 19:17, The fowls called to the great slaughter.
John Gill
INTRODUCTION TO REVELATION 19
This chapter contains the triumph of the saints over Babylon, and their thanksgiving to God because of his judgments on her; the marriage of Christ and his church, and a battle between him and his and her enemies, with the success of it. The congratulations are first of a promiscuous multitude in the church, ascribing salvation, praise, honour, glory, and power to God, because of the righteousness of his judgments, and because of the perpetuity of them, Rev_ 19:1 and then of the four and twenty elders and four living creatures, who worship God, assent to what had been before said, and join in praising the Lord, Rev_ 19:4 and then another voice out of the throne is heard, calling upon all the servants of the Lord, and those that fear him, whether small or great, to praise our God, Rev_ 19:5 after which is heard the voice of a great multitude, stirring up one another to praise, because of the reign of the Lord God Almighty, and to rejoice and be glad because the time of the Lamb's marriage with his bride was come; who is described by her dress, the righteousness of the saints, comparable to fine linen, clean and white, Rev_ 19:6 upon which an angel bids John write those persons happy who are invited to the marriage supper of the Lamb, and affirms these to be the true sayings of God; wherefore John, in a transport of joy, was just going to worship the angel, had he not been forbidden by him; from which he dissuades him, by observing that he was his fellow servant, that God only is the object of worship, and that the testimony of Jesus is the spirit of prophecy, Rev_ 19:9 next follows a vision of a battle between Christ and his enemies; and first he the General is described, by the horse he sat upon, a white one; by the characters he bears, faithful and true; by what he did, judging and making war in righteousness; by his eyes, which were as a flame of fire; by his having many crowns on his head; by having a name, or names unknown, and particularly one, which is the Word of God; by his habit, a vesture dipped in blood; by the armies he was at the head of, riding on white horses, and clothed in fine linen; by a sharp sword coming out of his mouth, with which he should utterly destroy the nations; and by having a name on his vesture and thigh, King of kings, and Lord of lords, Rev_ 19:11 upon which an angel is seen standing in the sun, and calling to all the fowls of the heaven to come to the supper of the great God, and to eat the flesh of kings, captains, mighty men, horses and horsemen, of all ranks, and degrees, Rev_ 19:17 and next an account is given of the armies of the beast, and of the kings of the earth, that came to make war with the above warrior, Rev_ 19:19 the issue and success of which follow; the beast and false prophet are taken, and cast alive into a lake of fire and brimstone; and the rest are killed by the sword of the above General, and the fowls have a feast of their flesh, Rev_ 19:20.
19:119:1: Եւ յետ այնորիկ լուայ ձա՛յն մեծ բազմութեան յերկինս՝ ասելով. Ալէ՛լուիա, փրկութիւն եւ փառք եւ պատիւ եւ զօրութիւն Աստուծոյ մերում[5314]. [5314] Ոմանք. Եւ յետ այսորիկ լուայ։ Ոսկան. Աստուծոյ մերոյ։
1 Այնուհետեւ լսեցի՝ ինչպէս բազմութեան մի բարձր ձայն երկնքում, որ ասում էր. «Ալէլուիա՜, փրկութի՜ւն եւ փա՜ռք եւ պատի՜ւ եւ զօրութի՜ւն մեր Աստծուն,
19 Անկէ ետքը շատ բազմութեան մեծ ձայն մը լսեցի երկնքէն, ըսելով. «Ալէլուիա՜. փրկութիւն ու փառք եւ պատիւ ու զօրութիւն մեր Աստուծոյն*.
Եւ յետ այնորիկ լուայ ձայն մեծ բազմութեան յերկինս ասելով. Ալէլուիա, փրկութիւն եւ փառք եւ պատիւ եւ զօրութիւն [273]Աստուծոյ մերում:

19:1: Եւ յետ այնորիկ լուայ ձա՛յն մեծ բազմութեան յերկինս՝ ասելով. Ալէ՛լուիա, փրկութիւն եւ փառք եւ պատիւ եւ զօրութիւն Աստուծոյ մերում[5314].
[5314] Ոմանք. Եւ յետ այսորիկ լուայ։ Ոսկան. Աստուծոյ մերոյ։
1 Այնուհետեւ լսեցի՝ ինչպէս բազմութեան մի բարձր ձայն երկնքում, որ ասում էր. «Ալէլուիա՜, փրկութի՜ւն եւ փա՜ռք եւ պատի՜ւ եւ զօրութի՜ւն մեր Աստծուն,
19 Անկէ ետքը շատ բազմութեան մեծ ձայն մը լսեցի երկնքէն, ըսելով. «Ալէլուիա՜. փրկութիւն ու փառք եւ պատիւ ու զօրութիւն մեր Աստուծոյն*.
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19:11: После сего я услышал на небе громкий голос как бы многочисленного народа, который говорил: аллилуия! спасение и слава, и честь и сила Господу нашему!
19:1  μετὰ ταῦτα ἤκουσα ὡς φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῶ οὐρανῶ λεγόντων, ἁλληλουϊά· ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν,
19:1. Μετὰ (With) ταῦτα (to-the-ones-these) ἤκουσα (I-heard) ὡς (as) φωνὴν (to-a-sound) μεγάλην (to-great) ὄχλου (of-a-crowd) πολλοῦ (of-much) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) λεγόντων ( of-forthing ,"Ἁλληλουιά: (Hallelouia,"ἡ (the-one) σωτηρία (a-savioring-unto) καὶ (and) ἡ (the-one) δόξα (a-recognition) καὶ (and) ἡ (the-one) δύναμις (an-ability) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν, (of-us,"
19:1. post haec audivi quasi vocem magnam turbarum multarum in caelo dicentium alleluia salus et gloria et virtus Deo nostro estAfter these things, I heard as it were the voice of much people in heaven, saying: Alleluia. Salvation and glory and power is to our God.
1. After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God:
19:1. After these things, I heard something like the voice of many multitudes in heaven, saying: “Alleluia! Praise and glory and power is for our God.
19:1. And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

1: После сего я услышал на небе громкий голос как бы многочисленного народа, который говорил: аллилуия! спасение и слава, и честь и сила Господу нашему!
19:1  μετὰ ταῦτα ἤκουσα ὡς φωνὴν μεγάλην ὄχλου πολλοῦ ἐν τῶ οὐρανῶ λεγόντων, ἁλληλουϊά· ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμῶν,
19:1. post haec audivi quasi vocem magnam turbarum multarum in caelo dicentium alleluia salus et gloria et virtus Deo nostro est
After these things, I heard as it were the voice of much people in heaven, saying: Alleluia. Salvation and glory and power is to our God.
19:1. After these things, I heard something like the voice of many multitudes in heaven, saying: “Alleluia! Praise and glory and power is for our God.
19:1. And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В 19: главе говорится о торжественной радости по поводу гибели Вавилона, ибо это событие предвозвещало близкое и окончательное торжество добра и истины. Св. тайнозритель слышит новый, громкий небесный (на небе в его противоположности земле) голос, т.е. звуки пения (ср. X:3; XVI:18) исключительно блаженных Ангелов [Ewald] с четырьмя серафимами - животными во главе (IV:8). Они взывают: "аллилуия" (с еврейского языка "хвалите Бога") (ср. Пс CV:48). Прославляют за спасение, которое нужно понимать в смысле совершенного избавления христианского общества от козней диавола. Под славою же нужно разуметь славу Божию, которая свойственна Богу от века; а сила, как Бож. всемогущество, есть основание этой победы, этого торжества.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Triumph of the Saints.A. D. 95.
1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: 2 For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3 And again they said, Alleluia. And her smoke rose up for ever and ever. 4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets, ch. xviii. 20. They now gladly answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end (v. 4); their prayers are now turned into praises, their hosannas end in halleluias. 2. The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event--the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty (v. 2), for which signal example of divine justice they ascribe salvation, and glory, and honour, and power, unto our God. 3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever, v. 3. The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God's wrath against the common enemy. 4. The blessed harmony between the angels and the saints in this triumphant song, v. 4. The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia.
Adam Clarke: Commentary on the Bible - 1831
19:1: I heard a great voice of much people in heaven - The idolatrous city being destroyed, and the blood of the martyred saints being avenged, there is a universal joy among the redeemed of the Lord, which they commence with the word הללו יה Hallelu-Yah, praise ye Jah or Jehovah; which the Septuagint, and St. John from them, put into Greek letters thus: Αλληλουΐα, Allelou-ia, a form of praise which the heathens appear to have borrowed from the Jews, as is evident from their paeans, or hymns in honor of Apollo, which began and ended with ελελευ ιη, eleleu ie; a mere corruption of the Hebrew words. It is worthy of remark that the Indians of North America have the same word in their religious worship, and use it in the same sense. "In their places of worship, or beloved square, they dance sometimes for a whole night always in a bowing posture, and frequently singing halleluyah Ye ho wah; praise ye Yah, Ye ho vah:" probably the true pronunciation of the Hebrew יהוה, which we call Jehovah. See Adair's History of the American Indians.
Salvation - He is the sole author of deliverance from sin; the glory of this belongs to him, the honor should be ascribed to him, and his power is that alone by which it is effected.
Albert Barnes: Notes on the Bible - 1834
19:1: And after these things - The things particularly that were exhibited in the pRev_ious chapter. See the notes on Rev 18:1.
I heard a great voice of much people in heaven - The voice of the worshippers before the throne.
Saying, Alleluia - The Greek method of writing "Hallelujah." This word - ἀλληλούΐα allē louia - occurs in the New Testament only in this chapter, Rev 19:1, Rev 19:3-4, Rev 19:6. The Hebrew phrase - הללוּ יה haleluw Yah "Hallelujah" - occurs often in the Old Testament. It means, properly, "Praise Yahweh," or "Praise the Lord." The occasion on which it is introduced here is very appropriate. It is uttered by the inhabitants of heaven, in the immediate presence of God himself, and in view of the final overthrow of the enemies of the church, and the triumph of the gospel. In such circumstances it was fit that heaven should render praise, and that a song of thanksgiving should be uttered in which all holy beings could unite.
Salvation - That is, the salvation is to be ascribed to God. See the notes on Rev 7:10.
And glory, and honour - notes on Rev 5:12.
And power - notes on Rev 5:13.
Unto the Lord our God - That is, all that there is of honor, glory, power, in the redemption of the world belongs to God, and should be ascribed to him. This is expressive of the true feelings of piety always; this will constitute the song of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: after: Rev_. 18:1-24
I heard: Rev 11:15, Rev 18:20
Alleluia: Rev 19:3, Rev 19:4, Rev 19:6; Psa 106:1, Psa 111:1, Psa 115:18, Psa 146:1, Psa 148:1, Psa 149:1, Psa 150:1 *marg.
Salvation: Rev 4:10, Rev 4:11, Rev 5:9-13, Rev 7:10-12, Rev 11:15, Rev 12:10; Ch1 29:11; Psa 3:8; Jon 2:9; Mat 6:13; Ti1 1:16, Ti1 1:17
Geneva 1599
19:1 And (1) after these things I heard a great voice of much people in heaven, saying, (a) (2) Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
(1) This chapter has in summary two parts, one transitory or of passage to the things that follow, to the tenth verse, (Rev_ 19:2-10), another historical of the victory of Christ over both the beasts, to the end of the chapter (Rev_ 19:11-21), which I said was the second history of this argument, (Rev_ 17:1). The transition has two places, one of praising God for the overthrow done to Babylon in (Rev_ 19:4): and another likewise of praise and prophecy, for the coming of Christ to his kingdom, and his most royal marriage with his Church, thence to the tenth verse (Rev_ 19:5-10). The former praise has three parts, distinguished after the ancient manner of those that sing: an invitation in (Rev_ 19:1-2), a response or answer in (Rev_ 19:3), and a close or joining together in harmony in (Rev_ 19:4), all which I thought good of purpose to distinguish in this place, lest any man should with Porphyrius, or other like dogs, object to John, or the heavenly Church, a childish and idle repetition of speech.
(a) Praise the Lord. (2) The proposition of praise with exhortation in this verse, and the cause of it in (Rev_ 19:2).
John Gill
19:1 And after these things,.... After the angel had declared the fall of Babylon, a voice from heaven had called the people of God out of her, and had ordered them to take vengeance on her; after the mournful lamentation of the kings, merchants, and seafaring men; after another voice had called upon the saints to rejoice at her overthrow, and a mighty angel had described the manner of it, and had expressed her ruin in the strongest terms, with the reasons of it, John heard the songs of the righteous, as follow:
I heard a great voice of much people in heaven: not literally taken, for these are not the innumerable company of angels, who are never called people; nor the spirits of just men made perfect, or the souls of departed saints, but men on earth; wherefore heaven designs the church, as in Rev_ 18:20 and frequently in this book; the people are the same with the 144000 seen with the Lamb on Mount Zion, Rev_ 14:1 and with those on the sea of glass, who had got the victory over the beast, Rev_ 15:2 and are no other than God's covenant people, who are given to Christ, and made willing to be his in the day of his power; and though they are but a seed, a remnant, a small company, when compared with the world and carnal professors; yet are a large body of themselves, especially they will be at this time, when the nation of the Jews shall be born at once, and the fulness of the Gentiles will be brought in: and their voice on this occasion, the downfall of Rome, is said to be "great" partly on account of their number, who will join together in acclamations of praise, and partly on account of their great affection and vehemency of spirit, which will be raised hereby:
saying Alleluia; an Hebrew word, which signifies "praise ye the Lord". The Jews say (n), that the book of Psalms consists of ten sorts of songs, but Hallelujah is the greatest of them, because it comprehends the name (Jehovah) and praise in one word: and it is observable that this word, which is often used in the Psalms, is first used when the Psalmist desires the utter consumption and destruction of sinners and wicked men on earth, and is here taken up by the saints at the destruction of the man of sin and son of perdition; see Ps 104:35 and its being an Hebrew word shows that at this time the Jews will be converted, and that Jews and Gentiles will become one church state, and will worship and praise the Lord together; for the word is a call upon the saints to join together in solemn praise and thanksgiving; who is to be praised for the perfections of his nature, for the works of his hands, both of nature and grace; and for his righteous judgments on his and his church's enemies; and this is to be done in concert:
salvation, and glory, and honour, and power, unto the Lord our God: salvation, temporal, spiritual, and eternal, is of God; "salvation" from antichristian power and tyranny, and from all enemies, and the everlasting salvation of the soul; and the "glory" of it belongs to all the three Persons; they are glorious in themselves, and deserve all glory to be ascribed to them by man, and especially by the saints: "honour" is also their due; God the Father is to be honoured because he is the Father, and the Son is to he honoured as the Father is, and the Holy Spirit is not to be grieved, but to be highly esteemed and valued, and equally with the other two Persons: and "power" belongs to them all, and is seen in the works of creation, redemption, and sanctification.
(n) Yalkut Simeoni, par. 2. fol. 89. 1. T. Bab. Pesachim, fol. 117. 1.
John Wesley
19:1 I heard a loud voice of a great multitude - Whose blood the great whore had shed. Saying, Hallelujah - This Hebrew word signifies, Praise ye Jah, or Him that is. God named himself to Moses, EHEIEH, that is, I will be, Ex 3:14; and at the same time, "Jehovah," that is, "He that is, and was, and is to come:" during the trumpet of the seventh angel, he is styled, "He that is and was," Rev_ 16:5; and not "He that is to come;" because his long - expected coming is under this trumpet actually present. At length he is styled, "Jah," "He that is;" the past together with the future being swallowed up in the present, the former things being no more mentioned, for the greatness of those that now are. This title is of all others the most peculiar to the everlasting God. The salvation - Is opposed to the destruction which the great whore had brought upon the earth. His power and glory - Appear from the judgment executed on her, and from the setting up his kingdom to endure through all ages.
Robert Jamieson, A. R. Fausset and David Brown
19:1 THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21)
As in the case of the opening of the prophecy, Rev_ 4:8; Rev_ 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev_ 7:10, &c., toward the close of the seals, and Rev_ 11:15-18, at the close of the trumpets: Rev_ 15:3, at the saints' victory over the beast.
And--so ANDREAS. But A, B, C, Vulgate, Syriac, and Coptic omit.
a great voice--A, B, C, Vulgate, Coptic, and ANDREAS read, "as it were a great voice." What a contrast to the lamentations Rev. 18:1-24! Compare Jer 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.
people--Greek, "multitude."
Alleluia--Hebrew, "Praise ye JAH," or JEHOVAH: here first used in Revelation, whence ELLICOTT infers the Jews bear a prominent part in this thanksgiving. JAH is not a contraction of "JEHOVAH," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says KIMCHI in BENGEL, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Ps 149:4-9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.
Salvation, &c.--Greek, "The salvation . . . the glory . . . the power."
and honour--so Coptic. But A, B, C, and Syriac omit.
unto the Lord our God--so ANDREAS. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.
19:219:2: զի ճշմարի՛տ եւ արդա՛ր են դատաստանք նորա. զի դատեա՛ց զպոռնիկն մեծ ՚ի պոռնկութեան իւրում, եւ խնդրեաց զվրէժ արեան ծառայից իւրոց ՚ի ձեռաց նորա:
2 որովհետեւ ճշմարիտ եւ արդար են նրա դատաստանները, քանի որ նա դատեց մեծ պոռնիկին իր պոռնկութեան մէջ եւ նրանից լուծեց իր ծառաների արեան վրէժը»:
2 Վասն զի ճշմարիտ ու արդար են անոր դատաստանները, քանզի դատեց այն մեծ պոռնիկը, որ իր պոռնկութիւնովը երկիրը ապականեց ու իր ծառաներուն արեան վրէժը անոր ձեռքէն պահանջեց»։
զի ճշմարիտ եւ արդար են դատաստանք նորա. զի դատեաց զպոռնիկն մեծ [274]ի պոռնկութեան իւրում, եւ խնդրեաց զվրէժ արեան ծառայից իւրոց ի ձեռաց նորա:

19:2: զի ճշմարի՛տ եւ արդա՛ր են դատաստանք նորա. զի դատեա՛ց զպոռնիկն մեծ ՚ի պոռնկութեան իւրում, եւ խնդրեաց զվրէժ արեան ծառայից իւրոց ՚ի ձեռաց նորա:
2 որովհետեւ ճշմարիտ եւ արդար են նրա դատաստանները, քանի որ նա դատեց մեծ պոռնիկին իր պոռնկութեան մէջ եւ նրանից լուծեց իր ծառաների արեան վրէժը»:
2 Վասն զի ճշմարիտ ու արդար են անոր դատաստանները, քանզի դատեց այն մեծ պոռնիկը, որ իր պոռնկութիւնովը երկիրը ապականեց ու իր ծառաներուն արեան վրէժը անոր ձեռքէն պահանջեց»։
zohrab-1805▾ eastern-1994▾ western am▾
19:22: Ибо истинны и праведны суды Его: потому что Он осудил ту великую любодейцу, которая растлила землю любодейством своим, и взыскал кровь рабов Своих от руки ее.
19:2  ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς.
19:2. ὅτι (to-which-a-one) ἀληθιναὶ ( un-secluded-belonged-to ) καὶ (and) δίκαιαι ( course-belonged ) αἱ ( the-ones ) κρίσεις ( separatings ) αὐτοῦ : ( of-it ,"ὅτι (to-which-a-one) ἔκρινεν (it-separated) τὴν (to-the-one) πόρνην (to-a-harlot) τὴν (to-the-one) μεγάλην (to-great) ἥτις (which-a-one) ἔφθειρεν (it-was-degrading) τὴν (to-the-one) γῆν (to-a-soil) ἐν (in) τῇ (unto-the-one) πορνείᾳ (unto-a-harloting-of) αὐτῆς, (of-it,"καὶ (and) ἐξεδίκησεν ( it-coursed-out-unto ) τὸ ( to-the-one ) αἷμα ( to-a-blood ) τῶν ( of-the-ones ) δουλων ( of-bondees ) αὐτοῦ (of-it) ἐκ ( out ) χειρὸς ( of-a-hand ) αὐτῆς. (of-it)
19:2. quia vera et iusta iudicia sunt eius quia iudicavit de meretrice magna quae corrupit terram in prostitutione sua et vindicavit sanguinem servorum suorum de manibus eiusFor true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication and hath revenged the blood of his servants, at her hands.
2. for true and righteous are his judgments; for he hath judged the great harlot, which did corrupt the earth with her fornication, and he hath avenged the blood of his servants at her hand.
19:2. For true and just are his judgments, he who has judged the great harlot that corrupted the earth by her prostitution. And he has vindicated the blood of his servants from her hands.”
19:2. For true and righteous [are] his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.
For true and righteous [are] his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand:

2: Ибо истинны и праведны суды Его: потому что Он осудил ту великую любодейцу, которая растлила землю любодейством своим, и взыскал кровь рабов Своих от руки ее.
19:2  ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην ἥτις ἔφθειρεν τὴν γῆν ἐν τῇ πορνείᾳ αὐτῆς, καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς.
19:2. quia vera et iusta iudicia sunt eius quia iudicavit de meretrice magna quae corrupit terram in prostitutione sua et vindicavit sanguinem servorum suorum de manibus eius
For true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication and hath revenged the blood of his servants, at her hands.
19:2. For true and just are his judgments, he who has judged the great harlot that corrupted the earth by her prostitution. And he has vindicated the blood of his servants from her hands.”
19:2. For true and righteous [are] his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:2: For true and righteous - His judgments displayed in supporting his followers, and punishing his enemies, are true - according to his predictions; and righteous, being all according to infinite justice and equity.
Albert Barnes: Notes on the Bible - 1834
19:2: For true and righteous are his judgments - That is, the calamities that come upon the power here referred to are deserved.
For he hath judged the great whore - The power represented by the harlot. See the notes on Rev 17:1.
Which did corrupt the earth with her fornication - See the notes on Rev 14:8; Rev 17:2, Rev 17:4-5; Rev 18:3. Compare the notes on Rev 9:21.
And hath avenged the blood of his servants - See the notes on Rev 18:20, Rev 18:24.
At her hand - Shed by her hand,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: true: Rev 15:3, Rev 16:5-7; Deu 32:4; Psa 19:9; Isa 25:1
judged: Rev 17:1, Rev 17:2, Rev 17:15, Rev 17:16, Rev 18:3, Rev 18:9, Rev 18:10, Rev 18:23
and hath: Rev 6:10, Rev 18:20, Rev 18:24; Deu 32:35, Deu 32:43
John Gill
19:2 For true and righteous are his judgments,.... As in See Gill on Rev_ 15:3; see Gill on Rev_ 16:7, this is to be understood of God's judgments in general, and is a reason of the attribution of praise and glory to him; which may be said to be true, because, being threatened, are now fulfilled; and to be "righteous", because according to the demerit of sin; and particularly God's judgments on antichrist are intended:
for he hath judged the great whore; Jezebel, Babylon, the Romish antichrist, before spoken of, Rev_ 17:1 not only by passing a sentence of condemnation on her, but by executing it, putting it into the hearts of the kings to hate and burn her, and utterly destroy her; and which is judging right, since it follows:
which did corrupt the earth with her fornication; drew the kings and inhabitants of the Roman empire into wicked and idolatrous practices, and so corrupted and destroyed them in soul, body, and estate; See Gill on Rev_ 11:18 for this vision is contemporary with the seventh trumpet:
and hath avenged the blood of his servants at her hand; shed by her, Rev_ 18:20 and this being done in righteous judgment, is matter of joy and praise to the saints.
John Wesley
19:2 For true and righteous are his judgments - Thus is the cry of the souls under the altar changed into a song of praise.
Robert Jamieson, A. R. Fausset and David Brown
19:2 which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [AUBERLEN].
avenged--Greek, "exacted in retribution." A particular application of the principle (Gen 9:5).
blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.
19:319:3: Եւ կրկին անգամ օրհնեցին՝ եւ ասացին. Ալէ՛լուիա։ Եւ ծո՛ւխ նորա ելանէր յաւիտեանս յաւիտենից.
3 Եւ կրկին անգամ օրհներգեցին ու ասացին. «Ալէլուիա՜. եւ նրա ծուխը բարձրանում է յաւիտեանս յաւիտենից»:
3 Եւ կրկին անգամ ըսին. «Ալէլուիա՜. անոր ծուխը յաւիտեանս յաւիտենից պիտի ելլէ»։
Եւ կրկին անգամ [275]օրհնեցին եւ`` ասացին. Ալէլուիա: Եւ ծուխ նորա ելանէր յաւիտեանս յաւիտենից:

19:3: Եւ կրկին անգամ օրհնեցին՝ եւ ասացին. Ալէ՛լուիա։ Եւ ծո՛ւխ նորա ելանէր յաւիտեանս յաւիտենից.
3 Եւ կրկին անգամ օրհներգեցին ու ասացին. «Ալէլուիա՜. եւ նրա ծուխը բարձրանում է յաւիտեանս յաւիտենից»:
3 Եւ կրկին անգամ ըսին. «Ալէլուիա՜. անոր ծուխը յաւիտեանս յաւիտենից պիտի ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:33: И вторично сказали: аллилуия! И дым ее восходил во веки веков.
19:3  καὶ δεύτερον εἴρηκαν, ἁλληλουϊά· καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων.
19:3. καὶ (And) δεύτερον (to-second) εἴρηκαν (they-hath-had-come-to-utter,"Ἁλληλουιά: (Hallelouia," καὶ ( and ) ὁ ( the-one ) καπνὸς ( a-smoke ) αὐτῆς ( of-it ) ἀναβαίνει ( it-steppeth-up ) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας ( to-ages ) τῶν (of-the-ones) αἰώνων. (of-ages)
19:3. et iterum dixerunt alleluia et fumus eius ascendit in saecula saeculorumAnd again they said: Alleluia. And her smoke ascendeth for ever and ever.
3. And a second time they say, Hallelujah. And her smoke goeth up for ever and ever.
19:3. And again, they said: “Alleluia! For her smoke ascends forever and ever.”
19:3. And again they said, Alleluia. And her smoke rose up for ever and ever.
And again they said, Alleluia. And her smoke rose up for ever and ever:

3: И вторично сказали: аллилуия! И дым ее восходил во веки веков.
19:3  καὶ δεύτερον εἴρηκαν, ἁλληλουϊά· καὶ ὁ καπνὸς αὐτῆς ἀναβαίνει εἰς τοὺς αἰῶνας τῶν αἰώνων.
19:3. et iterum dixerunt alleluia et fumus eius ascendit in saecula saeculorum
And again they said: Alleluia. And her smoke ascendeth for ever and ever.
19:3. And again, they said: “Alleluia! For her smoke ascends forever and ever.”
19:3. And again they said, Alleluia. And her smoke rose up for ever and ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Третий стих содержит в себе повторение песни, но с присоединением нового основания этой хвалы Господа. Это то, что гибель Вавилона от десяти царей есть гибель вечная и окончательная, составляющая переход к вечному царству, ибо вечный дым говорит о вечном огне геенских мучений. Поэтому-то старцы и серафимы-животные падают и произносят: "аминь, аллилуия". (Пс CV:48).
Adam Clarke: Commentary on the Bible - 1831
19:3: Her smoke rose up - There was, and shall be, a continual evidence of God's judgments executed on this great whore or idolatrous city; nor shall it ever be restored.
Albert Barnes: Notes on the Bible - 1834
19:3: And again they said, Alleluia - See the notes on Rev 19:1. The event was so glorious and so important; the final destruction of the great enemy of the church was of so much moment in its bearing on the welfare of the world, as to call forth repeated expressions of praise.
And her smoke rose up foRev_er and ever - See the notes on Rev 14:11. This is an image of final ruin; the image being derived probably from the description in Genesis of the smoke that ascended from the cities of the plain, Gen 19:28. On the joy expressed here in her destruction, compare the notes on Rev 18:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: Alleluia: Rev 19:1
And her: Rev 14:11, Rev 18:9, Rev 18:18; Gen 19:28; Isa 34:10; Jde 1:7
Geneva 1599
19:3 And again they said, (3) Alleluia. And her smoke rose up for ever and ever.
(3) The song of the Antiphony or response, containing an amplification of the praise of God, from the continuous and certain testimony of his divine judgment as was done at Sodom and Gomorrah, (Gen. 19:1-38).
John Gill
19:3 And again they said, Alleluia,.... Or a "second time" they said it; they began and ended their solemn worship and service with it; so some psalms begin and end with this word, translated in the Old Testament by the words "Praise ye the LORD", as in Ps 106:1 &c. and the repeating of the word shows how hearty, arnest, and constant they were in the work of praise on this account:
and her smoke rose up for ever and ever; they repeated their hallelujah, or gave one spiritual "huzza" more at the burning of Rome, and this followed: or the words may be rendered, "for her smoke rose", &c. and so are a reason for the second "hallelujah": it looks as if Rome, like another Sodom and Gomorrah, would sink into a sulphurous burning lake, and continue so: respect is had to the everlasting punishment of antichrist and his followers in hell, and to the everlasting burnings that will follow Rome's temporal destruction, which was an example and symbol of the vengeance of eternal fire; see Rev_ 14:11 so the Jews (o) say of the burning of Rome, that its fire shall not be quenched for ever, and that "its smoke shall rise up for".
(o) Yalkut Simeoni, par. 2. fol. 48. 2.
Robert Jamieson, A. R. Fausset and David Brown
19:3 again--Greek, "a second time."
rose up--Greek, "goeth up."
for ever and ever--Greek, "to the ages of the ages."
19:419:4: եւ անկա՛ն քսան եւ չորք երիցունքն՝ եւ չորք կենդանիքն, եւ երկի՛ր պագին Աստուծոյ՝ որ նստէ՛ր յաթոռ փառաց՝ ասելով. Ամէ՛ն՝ ալէ՛լուիա[5315]: [5315] Ոմանք. Քսան եւ չորս երի՛՛... եւ երկրպագեցին Աստուծոյ որ... յաթոռն։
4 Եւ ծնկի եկան քսանչորս երէցներն ու չորս կենդանիները եւ երկրպագեցին փառքի գահի վրայ նստած Աստծուն՝ ասելով. «Ամէն. Ալէլուիա՜»:
4 Քսանըչորս երէցները ու չորս կենդանիները ինկան ու երկրպագութիւն ըրին Աստուծոյ, որ աթոռը կը նստի, ըսելով. «Ամէ՛ն, Ալէլուիա՜»։
եւ անկան քսան եւ չորք երիցունքն եւ չորք կենդանիքն, եւ երկիր պագին Աստուծոյ որ նստէր յաթոռ [276]փառաց, ասելով. Ամէն, Ալէլուիա:

19:4: եւ անկա՛ն քսան եւ չորք երիցունքն՝ եւ չորք կենդանիքն, եւ երկի՛ր պագին Աստուծոյ՝ որ նստէ՛ր յաթոռ փառաց՝ ասելով. Ամէ՛ն՝ ալէ՛լուիա[5315]:
[5315] Ոմանք. Քսան եւ չորս երի՛՛... եւ երկրպագեցին Աստուծոյ որ... յաթոռն։
4 Եւ ծնկի եկան քսանչորս երէցներն ու չորս կենդանիները եւ երկրպագեցին փառքի գահի վրայ նստած Աստծուն՝ ասելով. «Ամէն. Ալէլուիա՜»:
4 Քսանըչորս երէցները ու չորս կենդանիները ինկան ու երկրպագութիւն ըրին Աստուծոյ, որ աթոռը կը նստի, ըսելով. «Ամէ՛ն, Ալէլուիա՜»։
zohrab-1805▾ eastern-1994▾ western am▾
19:44: Тогда двадцать четыре старца и четыре животных пали и поклонились Богу, сидящему на престоле, говоря: аминь! аллилуия!
19:4  καὶ ἔπεσαν οἱ πρεσβύτεροι οἱ εἴκοσι τέσσαρες καὶ τὰ τέσσαρα ζῶα, καὶ προσεκύνησαν τῶ θεῶ τῶ καθημένῳ ἐπὶ τῶ θρόνῳ, λέγοντες, ἀμήν, ἁλληλουϊά.
19:4. καὶ (And) ἔπεσαν (they-fell,"οἱ (the-ones) πρεσβύτεροι ( more-eldered ) οἱ (the-ones) εἴκοσι (twenty) τέσσαρες ( four ) καὶ (and) τὰ (the-ones) τέσσερα ( four ) ζῷα, (lifelets,"καὶ (and) προσεκύνησαν (they-kissed-toward-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) τῷ (unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπὶ , ( upon ) τῷ ( unto-the-one ) θρόνῳ ( unto-a-throne ) λέγοντες ( forthing ,"Ἀμήν, (Amen,"Ἁλληλουιά. (Hallelouia)
19:4. et ceciderunt seniores viginti quattuor et quattuor animalia et adoraverunt Deum sedentem super thronum dicentes amen alleluiaAnd the four and twenty ancients and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen. Alleluia.
4. And the four and twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah.
19:4. And the twenty-four elders and the four living creatures fell down and worshiped God, sitting upon the throne, saying: “Amen! Alleluia!”
19:4. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia:

4: Тогда двадцать четыре старца и четыре животных пали и поклонились Богу, сидящему на престоле, говоря: аминь! аллилуия!
19:4  καὶ ἔπεσαν οἱ πρεσβύτεροι οἱ εἴκοσι τέσσαρες καὶ τὰ τέσσαρα ζῶα, καὶ προσεκύνησαν τῶ θεῶ τῶ καθημένῳ ἐπὶ τῶ θρόνῳ, λέγοντες, ἀμήν, ἁλληλουϊά.
19:4. et ceciderunt seniores viginti quattuor et quattuor animalia et adoraverunt Deum sedentem super thronum dicentes amen alleluia
And the four and twenty ancients and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen. Alleluia.
19:4. And the twenty-four elders and the four living creatures fell down and worshiped God, sitting upon the throne, saying: “Amen! Alleluia!”
19:4. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:4: The four and twenty elders - The true Church of the Lord Jesus converted from among the Jews. See Rev 4:10; Rev 5:14.
Albert Barnes: Notes on the Bible - 1834
19:4: And the four and twenty elders and the four beasts - See the notes on Rev 4:4, Rev 4:6-7. As representatives of the church, and as interested in its welfare, they are now introduced as rejoicing in its final triumph, and in the destruction of its last foe.
Fell down - Prostrated themselves - the usual posture of worship.
And worshipped God that sat on the throne - Rev 4:2-3, Rev 4:10. That is, they now adored him for what he had done in delivering the church from all its persecutions, and causing it to triumph in the world.
Saying, Amen - See the notes on Mat 6:13. The word here is expressive of approbation of what God had done; or of their solemn assent to all that had occurred in the destruction of the great enemy of the church.
Alleluia - See the notes on Rev 19:1. The repetition of this word so many times shows the intenseness of the joy of heaven in view of the final triumph of the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: the four: Rev 4:4-10, Rev 5:8-11, Rev 5:14, Rev 11:15, Rev 11:16, Rev 15:7
Amen: Rev 5:14; Ch1 16:36; Neh 5:13, Neh 8:6; Psa 41:13, Psa 72:19, Psa 89:52, Psa 106:48; Jer 28:6; Mat 6:13, Mat 28:20; Co1 14:16
Alleluia: Rev 19:1
John Gill
19:4 And the four and twenty elders and the four beasts,.... Mentioned in Rev_ 4:4 and who represent the churches of Christ and ministers of the Gospel in the several periods of time, these join in the chorus, and praise the Lord on the account of the destruction of Rome, and ruin of antichrist; so they are often heard of in this book, when any remarkable thing is done, or when there is any breaking forth of the kingdom and glory of Christ; see Rev_ 5:8 these
fell down; on their faces before God, as in Rev_ 4:10 in great reverence of him, and of his righteous judgments:
and worshipped God that sat on the throne; described in Rev_ 4:2 this refers to the public worship of God in the churches, by the ministers and members of them:
saying, Amen; Alleluia; they said "Amen", and signified their assent to what the much people in heaven had said, Rev_ 19:1 and joined in the same "hallelujah", or expressions of praise to God, for this great appearance of his in the downfall of Babylon. Both these words are used together in Ps 106:48, see Rev_ 5:14.
John Wesley
19:4 And the four and twenty elders, and the four living creatures felt down - The living creatures are nearer the throne than the elders. Accordingly they are mentioned before them, with the praise they render to God, Rev_ 4:9-10; Rev_ 5:8, Rev_ 5:14; inasmuch as there the praise moves from the centre to the circumference. But here, when God's judgments are fulfilled, it moves back from the circumference to the centre. Here, therefore, the four and twenty elders are named before the living creatures.
Robert Jamieson, A. R. Fausset and David Brown
19:4 beasts--rather, "living creatures."
sat--Greek, "sitteth."
19:519:5: Եւ ձայն յաթոռոյն ելանէր՝ ասելով. Օրհնեցէ՛ք զԱստուած ամենայն ծառայք նորա, եւ որք երկնչիք ՚ի նմանէ՝ փոքունք եւ մեծամեծք[5316]: [5316] Ոմանք. ԶԱստուած մեր ամենայն ծա՛՛։
5 Եւ գահից մի ձայն ելաւ, որ ասում էր. «Օրհներգեցէ՛ք մեր Աստծուն, նրա բոլոր ծառանե՛րդ, եւ դո՛ւք, որ երկնչում էք նրանից, փոքրե՛ր եւ մեծե՛ր»:
5 Եւ աթոռէն ձայն մը ելաւ, ըսելով. «Մեր Աստուծոյն օրհնութիւն տուէք, ո՛վ բոլոր ծառաներ ու դուք որ իրմէ կը վախնաք, պզտիկներ ու մեծեր»։
Եւ ձայն յաթոռոյն ելանէր` ասելով. Օրհնեցէք զԱստուած մեր, ամենայն ծառայք նորա, եւ որք երկնչիք ի նմանէ, փոքունք եւ մեծամեծք:

19:5: Եւ ձայն յաթոռոյն ելանէր՝ ասելով. Օրհնեցէ՛ք զԱստուած ամենայն ծառայք նորա, եւ որք երկնչիք ՚ի նմանէ՝ փոքունք եւ մեծամեծք[5316]:
[5316] Ոմանք. ԶԱստուած մեր ամենայն ծա՛՛։
5 Եւ գահից մի ձայն ելաւ, որ ասում էր. «Օրհներգեցէ՛ք մեր Աստծուն, նրա բոլոր ծառանե՛րդ, եւ դո՛ւք, որ երկնչում էք նրանից, փոքրե՛ր եւ մեծե՛ր»:
5 Եւ աթոռէն ձայն մը ելաւ, ըսելով. «Մեր Աստուծոյն օրհնութիւն տուէք, ո՛վ բոլոր ծառաներ ու դուք որ իրմէ կը վախնաք, պզտիկներ ու մեծեր»։
zohrab-1805▾ eastern-1994▾ western am▾
19:55: И голос от престола исшел, говорящий: хвалите Бога нашего, все рабы Его и боящиеся Его, малые и великие.
19:5  καὶ φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν λέγουσα, αἰνεῖτε τῶ θεῶ ἡμῶν, πάντες οἱ δοῦλοι αὐτοῦ, [καὶ] οἱ φοβούμενοι αὐτόν, οἱ μικροὶ καὶ οἱ μεγάλοι.
19:5. καὶ (And) φωνὴ (a-sound) ἀπὸ (off) τοῦ (of-the-one) θρόνου (of-a-throne) ἐξῆλθεν (it-had-came-out) λέγουσα (forthing," Αἰνεῖτε ( Ye-should-laud-unto ) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἡμῶν, (of-us," πάντες ( all ) οἱ ( the-ones ) δοῦλοι ( bondees ) αὐτοῦ (of-it) οἱ ( the-ones ) φοβούμενοι ( feareeing-unto ) αὐτόν , ( to-it ," οἱ ( the-ones ) μικροὶ ( small ) καὶ ( and ) οἱ ( the-ones ) μεγάλοι . ( great )
19:5. et vox de throno exivit dicens laudem dicite Deo nostro omnes servi eius et qui timetis eum pusilli et magniAnd a voice came out from the throne, saying: Give praise to our God, all ye his servants: and you that fear him, little and great.
5. And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great.
19:5. And a voice went out from the throne, saying: “Express praise to our God, all you his servants, and you who fear him, small and great.”
19:5. And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great:

5: И голос от престола исшел, говорящий: хвалите Бога нашего, все рабы Его и боящиеся Его, малые и великие.
19:5  καὶ φωνὴ ἀπὸ τοῦ θρόνου ἐξῆλθεν λέγουσα, αἰνεῖτε τῶ θεῶ ἡμῶν, πάντες οἱ δοῦλοι αὐτοῦ, [καὶ] οἱ φοβούμενοι αὐτόν, οἱ μικροὶ καὶ οἱ μεγάλοι.
19:5. et vox de throno exivit dicens laudem dicite Deo nostro omnes servi eius et qui timetis eum pusilli et magni
And a voice came out from the throne, saying: Give praise to our God, all ye his servants: and you that fear him, little and great.
19:5. And a voice went out from the throne, saying: “Express praise to our God, all you his servants, and you who fear him, small and great.”
19:5. And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Едва замолкло ангельское пение, как послышался голос от Бож. престола, от Самого Иисуса Христа, который требовал, чтобы все рабы Божии воздали славу Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Triumph of the Saints.A. D. 95.
5 And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

The triumphant song being ended, and epithalamium, or marriage-song, begins, v. 6. Here observe,

I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.

II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, v. 7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification--the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Matt. xxii. 4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, v. 9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus--I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.
Adam Clarke: Commentary on the Bible - 1831
19:5: Praise our God, etc. - Let all, whether redeemed from among Jews or Gentiles, give glory to God.
Albert Barnes: Notes on the Bible - 1834
19:5: And a voice came out of the throne - A voice seemed to come from the very midst of the throne. It is not said by whom this voice was uttered. It cannot be supposed, however, that it was uttered by God himself, for the command which it gave was this: "Praise our God," etc. For the same reason it seems hardly probable that it was the voice of the Messiah, unless it be supposed that he here identifies himself with the redeemed church, and speaks of God as his God and hers. It would seem rather that it was a responsive voice that came from those nearest the throne, calling on all to unite in praising God in view of what was done. The meaning then will be, that all heaven was interested in the triumph of the church, and that one portion of the dwellers there called on the others to unite in offering thanksgiving.
Praise our God - The God that we worship.
All ye his servants - All in heaven and earth; all have occasion for thankfulness.
And ye that fear him - That Rev_erence and obey him. The fear of the Lord is a common expression in the Scriptures to denote true piety.
Both small and great - All of every class and condition - poor and rich - young and old; those of humble and those of exalted rank. Compare Psa 148:7-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: a voice: Rev 7:15, Rev 11:19, Rev 16:17
Praise: Psa 103:20-22, Psa 134:1, Psa 135:1, Psa 135:19, Psa 135:20, Psa 148:11-13, Psa 150:6
both: Rev 11:18, Rev 20:12
Geneva 1599
19:5 (4) And a voice came out of the (5) throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
(4) The second place of praise, as I said See Rev_ 19:1 which first is commanded by God in this verse: and then is in most ample manner pronounced by the creatures, both because they see that kingdom of Christ to come, which they desire, (Rev_ 19:6) and also because they see the Church is called forth to be brought home to the house of her husband by holy marriage, to the fellowship of his kingdom, (Rev_ 19:7-8). Therefore John is commanded to write in a book the acclamation together with a divine testimony, (Rev_ 19:9). (5) Out of the temple from God as in (Rev_ 11:19).
John Gill
19:5 And a voice came out of the throne,.... Not from God the Father, that sat upon it, for the phrase,
praise our God, could not be said by him with propriety and pertinence; but rather from Christ, the Lamb, in the midst of the throne, who as Mediator could say of him to his people, my God and your God, and my Father and your Father, Jn 20:17 though it seems best to understand it of the voice of one of the angels about the throne, since one of these is afterwards spoken of, whom John would have worshipped, but was forbid, Rev_ 19:9 and which may design either one of the ministering spirits, or a preacher of the Gospel, and a set of such, calling upon the saints to the discharge of their duty, or to return to it on this occasion:
saying, praise our God, all ye his servants; meaning not the ministers of the Gospel only, who serve in the Gospel of Christ, by preaching and defending it, and in the administration of Gospel ordinances to the comfort of the saints, but all the people of God; for though they are sons, and no more servants to sin and Satan, and the world, yet they are servants of God and of righteousness, and serve him willingly and cheerfully in a way of duty, and without slavish fear, and with a godly one, and from principles of love and gratitude, and without mercenary views and selfish ends; and these are called upon, as a part of their service, to say hallelujah, or to sing the praises of God for his judgments on antichrist; see Ps 134:1.
and ye that fear him, both small and great; who fear the Lord, not with a servile, but filial fear, with the new covenant grace of fear, which springs from, and is increased by, the goodness and grace of God; whether greater or lesser believers, fathers, young men, or children; whether Jews or Gentiles, or of whatsoever nation, kindred, or people; see Ps 115:13.
John Wesley
19:5 And a voice came forth from the throne - Probably from the four living creatures, saying, Praise our God - The occasion and matter of this song of praise follow immediately after, Rev_ 19:6, &c.; God was praised before, for his judgment of the great whore, Rev_ 19:1-4. Now for that which follows it: for that the Lord God, the Almighty, takes the kingdom to himself, and avenges himself on the rest of his enemies. Were all these inhabitants of heaven mistaken? If not, there is real, yea, and terrible anger in God.
Robert Jamieson, A. R. Fausset and David Brown
19:5 out of--Greek, "out from the throne" in A, B, C.
Praise our God--Compare the solemn act of praise performed by the Levites, 1Chron 16:36; 1Chron 23:5, especially when the house of God was filled with the divine glory (2Chron 5:13).
both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
19:619:6: Եւ լուա՛յ ձայն բազմութեան մեծի՝ իբրեւ զձայն ջուրց բազմաց, եւ իբրեւ զձայն հզօ՛ր որոտման՝ ասելով դարձեալ. Ալէ՛լուիա, վասն զի թագաւորեա՛ց Աստուած Ամենակալ[5317]: [5317] Ոմանք. Հզօր որոտմանց... Աստուած մեր Ամենա՛՛։ Ուր Ոսկան. Տէր Աստուած մեր Ա՛՛։
6 Եւ լսեցի մի ձայն՝ ինչպէս ձայնը մի մեծ բազմութեան, ինչպէս ձայնը շատ ջրերի եւ ինչպէս ձայնը ուժեղ որոտի, որ ասում էր դարձեալ. «Ալէլուիա՜. քանզի թագաւորեց մեր Ամենակալ Աստուածը:
6 Եւ լսեցի ձայն մը մեծ բազմութեան ձայնի պէս ու շատ ջուրերու ձայնի պէս ու սաստիկ որոտումներու ձայնի պէս, որոնք կ’ըսէին. «Ալէլուիա՜, վասն զի մեր Ամենակալ Տէր Աստուածը թագաւորեց։
Եւ լուայ [277]ձայն բազմութեան մեծի, եւ իբրեւ զձայն ջուրց բազմաց, եւ իբրեւ զձայն հզօր որոտման, ասելով [278]դարձեալ. Ալէլուիա, վասն զի թագաւորեաց [279]Աստուած [280]մեր Ամենակալ:

19:6: Եւ լուա՛յ ձայն բազմութեան մեծի՝ իբրեւ զձայն ջուրց բազմաց, եւ իբրեւ զձայն հզօ՛ր որոտման՝ ասելով դարձեալ. Ալէ՛լուիա, վասն զի թագաւորեա՛ց Աստուած Ամենակալ[5317]:
[5317] Ոմանք. Հզօր որոտմանց... Աստուած մեր Ամենա՛՛։ Ուր Ոսկան. Տէր Աստուած մեր Ա՛՛։
6 Եւ լսեցի մի ձայն՝ ինչպէս ձայնը մի մեծ բազմութեան, ինչպէս ձայնը շատ ջրերի եւ ինչպէս ձայնը ուժեղ որոտի, որ ասում էր դարձեալ. «Ալէլուիա՜. քանզի թագաւորեց մեր Ամենակալ Աստուածը:
6 Եւ լսեցի ձայն մը մեծ բազմութեան ձայնի պէս ու շատ ջուրերու ձայնի պէս ու սաստիկ որոտումներու ձայնի պէս, որոնք կ’ըսէին. «Ալէլուիա՜, վասն զի մեր Ամենակալ Տէր Աստուածը թագաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:66: И слышал я как бы голос многочисленного народа, как бы шум вод многих, как бы голос громов сильных, говорящих: аллилуия! ибо воцарился Господь Бог Вседержитель.
19:6  καὶ ἤκουσα ὡς φωνὴν ὄχλου πολλοῦ καὶ ὡς φωνὴν ὑδάτων πολλῶν καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν λεγόντων, ἁλληλουϊά, ὅτι ἐβασίλευσεν κύριος ὁ θεὸς [ἡμῶν] ὁ παντοκράτωρ.
19:6. Καὶ (And) ἤκουσα (I-heard) ὡς ( as ) φωνὴν ( to-a-sound ) ὄχλου ( of-a-crowd ) πολλοῦ (of-much) καὶ (and) ὡς ( as ) φωνὴν ( to-a-sound ) ὑδάτων ( of-waters ) πολλῶν ( of-much ) καὶ (and) ὡς (as) φωνὴν (to-a-sound) βροντῶν (of-thunders) ἰσχυρῶν , ( of-force-held ) λεγόντων ( of-forthing ,"Ἁλληλουιά, (Hallelouia,"ὅτι (to-which-a-one) ἐβασίλευσεν ( it-ruled-of ," Κύριος , ( Authority-belonged ," ὁ ( the-one ) θεὸς ( a-Deity ) [ἡμῶν], "[of-us]," ὁ ( the-one ) παντοκράτωρ . ( an-all-securer )
19:6. et audivi quasi vocem turbae magnae et sicut vocem aquarum multarum et sicut vocem tonitruum magnorum dicentium alleluia quoniam regnavit Dominus Deus noster omnipotensAnd I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying: Alleluia: for the Lord our God, the Almighty, hath reigned.
6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth.
19:6. And I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of great thunders, saying: “Alleluia! For the Lord our God, the Almighty, has reigned.
19:6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth:

6: И слышал я как бы голос многочисленного народа, как бы шум вод многих, как бы голос громов сильных, говорящих: аллилуия! ибо воцарился Господь Бог Вседержитель.
19:6  καὶ ἤκουσα ὡς φωνὴν ὄχλου πολλοῦ καὶ ὡς φωνὴν ὑδάτων πολλῶν καὶ ὡς φωνὴν βροντῶν ἰσχυρῶν λεγόντων, ἁλληλουϊά, ὅτι ἐβασίλευσεν κύριος ὁ θεὸς [ἡμῶν] ὁ παντοκράτωρ.
19:6. et audivi quasi vocem turbae magnae et sicut vocem aquarum multarum et sicut vocem tonitruum magnorum dicentium alleluia quoniam regnavit Dominus Deus noster omnipotens
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying: Alleluia: for the Lord our God, the Almighty, hath reigned.
19:6. And I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of great thunders, saying: “Alleluia! For the Lord our God, the Almighty, has reigned.
19:6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: В ответ на призыв Бож. голоса Иисуса Христа Иоанн слышит новое пение. Звуки этого пения он сравнивает с шумом говора, пения многочисленного народа. Можно думать, что оно было столько же небесным, сколько земным. В нем участвуют все прославленные люди и мученики последнего времени, находящиеся на небе, и все те, которые назначены к прославлению, но еще находились на земле. Вследствие этого звуки пения были столь сильны и столь торжественны. Основание хвалы прежде всего в том, что наступило царство Вседержителя Бога, т.е. царство будущего века. Вторым побуждением к радостному славословию служит то, что уже наступил брак Агнца и жена Его приготовила себя. Здесь говорится о единении Иисуса Христа с Его обществом, но не о совершившемся наступлении этого царства, а только о моменте самом близком к нему. Это - тот же самый момент эсхатологии, когда Господь по звуку трубы Ангела собирает всех Свою избранных, отделив их от нечестивых, поставляет по правую сторону Своего престола (Мф. 25:23) для произнесения окончательного приговора суда. Общество верных христиан, доживших до последнего времени, и есть эта женщина, эта невеста Агнца. Оно приготовило себя к встрече своего жениха, Иисуса Христа.
Adam Clarke: Commentary on the Bible - 1831
19:6: The voice of a great multitude - This is the catholic or universal Church of God gathered from among the Gentiles.
The Lord God Omnipotent reigneth - Εβασιλευσε Κυριος ὁ Θεος ὁ παντοκρατωρ. Many excellent MSS., most of the versions, with Andreas and Arethas, the two most ancient commentators on this book, add ἡμων, our, after ὁ Θεος· and according to this the text reads emphatically thus: Our Lord God, the Almighty, reigneth. What consolation to every genuine Christian that His Lord and God is the Almighty, and that this Almighty never trusts the reins of the government of the universe out of his hands! What therefore has his Church to fear?
Albert Barnes: Notes on the Bible - 1834
19:6: And I heard as it were the voice of a great multitude - In Rev 19:1 he says that he "heard a great voice of much people"; here he says he "heard as it were a voice of a great multitude." That is, in the former case he heard a shout that he at once recognized as the voice of a great multitude of persons; here he says that he heard a sound not distinctly recognized at first as such, but which resembled such a shout of a multitude. In the former case it was distinct; here it was confused - bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply:
(a) a louder sound; and,
(b) that the sound was more remote, and therefore less clear and distinct.
And as the voice of many waters - The comparison of the voices of a host of people with the roar of mighty waters is not uncommon in the Scriptures. See the notes on Isa 17:12-13. So in Homer:
"The monarch spoke, and straight a murmur rose,
Loud as the surges when the tempest blows;
That dash'd on broken rocks tumultuous roar,
And foam and thunder on the stony shore."
And as the voice of mighty thunderings - The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly be represented by the sound of heavy thunder.
Saying, Alleluia - See the notes on Rev 19:1. This is the fourth time in which this is uttered as expressive of the joy of the heavenly hosts in view of the overthrow of the enemies of the church. The occasion will be worthy of this emphatic expression of joy.
For the Lord God omnipotent reigneth - Yahweh - God Almighty - the true God. The meaning is, that as the last enemy of the church is destroyed, he now truly reigns. This is the result of his power, and therefore it is proper that he should be praised as the "omnipotent" or "Almighty God" - for he has shown that he can overcome all his enemies, and bring the world to his feet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: and as the voice of many: Rev 1:15, Rev 14:2; Eze 1:24, Eze 43:2
and as the voice of mighty: Rev 4:5, Rev 6:1, Rev 8:5, Rev 14:2, Rev 19:6; Job 40:9; Psa 29:3-9, Psa 77:18
for: Rev 11:15-18, Rev 12:10, Rev 21:22; Psa 47:2, Psa 47:7, Psa 93:1, Psa 97:1, Psa 97:12, Psa 99:1; Isa 52:7; Mat 6:13
Geneva 1599
19:6 And I heard (6) as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
(6) Outside the temple in heaven.
John Gill
19:6 And I heard, as it were, the voice of a great multitude,.... Even of all the servants of the Lord, and them that fear him, small and great; a vast multitude of converted Jews and Gentiles, in the several parts of the world, who in answer to the voice out of the throne, which came with great power and energy, lift up their voices in praise to God, both for their own conversion, and for the downfall of Babylon:
and as the voice of many waters: falling down in a descent, or in rough and rocky places, which make a great noise, and is heard afar off; and such must be the united voice of so great a multitude of converts as will be gathered together everywhere at this time: the same metaphor is used of the voice of Christ in Rev_ 1:15
and as the voice of mighty thunderings; violent claps of it, which are sometimes so loud that they rend the very heavens, and strike the inhabitants of the earth with the utmost consternation: these are the same voices which will be heard in the church when the seventh angel sounds his trumpet, Rev_ 11:15
saying, Alleluia; or praise ye the Lord; they will call upon one another to celebrate the praises of God, on account of the above things, in the same manner, and using the same word the people in heaven, and the four and twenty elders and four living creatures, do; and this is the fourth time the word is used in this context, and confirms the observation that has been made, that this vision refers to the conversion of the Jews, which will quickly follow the destruction of Rome: and the Jews themselves have a notion, that when Rome is destroyed the Messiah will come; and so he will in his spiritual reign. They say (o),
"our redemption will be immediately upon the destruction of Rome.''
And again (p),
"the root of our redemption depends upon the destruction of Rome.''
The reason for their saying "hallelujah" follows,
for the Lord God omnipotent reigneth; by whom is meant the Lord Jesus Christ, who is Lord of all, and God over all, blessed for ever, and is the Almighty; and though he was set up as King over the holy hill of Zion, and has reigned over the church in every age, and came as King into this world, though his kingdom was not of it, and at his resurrection was declared Lord and Christ, and his kingdom was then more manifest, and he has ever since displayed his kingly power in defending his church, and defeating the enemies of it; yet now will he reign more visibly and gloriously, his kingdom will be enlarged from one end of the earth to the other, and he will be King over all the earth, which will occasion great joy to Jews and Gentiles; see Ps 47:1 and See Gill on Rev_ 11:17.
(o) Tzeror Hammor, fol. 148. 1. (p) Tzeror Hammor, fol. 163. 4.
John Wesley
19:6 And I heard the voice of a great multitude. So all his servants did praise him. The Almighty reigneth - More eminently and gloriously than ever before.
Robert Jamieson, A. R. Fausset and David Brown
19:6 many waters--Contrast the "many waters" on which the whore sitteth (Rev_ 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Rev_ 19:4-5).
the Lord God omnipotent--Greek, "the Omnipotent."
reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.
19:719:7: Խնդամք՝ եւ տամք փա՛ռս նմա, զի ե՛կն հարսանիք Գառինն։ Եւ կինն հարսն նորա պատրաստեա՛ց զինքն[5318]. [5318] Ոմանք. Խնդամք եւ ցնծամք, եւ տամք։ Ոսկան. Եւ կին նորա պատրաս՛՛։
7 Ուրախանանք եւ ցնծանք ու փառք տանք նրան, քանի որ հասաւ Գառան հարսանիքի ժամը, եւ կինը՝ նրա հարսը, պատրաստուեց.
7 Խնդա՛նք եւ ուրախանա՛նք ու փա՛ռք տանք անոր, քանզի Գառնուկին հարսանիքը հասաւ ու անոր կինը ինքզինք պատրաստեց։
Խնդամք եւ ցնծամք եւ տամք փառս նմա, զի եկն հարսանիք Գառինն, եւ կինն` [281]հարսն նորա պատրաստեաց զինքն:

19:7: Խնդամք՝ եւ տամք փա՛ռս նմա, զի ե՛կն հարսանիք Գառինն։ Եւ կինն հարսն նորա պատրաստեա՛ց զինքն[5318].
[5318] Ոմանք. Խնդամք եւ ցնծամք, եւ տամք։ Ոսկան. Եւ կին նորա պատրաս՛՛։
7 Ուրախանանք եւ ցնծանք ու փառք տանք նրան, քանի որ հասաւ Գառան հարսանիքի ժամը, եւ կինը՝ նրա հարսը, պատրաստուեց.
7 Խնդա՛նք եւ ուրախանա՛նք ու փա՛ռք տանք անոր, քանզի Գառնուկին հարսանիքը հասաւ ու անոր կինը ինքզինք պատրաստեց։
zohrab-1805▾ eastern-1994▾ western am▾
19:77: Возрадуемся и возвеселимся и воздадим Ему славу; ибо наступил брак Агнца, и жена Его приготовила себя.
19:7  χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσωμεν τὴν δόξαν αὐτῶ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν·
19:7. χαίρωμεν ( We-might-joy ) καὶ (and) ἀγαλλιῶμεν , ( we-might-excess-jump-unto ,"καὶ (and) δώσομεν (we-shall-give) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτῷ, (unto-it,"ὅτι (to-which-a-one) ἦλθεν (it-had-came,"ὁ (the-one) γάμος (a-marriage) τοῦ (of-the-one) ἀρνίου, (of-a-Lamblet,"καὶ (and) ἡ (the-one) γυνὴ (a-woman) αὐτοῦ (of-it) ἡτοίμασεν (it-readied-to) ἑαυτήν, (to-self,"
19:7. gaudeamus et exultemus et demus gloriam ei quia venerunt nuptiae agni et uxor eius praeparavit seLet us be glad and rejoice and give glory to him. For the marriage of the Lamb is come: and his wife hath prepared herself.
7. Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready.
19:7. Let us be glad and exult. And let us give glory to him. For the marriage feast of the Lamb has arrived, and his wife has prepared herself.”
19:7. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready:

7: Возрадуемся и возвеселимся и воздадим Ему славу; ибо наступил брак Агнца, и жена Его приготовила себя.
19:7  χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσωμεν τὴν δόξαν αὐτῶ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν·
19:7. gaudeamus et exultemus et demus gloriam ei quia venerunt nuptiae agni et uxor eius praeparavit se
Let us be glad and rejoice and give glory to him. For the marriage of the Lamb is come: and his wife hath prepared herself.
19:7. Let us be glad and exult. And let us give glory to him. For the marriage feast of the Lamb has arrived, and his wife has prepared herself.”
19:7. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:7: The marriage of the Lamb is come - The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.
Albert Barnes: Notes on the Bible - 1834
19:7: Let us be glad and rejoice - Let all in heaven rejoice - for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world.
And give honour to him - Because the work is glorious; and became it is by his power alone that it has been accomplished. See the notes on Rev 5:12.
For the marriage of the Lamb is come - Of the Lamb of God - the Redeemer of the world. See the notes on Rev 5:6. The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. See the Isa 54:4-6; 62:4-5 notes; Co2 11:2 note; Eph 5:23-33 note. Compare Jer 3:14; Jer 31:32; Hos 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered, also, that papal Rome has just been represented as a frivolous and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lamb's wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord.
And his wife hath made herself ready - By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognized as his beautiful bride, and was no more to appear as a decorated harlot - as it had during the papal supremacy. Between the church under the papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: be glad: Deu 32:43; Sa1 2:1; Psa 9:14, Psa 48:11, Psa 95:1-3, Psa 100:1, Psa 100:2, Psa 107:42; Pro 29:2; Isa 66:10, Isa 66:14; Zac 9:9; Joh 3:29; Phi 3:3
for: Rev 21:2, Rev 21:9; Psa 45:10-16; Sol 3:11; Isa 62:5; Hos 2:19, Hos 2:20; Mat 22:2; Mat 25:1-10; Co2 11:2; Eph 5:32
and his: Isa 52:1
Geneva 1599
19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath (7) made herself ready.
(7) Namely, to that holy marriage, both herself in person in this verse, and also provided by her spouse with marriage gifts princely and divine, is adorned and prepared in the next verse.
John Gill
19:7 Let us be glad, and rejoice, and give honour to him,.... The saints particularly; the converted Jews will call upon one another to express their gladness at the glorious display of Christ's kingly power and authority, and at the destruction of his enemies, and the happy and comfortable state of his church and people; and to rejoice in him as the Lord their righteousness and strength, and to give him the honour and glory of salvation, and to return him thanks for all the benefits they shall have received from him, particularly on account of what follows:
for the marriage of the Lamb is come; that is, of Christ, the Son of God, with the Jewish church more especially; there was a secret betrothing of all the elect to Christ before the world began; and there is an open espousal of every individual of them at conversion; but the public and general solemnization of the nuptials will not be until the new Jerusalem church state takes place in the personal reign of Christ, hereafter mentioned, Rev_ 21:1 but here, and as previous to that, there will be a very general and open marriage of Christ with the people of the Jews, who have long rejected and forsaken him; for if the conversion of a single person may be called a marriage with Christ, much more the conversion of such members; and which is often prophesied of under this metaphor of a marriage, as in Is 62:4. And now the time will be come for the accomplishment of it, the evidence of which follows:
and his wife hath made herself ready, or "dressed herself"; by decking herself with jewels, and putting on her wedding garment provided for her, and given to her by her husband, the Lamb, as appears from the next verse: this preparation will lie partly in the number of converts that will be brought into the Jewish church, which she will receive and clothe herself with, as with the ornament of a bride, Is 49:18 and partly by the exercise of the several graces of the Spirit upon Christ, comparable to the jewels of a bride, with which she will be adorned for her husband; and also by putting on the robe of his righteousness, hereafter mentioned, which the old Jewish synagogue rejected, and therefore was cast off, Rom 10:3. The Arabic version reads, "the marriage of the Lamb is now come with his spouse, prepared for him"; and the Ethiopic version, "the marriage of his Lamb is come, and the wife is prepared"; and that her preparation is not by her own merits and works of righteousness, but by the grace of her husband, is clear from the following verse. Mr. Daubuz, by "the marriage of the Lamb", understands the first resurrection, and the state of the church at that time; and by "the fine linen", the dress of the church, next mentioned, the incorruptible body of the saints compared to a garment, 1Cor 15:53 and by those who are afterwards said to be "called to the marriage", the converted nations in a mortal state: but all the saints will share in the first resurrection; besides, as yet the beast and false prophet are not destroyed, which must be before the first resurrection, as the following vision shows.
John Wesley
19:7 The marriage of the Lamb is come - Is near at hand, to be solemnized speedily. What this implies, none of "the spirits of just men," even in paradise, yet know. O what things are those which are yet behind! And what purity of heart should there be, to meditate upon them! And his wife hath made herself ready - Even upon earth; but in a far higher sense, in that world. After a time allowed for this, the new Jerusalem comes down, both made ready and adorned, Rev_ 21:2.
Robert Jamieson, A. R. Fausset and David Brown
19:7 glad . . . rejoice--Greek, "rejoice . . . exult."
give--so B and ANDREAS. But A reads, "we will give."
glory--Greek, "the glory."
the marriage of the Lamb is come--The full and final consummation is at Rev_ 21:2-9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Mt 22:2; Mt 25:6, Mt 25:10; 2Cor 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.
19:819:8: եւ տուաւ նմա զգենուլ բեհե՛զս սպիտակս սուրբս եւ լուսափա՛յլս. որ է բեհեզն արդարութիւն սրբոցն:
8 հարսին տրուեց հագնելու սպիտակ, մաքուր եւ լուսափայլ բեհեզ»: Եւ այդ բեհեզը խորհրդանշում է սրբերի արդարութիւնը:
8 Եւ իրեն հագնելու համար տրուեցաւ մաքուր ու լուսափայլ բեհեզ, քանզի այն բեհեզը սուրբերուն արդարութիւնն է»։
Եւ տուաւ նմա զգենուլ բեհեզս սպիտակս սուրբս [282]եւ լուսափայլս``, որ է բեհեզն` արդարութիւն սրբոցն:

19:8: եւ տուաւ նմա զգենուլ բեհե՛զս սպիտակս սուրբս եւ լուսափա՛յլս. որ է բեհեզն արդարութիւն սրբոցն:
8 հարսին տրուեց հագնելու սպիտակ, մաքուր եւ լուսափայլ բեհեզ»: Եւ այդ բեհեզը խորհրդանշում է սրբերի արդարութիւնը:
8 Եւ իրեն հագնելու համար տրուեցաւ մաքուր ու լուսափայլ բեհեզ, քանզի այն բեհեզը սուրբերուն արդարութիւնն է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:88: И дано было ей облечься в виссон чистый и светлый; виссон же есть праведность святых.
19:8  καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.
19:8. καὶ (and) ἐδόθη (it-was-given) αὐτῇ (unto-it) ἵνα (so) περιβάληται ( it-might-have-had-casted-about ) βύσσινον (to-linened-belonged-to) λαμπρὸν (to-en-lamped) καθαρόν, (to-cleansed) τὸ (the-one) γὰρ (therefore) βύσσινον (linened-belonged-to,"τὰ (the-ones) δικαιώματα (en-course-belongings-to) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἐστίν. (it-be)
19:8. et datum est illi ut cooperiat se byssinum splendens candidum byssinum enim iustificationes sunt sanctorumAnd it is granted to her that she should clothe herself with fine linen, glittering and white. For the fine linen are the justifications of saints.
8. And it was given unto her that she should array herself in fine linen, bright pure: for the fine linen is the righteous acts of the saints.
19:8. And it was granted to her that she should cover herself with fine linen, splendid and white. For the fine linen is the justifications of the Saints.
19:8. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints:

8: И дано было ей облечься в виссон чистый и светлый; виссон же есть праведность святых.
19:8  καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.
19:8. et datum est illi ut cooperiat se byssinum splendens candidum byssinum enim iustificationes sunt sanctorum
And it is granted to her that she should clothe herself with fine linen, glittering and white. For the fine linen are the justifications of saints.
19:8. And it was granted to her that she should cover herself with fine linen, splendid and white. For the fine linen is the justifications of the Saints.
19:8. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Невеста Иисуса Христа одета в льняную одежду, которая означает ее святость и которая дана была ей Самим Господом. Она есть свидетельство того, что невеста угодна Господу и может войти в Его брачный чертог. Светлость христианского одеяния названа праведностью святых. А эта праведность человека, как его право к близости к Богу, может достигаться и достигается одновременно двумя путями: и собственною добродетелью, и Бож. благодатью оправдания. Чистая и совершенная невеста Агнца, т.е. христианское общество последнего времени, есть такое общество, члены которого достигли высшего возможного для человека нравственного совершенства при содействии Бож. благодати; оно есть, так сказать, плод исторического взаимодействия благодати христианства и собственных усилий человека.
Adam Clarke: Commentary on the Bible - 1831
19:8: Arrayed in fine linen - A prediction that the Church should become more pure in her doctrines, more pious in her experience, and more righteous in her conduct, than she had ever been from her formation.
The fine linen here spoken of is not the righteousness of Christ imputed to believers, for it is here called the righteousness of the saints - that which the grace and Spirit of Christ has wrought in them.
Albert Barnes: Notes on the Bible - 1834
19:8: And to her was granted - It is not said here by whom this was granted, but it is perhaps implied that this was conferred by the Saviour himself on his bride.
That she should be arrayed in fine linen, clean and white - See the notes on Rev 3:4-5, Rev 3:18; Rev 7:13. White has, perhaps, in all countries been the usual color of the bridal dress - as an emblem of innocence.
For the fine linen is the righteousness of saints - Represents the righteousness of the saints; or is an emblem of it. It should be remarked, however, that it is implied here, as it is everywhere in the Scriptures, that this is not their own righteousness, for it is said that this was "given" to the bride - to the saints. It is the gracious bestowment of their Lord; and the reference here must be to that righteousness which they obtain by faith - the righteousness which results from justification through the merits of the Redeemer. Of this Paul speaks, when he says Phi 3:9, "And be found in him, not having mine own righteousness, which is of the law, but what is through the faith of Christ, the righteousness which is of God by faith." Compare the notes on Rom 3:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: to her: Rev 3:4, Rev 3:5, Rev 3:18; Psa 45:13, Psa 45:14; Isa 61:10; Eze 16:10; Mat 22:12; Rom 3:22; Rom 13:14; Eph 5:26, Eph 5:27
white: or, bright, Mat 17:2; Mar 9:3; Luk 24:4; Act 1:10
the fine: Rev 7:13, Rev 7:14; Psa 132:9
Geneva 1599
19:8 And to her was granted that she should be arrayed in (8) fine linen, clean and white: for the fine (9) linen is the (b) righteousness of saints.
(8) As an ensign of kingly and priestly dignity, which Christ bestows on us in (Rev_ 1:6). (9) This is a gift given by the husband for marriage sake, and a most choice ornament which Christ gave to us, as to his spouse.
(b) Good works which are lively testimonies of faith.
John Gill
19:8 And to her was granted that she should be arrayed in fine linen,.... Or "Byssine": the "Byssus", of which fine linen is made, is said to grow on a tree, in height like to a poplar, and its leaves like a willow, and to be brought out of Judea into Egypt, which the Egyptians used in most of their holy things (q). A dress neat and modest, and not like the attire of the whore of Rome, Rev_ 17:4 and this is said to be
clean and white, and is interpreted in the next clause:
for the fine linen is the righteousness of saints, or "righteousnesses"; not good works, or their own righteousness; for though these are evidences of faith, by which the saints are justified, and are what God has prepared for them, that they should walk in them; yet these are not comparable to fine linen, clean and white, but are like filthy rags, and cannot justify in the sight of God; but the righteousness of Christ is meant, and justification by that; for that is the only justifying righteousness of the saints: and though it is but one, yet it may be called "righteousnesses", or "justifications", in the plural number; partly because of the several seasons in which the act of justification passes, first in God's mind from eternity, next on Christ as the surety, when he rose from the dead, and on all the elect in him, and then in the consciences of the saints when they believe, and the sentence of it will be notified and declared to men and angels at the last judgment; and partly because of the many persons that are justified by it, as also because of the excellency of it; so the Jews use the word in the plural number: the Targumist on Zech 3:4 paraphrases the text, "I will clothe thee" "with righteousnesses" (r); upon which words Jarchi has this note,
"change of beautiful garments is all one as if it had been said "righteousnesses": and because sin is like to filthy garments, righteousness is like to garments beautiful and white.''
Christ's righteousness may be compared to fine linen, clean and white, because of its spotless purity; those that are arrayed with it being unblamable and irreprovable, and without spot and blemish, and without fault before the throne; with this the Jewish church will be clothed; all the Lord's people will be righteous, they will have on the best robe, and wedding garment, which was despised by the Jews in Christ's time, who refused to come to the marriage feast; and their being arrayed with it will be owing to the grace of Christ, who grants it; and so Christ's righteousness is called the gift of righteousness, the free gift, and gift by grace, and abundance of grace; and faith, which receives it, and puts it on, is the gift of God, Rom 5:15. Not only the garment is a gift of grace, but the putting of it on is a grant from Christ, and what he himself does, Is 61:10.
(q) Philostrat. Vita Apollon. l. 2. c. 9. Vid. Apul. Apolog. p. 225. Pausan. l. 5. sive Eliac. p. 294. (r) See Isa. lxi. 10. & Targum in Hos. x. 12.
John Wesley
19:8 And it is given to her - By God. The bride is all holy men, the whole invisible church. To be arrayed in fine linen, white and clean - This is an emblem of the righteousness of the saints - Both of their justification and sanctification.
Robert Jamieson, A. R. Fausset and David Brown
19:8 granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.
clean and white--so ANDREAS. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.
righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as ALFORD erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Rom 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [AUBERLEN]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Rev_ 12:1-6), the harlot (Rev_ 17:1-7), the bride (Rev_ 19:1-10), are the three leading aspects of the Church.
19:919:9: Եւ մի յերիցանցն ասէր ցիս. Գրեա՛ զայդ. Երանելի՛ք են ամենեքեան՝ որ կոչեցեա՛լ են յընթրիս հարսանեաց Գառինն[5319]: [5319] Ոմանք. Ասէ ցիս. Գրեա՛։
9 Եւ երէցներից մէկն ինձ ասաց. «Գրի՛ր այս բանը. երանելի՜ են բոլոր նրանք, որ կանչուած են Գառան հարսանիքի ընթրիքին»:
9 Եւ ինծի ըսաւ. «Գրէ՛. Երանելի են անոնք, որ Գառնուկին հարսանիքին ընթրիքին կանչուած են» ու ինծի ըսաւ. «Ասոնք են Աստուծոյ ճշմարիտ խօսքերը»։
Եւ [283]մի յերիցանցն`` ասէր ցիս. Գրեա [284]զայդ. Երանելիք են ամենեքեան որ կոչեցեալ են յընթրիս հարսանեաց Գառինն[285]:

19:9: Եւ մի յերիցանցն ասէր ցիս. Գրեա՛ զայդ. Երանելի՛ք են ամենեքեան՝ որ կոչեցեա՛լ են յընթրիս հարսանեաց Գառինն[5319]:
[5319] Ոմանք. Ասէ ցիս. Գրեա՛։
9 Եւ երէցներից մէկն ինձ ասաց. «Գրի՛ր այս բանը. երանելի՜ են բոլոր նրանք, որ կանչուած են Գառան հարսանիքի ընթրիքին»:
9 Եւ ինծի ըսաւ. «Գրէ՛. Երանելի են անոնք, որ Գառնուկին հարսանիքին ընթրիքին կանչուած են» ու ինծի ըսաւ. «Ասոնք են Աստուծոյ ճշմարիտ խօսքերը»։
zohrab-1805▾ eastern-1994▾ western am▾
19:99: И сказал мне [Ангел]: напиши: блаженны званые на брачную вечерю Агнца. И сказал мне: сии суть истинные слова Божии.
19:9  καὶ λέγει μοι, γράψον· μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι, οὖτοι οἱ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσιν.
19:9. Καὶ (And) λέγει (it-fortheth) μοι (unto-me,"Γράψον (Thou-should-have-scribed," Μακάριοι ( Bless-belonged ) οἱ (the-ones) εἰς (into) τὸ (to-the-one) δεῖπνον (to-mealed) τοῦ (of-the-one) γάμου (of-a-marriage) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet) κεκλημένοι . ( having-had-come-to-be-called-unto ) καὶ (And) λέγει (it-fortheth) μοι (unto-me,"Οὗτοι (The-ones-these) οἱ (the-ones) λόγοι (forthees) ἀληθινοὶ ( un-secluded-belonged-to ) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰσίν. (they-be)
19:9. et dicit mihi scribe beati qui ad cenam nuptiarum agni vocati sunt et dicit mihi haec verba vera Dei suntAnd he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true.
9. And he saith unto me, Write, Blessed are they which are bidden to the marriage supper of the Lamb. And he saith unto me, These are true words of God.
19:9. And he said to me: “Write: Blessed are those who have been called to the wedding feast of the Lamb.” And he said to me, “These words of God are true.”
19:9. And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God:

9: И сказал мне [Ангел]: напиши: блаженны званые на брачную вечерю Агнца. И сказал мне: сии суть истинные слова Божии.
19:9  καὶ λέγει μοι, γράψον· μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι, οὖτοι οἱ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσιν.
19:9. et dicit mihi scribe beati qui ad cenam nuptiarum agni vocati sunt et dicit mihi haec verba vera Dei sunt
And he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true.
19:9. And he said to me: “Write: Blessed are those who have been called to the wedding feast of the Lamb.” And he said to me, “These words of God are true.”
19:9. And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: В дальнейшем Иоанн слышит подтверждение будущего блаженного состояния изображенных и совершенных христиан. Ему повелевается одним из Ангелов написать: "блаженны званные... " - Это совершенные христиане последнего антихристианского времени, оставшиеся в живых до пришествия Господа. Их-то и утешает откровение и им говорит, что их скорби и страдания служат условием их блаженной жизни будущего. Они блаженны как званные, ибо для них как избранных и совершенных уготовано Богом блаженство, которое они и получат в награду за свои страдания, за свой труд при достижении благочестия и совершенства. Самая же брачная вечеря есть выражение самого тесного общения с Господом, которое может быть только в будущей жизни, только после окончательного и совершенного воцарения Иисуса Христа, после Его второго пришествия. Слова о блаженстве земных достойны полной веры и принятия, так как они принадлежат Самому Богу, совершеннейшей Истине и источнику всякого откровения, поэтому Ангел и называет их истинными Бож. словами.
Adam Clarke: Commentary on the Bible - 1831
19:9: Blessed are they which are called unto the marriage supper - This is an evident allusion to the marriage of the king's son, Mat 22:2, etc., where the incarnation of our Lord, and the calling of Jews and Gentiles, are particularly pointed out. See the notes on Mat 22:2. Blessed are all they who hear the Gospel, and are thus invited to lay hold on everlasting life.
Albert Barnes: Notes on the Bible - 1834
19:9: And he saith unto me - The angel who made these representations to him. See Rev 19:10.
Write, Blessed are they - See the notes on Rev 14:13.
Which are called unto the marriage-supper of the Lamb - The idea of a festival, or a marriage-supper, was a familiar one to the Jews to represent the happiness of heaven, and is frequently found in the New Testament. Compare the Luk 14:15-16; Luk 16:22; Luk 22:16 notes; Mat 22:2 note. The image in the passage before us is that of many guests invited to a great festival.
And he saith unto me, These are the true sayings of God - Confirming all by a solemn declaration. The importance of what is here said; the desirableness of having it fixed in the mind, amidst the trials of life and the scenes of persecution through which the church was to pass, makes this solemn declaration proper. The idea is, that in all times of persecution - in every dark hour of despondency - the church, as such, and every individual member of the church, should receive it as a solemn truth never to be doubted, that the religion of Christ would finally pRev_ail, and that all persecution and sorrow here would be followed by joy and triumph in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: Write: Rev 1:19, Rev 2:1, Rev 2:8, Rev 2:12, Rev 2:18, Rev 3:1, Rev 3:7, Rev 3:14, Rev 10:4, Rev 14:13; Isa 8:1; Hab 2:2
Blessed: Rev 19:7, Rev 19:8, Rev 3:20; Mat 22:2-4; Luk 14:15, Luk 14:16
These: Rev 19:11, Rev 21:5, Rev 22:6; Ti1 1:15, Ti1 4:9; Ti2 2:11; Tit 3:8
Geneva 1599
19:9 (10) And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
(10) Namely the angel, as it appears by the next verse.
John Gill
19:9 And he saith unto me, write,.... What follows, because of the importance of it, and to show the certainty of it, and that it may be regarded and remembered: the person speaking is either the voice from the throne, Rev_ 19:5 or the angel that attended John all along, and showed him this revelation, Rev_ 1:1 or the angel that proposed to show him the judgment of the great whore, Rev_ 17:1.
Blessed are they which are called to the marriage supper of the Lamb; by which is meant the Gospel ministry and ordinances, and communion in them, to which the Jews will be called to partake of in the latter day; these at the first of the Gospel dispensation are called a "dinner", to which, the Jews were invited, but refused to come, and now a "supper", because made in the evening of that dispensation; to which being called with an effectual calling, they will come and partake of it; on which account they are pronounced blessed, being the bride, the Lamb's wife, having on his righteousness, partaking of his benefits, and being called unto, and made meet for eternal glory and happiness; or else these may design converted Gentiles, who will be invited to join with them, and will.
And he saith unto me, these are the true sayings of God; the Syriac version reads, "these my true words are of God"; being true, it is plain they are of God, and being of God, it is certain they are true; for he is the God of truth, and cannot lie, and therefore may be depended upon.
John Wesley
19:9 And he - The angel, saith to me, Write - St. John seems to have been so amazed at these glorious sights, that he needeth to be reminded of this. Happy are they who are invited to the marriage supper of the Lamb - Called to glory. And he saith - After a little pause.
Robert Jamieson, A. R. Fausset and David Brown
19:9 He--God by His angel saith unto me.
called--effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare 1Cor 1:9.
marriage supper--Greek, "the supper of the marriage." Typified by the Lord's Supper.
true--Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.
19:1019:10: Եւ ես անկեալ առաջի ոտից նորա, երկի՛ր պագի նմա. եւ ասէ ցիս. Անսա՛՝ մի՛ անկանիր առաջի իմ, քանզի եւ ես ծառայակի՛ց քո եմ, եւ եղբարց քոց՝ որք ունին զվկայութիւնն Յիսուսի Քրիստոսի. Տեառն Աստուծոյ միայն երկրպագեա՛. քանզի հաստատութեամբ Յիսուսի՛ է տեսիլդ, եւ հոգի մարգարէութեանդ. զի վկայութիւն Յիսուսի՛ է՝ Հոգւովն Սրբով՝ որ ՚ի մարգարէսն էր[5320]:[5320] Ոսկան. Ոտից նորա, զի երկրպագից նմա. եւ ասէ ցիս։ Ոմանք. Յիսուսի է, եւ Հոգւովն Սրբով։
10 Եւ ես ընկնելով նրա ոտքերի առաջ՝ երկրպագեցի նրան. եւ նա ինձ ասաց. «Լսի՛ր, մի՛ ընկիր իմ առաջ, քանզի ես էլ ծառայակիցն եմ քո եւ քո եղբայրների, որոնք վկայում են Յիսուս Քրիստոսին: Տէր Աստծո՛ւն միայն երկրպագիր. քանզի Յիսուսի հաստատումով է այդ տեսիլքը եւ այդ մարգարէութեան հոգին, քանի որ Յիսուսի մասին վկայութիւնը, որ մարգարէների մէջ էր, Սուրբ Հոգով է»:
10 Ես ալ անոր ոտքերուն առջեւ ինկայ, որպէս զի անոր երկրպագութիւն ընեմ ու ըսաւ ինծի. «Զգուշացի՛ր, մի՛ ըներ. վասն զի ես ալ քու ծառայակիցդ եմ ու քու եղբայրներուդ՝ որոնք Յիսուսին վկաներն էին։ Աստուծոյ երկրպագութիւն ըրէ. վասն զի Յիսուսին վկայութիւնը մարգարէութեան հոգին է»։
Եւ ես [286]անկեալ առաջի ոտից նորա, [287]երկիր պագի`` նմա. եւ ասէ ցիս. [288]Անսա, մի՛ անկանիր առաջի իմ, քանզի եւ ես`` ծառայակից քո եմ եւ եղբարց քոց որք ունին զվկայութիւնն Յիսուսի [289]Քրիստոսի. Տեառն`` Աստուծոյ [290]միայն երկրպագեա. [291]քանզի հաստատութեամբ Յիսուսի է տեսիլդ եւ հոգի մարգարէութեանդ,`` զի վկայութիւն Յիսուսի է [292]Հոգւովն Սրբով` որ ի մարգարէսն էր:

19:10: Եւ ես անկեալ առաջի ոտից նորա, երկի՛ր պագի նմա. եւ ասէ ցիս. Անսա՛՝ մի՛ անկանիր առաջի իմ, քանզի եւ ես ծառայակի՛ց քո եմ, եւ եղբարց քոց՝ որք ունին զվկայութիւնն Յիսուսի Քրիստոսի. Տեառն Աստուծոյ միայն երկրպագեա՛. քանզի հաստատութեամբ Յիսուսի՛ է տեսիլդ, եւ հոգի մարգարէութեանդ. զի վկայութիւն Յիսուսի՛ է՝ Հոգւովն Սրբով՝ որ ՚ի մարգարէսն էր[5320]:
[5320] Ոսկան. Ոտից նորա, զի երկրպագից նմա. եւ ասէ ցիս։ Ոմանք. Յիսուսի է, եւ Հոգւովն Սրբով։
10 Եւ ես ընկնելով նրա ոտքերի առաջ՝ երկրպագեցի նրան. եւ նա ինձ ասաց. «Լսի՛ր, մի՛ ընկիր իմ առաջ, քանզի ես էլ ծառայակիցն եմ քո եւ քո եղբայրների, որոնք վկայում են Յիսուս Քրիստոսին: Տէր Աստծո՛ւն միայն երկրպագիր. քանզի Յիսուսի հաստատումով է այդ տեսիլքը եւ այդ մարգարէութեան հոգին, քանի որ Յիսուսի մասին վկայութիւնը, որ մարգարէների մէջ էր, Սուրբ Հոգով է»:
10 Ես ալ անոր ոտքերուն առջեւ ինկայ, որպէս զի անոր երկրպագութիւն ընեմ ու ըսաւ ինծի. «Զգուշացի՛ր, մի՛ ըներ. վասն զի ես ալ քու ծառայակիցդ եմ ու քու եղբայրներուդ՝ որոնք Յիսուսին վկաներն էին։ Աստուծոյ երկրպագութիւն ըրէ. վասն զի Յիսուսին վկայութիւնը մարգարէութեան հոգին է»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1010: Я пал к ногам его, чтобы поклониться ему; но он сказал мне: смотри, не делай сего; я сослужитель тебе и братьям твоим, имеющим свидетельство Иисусово; Богу поклонись; ибо свидетельство Иисусово есть дух пророчества.
19:10  καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῶ. καὶ λέγει μοι, ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν ἰησοῦ· τῶ θεῶ προσκύνησον. ἡ γὰρ μαρτυρία ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας.
19:10. καὶ (And) ἔπεσα (I-had-fallen) ἔμπροσθεν (in-toward-from) τῶν (of-the-ones) ποδῶν (of-feet) αὐτοῦ (of-it) προσκυνῆσαι (to-have-kissed-toward-unto) αὐτῷ. (unto-it,"καὶ (and) λέγει (it-fortheth) μοι (unto-me,"Ὅρα (Thou-should-discern-unto) μή: (lest) σύνδουλός (a-bondee-together) σού (of-THEE) εἰμι (I-be) καὶ (and) τῶν (of-the-ones) ἀδελφῶν ( of-brethrened ) σου (of-thee) τῶν (of-the-ones) ἐχόντων ( of-holding ) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) Ἰησοῦ: (of-an-Iesous) τῷ (unto-the-one) θεῷ (unto-a-Deity) προσκύνησον: (thou-should-have-kissed-toward-unto) ἡ (the-one) γὰρ (therefore) μαρτυρία (a-witnessing-unto) Ἰησοῦ (of-an-Iesous) ἐστὶν (it-be) τὸ (the-one) πνεῦμα (a-currenting-to) τῆς (of-the-one) προφητείας. (of-a-declaring-before-of)
19:10. et cecidi ante pedes eius ut adorarem eum et dicit mihi vide ne feceris conservus tuus sum et fratrum tuorum habentium testimonium Iesu Deum adora testimonium enim Iesu est spiritus prophetiaeAnd I fell down before his feet, to adore him. And he saith to me: See thou do it not. I am thy fellow servant and of thy brethren who have the testimony of Jesus. Adore God. For the testimony of Jesus is the spirit of prophecy.
10. And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
19:10. And I fell down before his feet, to adore him. And he said to me: “Be careful not to do so. I am your fellow servant, and I am among your brothers, who hold to the testimony of Jesus. Adore God. For the testimony of Jesus is a spirit of prophecy.”
19:10. And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy:

10: Я пал к ногам его, чтобы поклониться ему; но он сказал мне: смотри, не делай сего; я сослужитель тебе и братьям твоим, имеющим свидетельство Иисусово; Богу поклонись; ибо свидетельство Иисусово есть дух пророчества.
19:10  καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῶ. καὶ λέγει μοι, ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν ἰησοῦ· τῶ θεῶ προσκύνησον. ἡ γὰρ μαρτυρία ἰησοῦ ἐστιν τὸ πνεῦμα τῆς προφητείας.
19:10. et cecidi ante pedes eius ut adorarem eum et dicit mihi vide ne feceris conservus tuus sum et fratrum tuorum habentium testimonium Iesu Deum adora testimonium enim Iesu est spiritus prophetiae
And I fell down before his feet, to adore him. And he saith to me: See thou do it not. I am thy fellow servant and of thy brethren who have the testimony of Jesus. Adore God. For the testimony of Jesus is the spirit of prophecy.
19:10. And I fell down before his feet, to adore him. And he said to me: “Be careful not to do so. I am your fellow servant, and I am among your brothers, who hold to the testimony of Jesus. Adore God. For the testimony of Jesus is a spirit of prophecy.”
19:10. And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Иоанн пал к ногам Ангела. Преклонение Иоанна было естественным, невольным следствием чрезвычайного впечатления явления Ангела и его слов. Содержание слов было столь поразительно, что Иоанн не удержался и упал к ногам говорившего Ангела, как падал к ногам Ангела прор. Даниил. Ангел и исправляет эту невольную человеческую ошибку тайнозрителя и разъясняет, что, как бы ни были величественны те или другие явления на земле, люди из-за них не должны забывать Бога, Который есть их первопричина и единственно достойный поклонения и служения (Втор 6:13). - Свидетельство Иисуса есть Сам Иисус Христос, все то, чему Он учил и что Он совершил для спасения человеческого рода. Это свидетельство есть "дух пророчества", каковое выражение употреблено в смысле основания пророчества, того, что одушевляет пророчество и составляет его сущность: в свидетельстве Иисуса Христа, т.е. в Его учении и принесенном Им откровении, пророчестве, открыто и разъяснено, что только один Бог достоин поклонения и почитания. Вставкою 9: и 10: стихов было нарушено течение описания наступающего брачного вечера Агнца; с 11: ст. Иоанн снова обращается к этому описанию. Теперь говорится о тех уже, которые не только не удостоятся участия в брачной вечере, но подвергаются жестокому наказанию, как возмездию. Это - события последнего времени, времени страшного суда и последнего воздаяния.
Adam Clarke: Commentary on the Bible - 1831
19:10: I fell at his feet to worship him - Great as this angel was, St. John could not mistake him either for Jesus Christ, or for God the Father; nor was his prostration intended as an act of religious worship. It was merely an act of that sort of reverence which any Asiatic would pay to a superior. His mistake was, the considering that he was under obligation to the angel for the information which he had now received. This mistake the angel very properly corrects, showing him that it was from God alone this intelligence came, and that to him alone the praise was due.
I am thy fellow servant - No higher in dignity than thyself; employed by the same God, on the same errand, and with the same testimony; and therefore not entitled to thy prostration: worship God - prostrate thyself to him, and to him give thanks.
The testimony of Jesus is the spirit of prophecy - As this is a reason given by the angel why he should not worship him, the meaning must be this: I, who have received this spirit of prophecy, am not superior to thee who hast received the testimony of Christ, to preach him among the Gentiles; for the commission containing such a testimony is equal to the gift of the spirit of prophecy. Or, the spirit of prophecy is a general testimony concerning Jesus, for he is the scope and design of the whole Scripture; to him gave all the prophets witness. Take Jesus, his grace, Spirit, and religion out of the Bible, and it has neither scope, design, object, nor end.
Albert Barnes: Notes on the Bible - 1834
19:10: And I fell at his feet to worship him - At the feet of the angel. See the notes on Rev 19:9. This is a common posture of adoration in the East. See Rosenmuller's "Morgenland, in loco." notes on Co1 14:25. John was entirely overcome with the majesty of the heavenly messenger, and with the amazing truths that he had disclosed to him, and in the overflowing of his feelings he fell upon the earth in the posture of adoration. Or it may be that he mistook the rank of him who addressed him, and supposed that he was the Messiah whom he had been accustomed to worship, and who had first Rev_. 1 appeared to him. If so, his error was soon corrected. He was told by the angel himself who made these communications that he had no claims to such homage, and that the praise which he offered him should be rendered to God alone. It should be observed that there is not the slightest intimation that this was the Messiah himself, and consequently this does not contain any evidence that it would be improper to worship him. The only fair conclusion from the passage is, that it is wrong to offer religious homage to an angel.
And he said unto me, See thou do it not - That is, in rendering the homage which you propose to me, you would in fact render it to a creature. This may be regarded as an admonition to be careful in our worship; not to allow our feelings to overcome us; and not to render that homage to a creature which is due to God alone. Of course, this would prohibit the worship of the Virgin Mary, and of any of the saints, and all that homage rendered to a created being which is due to God only. Nothing is more carefully guarded in the Bible than the purity and simplicity of worship; nothing is more sternly rebuked than idolatry; nothing is more contrary to the divine law than rendering in any way that homage to a creature which belongs of right to the Creator. It was necessary to guard even John, the beloved disciple, on that subject; how much more needful, therefore, is it to guard the church at large from the dangers to which it is liable.
I am thy fellow-servant - Evidently this was an angel, and yet he here speaks of himself as a "fellow-servant" of John. That is, he was engaged in the service of the same God; he was endeavoring to advance the same cause, and to honor the same Redeemer. The sentiment is, that in promoting religion in the world, we are associated with angels. It is no condescension in them to be engaged in the service of the Redeemer, though it seems to be condescension for them to be associated with us in anything; it constitutes no ground of merit in us to be engaged in the service of the Redeemer (compare Luk 17:10), though we may regard it as an honor to be associated with the angels, and it may raise us in conscious dignity to feel that we are united with them.
And of thy brethren - Of other Christians; for all are engaged in the same work.
That have the testimony of Jesus - Who are witnesses for the Saviour. It is possible that there may be here a particular reference to those who were engaged in preaching the gospel, though the language will apply to all who give their testimony to the value of the gospel by consistent lives.
Worship God - He is the only proper object of worship; he alone is to be adored.
For the testimony of Jesus - The meaning here seems to be, that this angel, and John, and their fellow-servants, were all engaged in the same work that of bearing their testimony to Jesus. Thus, in this respect, they were on a level, and one of them should not worship another, but all should unite in the common worship of God. No one in this work, though an angel, could have such a pre-eminence that it would be proper to render the homage to him which was due to God alone. There could be but one being whom it was proper to worship, and they who were engaged in simply bearing testimony to the work of the Saviour should not worship one another.
Is the spirit of prophecy - The design of prophecy is to bear testimony to Jesus. The language does not mean, of course, that this is the only design of prophecy, but that this is its great and ultimate end. The word "prophecy" here seems to be used in the large sense in which it is often employed in the New Testament - meaning to make known the divine will (see the notes on Rom 12:6), and the primary reference here would seem to be to the preachers and teachers of the New Testament. The sense is, that their grand business is to bear testimony to the Saviour. They are all - whether angels, apostles, or ordinary teachers - appointed for this, and therefore should regard themselves as "fellow-servants." The design of the angel in this seems to have been, to state to John what was his own specific business in the communications which he made, and then to state a universal truth applicable to all ministers of the gospel, that they were engaged in the same work, and that no one of them should claim adoration from others. Thus understood, this passage has no direct reference to the prophecies of the Old Testament, and teaches nothing in regard to their design, though it is in fact undoubtedly true that their grand and leading object was to bear testimony to the future Messiah. But this passage will not justify the attempt so often made to "find Christ" everywhere in the prophecies of the Old Testament, or justify the many forced and unnatural interpretations by which the prophecies are often applied to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: I fell: Rev 22:8, Rev 22:9; Mar 5:22, Mar 7:25; Act 10:25, Act 10:26, Act 14:11-15; Jo1 5:21
See: Co2 8:7; Eph 5:15, Eph 5:33; Th1 5:15; Heb 12:25
I am: Psa 103:20, Psa 103:21; Dan 7:10; Luk 1:19; Heb 1:14
the testimony: Rev 1:9, Rev 12:11, Rev 12:17, Rev 22:9; Jo1 5:10
worship: Rev 4:10, Rev 14:7, Rev 15:4; Exo 34:14; Kg2 17:36; Psa 45:11; Mat 4:10; Joh 4:22-24; Phi 3:3
for the: Luk 24:25-27, Luk 24:44; Joh 5:39; Act 3:12-18, Act 10:43, Act 13:27; Rom 3:21, Rom 3:22; Pe1 1:10-12; Pe2 1:19-21
Geneva 1599
19:10 (11) And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the (c)testimony of Jesus: worship God: for the testimony of (d) Jesus is the spirit of prophecy.
(11) The particular history of this verse is brought in by occasion, and as it were besides the purpose that John might make a public example of his own infirmity and of the modest sanctimony of the angel, who both renounced for himself the divine honours, and recalled all the servants of God, to the worship of him alone: as also (Rev_ 22:8).
(c) Who are commanded to bear witness of Jesus.
(d) For Jesus is the mark that all the prophecies shoot at.
John Gill
19:10 And I fell at his feet to worship him,.... Being transported with the news he brought him of the marriage, or conversion of his countrymen the Jews, and struck with reverence and awe of the glory and majesty in which the angel appeared to him; and forgetting himself, that worship was only due to God, he behaved in this manner; which is not to be excused nor justified, as appears from the angel's words:
and he said unto me, see thou do it not; the words are in the original very short and concise, and are spoken in an abrupt manner, and in great haste; as fearing he would be guilty of idolatry, before he could speak all his mind, and use the arguments that were necessary to dissuade from it:
I am thy fellow servant, and of thy brethren that have the testimony of Jesus; if this was one of the ministering spirits, he was a servant of the same Lord as John; and if he was a minister of the Gospel, he was still more literally a fellow servant of his, and of the apostles, and preachers of the Gospel; which is meant by the testimony of Jesus, that bearing testimony to the person, office, grace, obedience, sufferings, and death of Christ, and the glory following; and therefore being but a servant, and a servant in common with John and his brethren, was by no means to be worshipped; not the servant, but master; not the creature, but the Creator:
worship God and him only, even God the Father, Son, and Spirit; not the Father to the exclusion of the Son, the firstborn, whom all the angels are called upon to worship; nor of the Spirit, who is equally joined with the Father and Son in baptism, a part of religious worship, and in other parts of it also; but this excludes all creatures, angels, and men, things animate or inanimate, and images of them; the worshipping of which will now be no more, or at least will be quickly at an end.
For the testimony of Jesus is the spirit of prophecy that is, the testimony of Jesus, or the Gospel which John and his brethren had, is the very spirit, life, and soul of the prophecy of this book; for as all the prophets bore witness to Christ, so does the Spirit of God in this; or the testimony which they had, and bore to Christ, was equal to the spirit of prophecy with which this angel was endowed; so that he and they were upon an equal foot; and he was no more a proper object of divine and religious adoration than they were.
John Wesley
19:10 And I fell before his feet to worship him - It seems, mistaking him for the angel of the covenant. But he saith, See thou do it not - In the original, it is only, See not, with a beautiful abruptness. To pray to or worship the highest creature is flat idolatry. I am thy fellowservant and of thy brethren that have the testimony of Jesus - I am now employed as your fellowservant, to testify of the Lord Jesus, by the same Spirit which inspired the prophets of old.
Robert Jamieson, A. R. Fausset and David Brown
19:10 at--Greek, "before." John's intending to worship the angel here, as in Rev_ 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (Rev_ 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.
and of thy brethren--that is, a fellow servant of thy brethren.
have the testimony of Jesus--(See on Rev_ 12:17).
the testimony of--that is, respecting Jesus.
is the spirit of prophecy--is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare Rev_ 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.
19:1119:11: Եւ տեսի զերկինս բացեալ, եւ ահա ձի՛ սպիտակ, որ հեծեալն էր ՚ի նմա՝ Հաւատարի՛մ եւ Ճշմարիտ, եւ արդարութեամբ դատի՝ եւ պատերազմի[5321]. [5321] Ոմանք. Եւ որ հեծեալն էր։
11 Ապա տեսայ երկինքը բացուած. եւ ահա մի սպիտակ ձի. ով հեծել էր նրա վրայ, կոչւում է Հաւատարիմ եւ Ճշմարիտ. նա արդարութեամբ է դատում ու պատերազմում:
11 Տեսայ երկինքը բացուած եւ ճերմակ ձի մը։ Անոր վրայ հեծնողը Հաւատարիմ ու Ճշմարիտ կը կոչուի։ Արդարութեամբ դատաստան կը տեսնէ ու կը պատերազմի։
Եւ տեսի զերկինս բացեալ եւ ահա ձի սպիտակ, եւ որ հեծեալն էր ի նմա` [293]Հաւատարիմ եւ Ճշմարիտ, եւ արդարութեամբ դատի եւ պատերազմի:

19:11: Եւ տեսի զերկինս բացեալ, եւ ահա ձի՛ սպիտակ, որ հեծեալն էր ՚ի նմա՝ Հաւատարի՛մ եւ Ճշմարիտ, եւ արդարութեամբ դատի՝ եւ պատերազմի[5321].
[5321] Ոմանք. Եւ որ հեծեալն էր։
11 Ապա տեսայ երկինքը բացուած. եւ ահա մի սպիտակ ձի. ով հեծել էր նրա վրայ, կոչւում է Հաւատարիմ եւ Ճշմարիտ. նա արդարութեամբ է դատում ու պատերազմում:
11 Տեսայ երկինքը բացուած եւ ճերմակ ձի մը։ Անոր վրայ հեծնողը Հաւատարիմ ու Ճշմարիտ կը կոչուի։ Արդարութեամբ դատաստան կը տեսնէ ու կը պատերազմի։
zohrab-1805▾ eastern-1994▾ western am▾
19:1111: И увидел я отверстое небо, и вот конь белый, и сидящий на нем называется Верный и Истинный, Который праведно судит и воинствует.
19:11  καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν [καλούμενος] πιστὸς καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ.
19:11. Καὶ ( And ) εἶδον ( I-had-seen ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) ἠνεῳγμένον , ( to-having-hath-had-come-to-be-opened-up ,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἵππος (a-horse) λευκός, (white,"καὶ (and) ὁ (the-one) καθήμενος ( sitting-down ) ἐπ' (upon) αὐτὸν (to-it) πιστὸς (trusted) [καλούμενος] "[being-called-unto]"καὶ (and) ἀληθινός, (un-secluded-belonged-to,"καὶ (and) ἐν ( in ) δικαιοσύνῃ ( unto-a-course-belongedness ) κρίνει ( it-separateth ) καὶ (and) πολεμεῖ. (it-warreth-unto)
19:11. et vidi caelum apertum et ecce equus albus et qui sedebat super eum vocabatur Fidelis et Verax vocatur et iustitia iudicat et pugnatAnd I saw heaven opened: and behold a white horse. And he that sat upon him was called faithful and true: and with justice doth he judge and fight.
11. And I saw the heaven opened; and behold, a white horse, and he that sat thereon, called Faithful and True; and in righteousness he doth judge and make war.
19:11. And I saw heaven opened, and behold, a white horse. And he who was sitting upon it was called Faithful and True. And with justice does he judge and fight.
19:11. And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.
And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war:

11: И увидел я отверстое небо, и вот конь белый, и сидящий на нем называется Верный и Истинный, Который праведно судит и воинствует.
19:11  καὶ εἶδον τὸν οὐρανὸν ἠνεῳγμένον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν [καλούμενος] πιστὸς καὶ ἀληθινός, καὶ ἐν δικαιοσύνῃ κρίνει καὶ πολεμεῖ.
19:11. et vidi caelum apertum et ecce equus albus et qui sedebat super eum vocabatur Fidelis et Verax vocatur et iustitia iudicat et pugnat
And I saw heaven opened: and behold a white horse. And he that sat upon him was called faithful and true: and with justice doth he judge and fight.
19:11. And I saw heaven opened, and behold, a white horse. And he who was sitting upon it was called Faithful and True. And with justice does he judge and fight.
19:11. And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Иоанн видит отверстое небо; такое начало речи говорит о новом и совершенно отдельном видении. Раскрывается самое небо, чтобы дать проход на землю явившемуся белому коню с его всадником. Всадник называется Верным и Истинным. Эта имя - несомненно имя Иисуса Христа; оно указывает на постоянные свойства Его отношений к обществу верующих. Обладая такими свойствами, Он является страшным для Его врагов и незыблемою надеждою и утешением для Его почитателей. Чтобы быть праведным судиею, Он обладает глазами, подобными огненному пламени, т.е. Он проникает Своим взором все, все видит и уничтожает, что не угодно Ему и враждебно Ему. О том, что Он не только праведный Судия, но и всемогущий исполнитель своих приговоров, говорит множество диадим, украшающих Его голову. Это указывает на то, что весь мир принадлежит Ему, должен признать Его власть над собою и подчиниться приговору Его суда. Сообразно свойствам этой природы. Он носит и имя, которого никто не знает, кроме Его Самого: Божественная природа Иисуса Христа в ее сущности и полноте Божественных свойств непостижима для человека. Таинственное имя это находилось на диадимах. Такое предположение подтверждается тем, что собственно диадимы, как принадлежность царского достоинства, говорят о непостижимых свойствах Божественной природы Иисуса Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Triumph of the Saints.A. D. 95.
11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold ch. xvi. 16. And here observe,

I. The description of the great Commander, 1. By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. 2. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and certainty of success. 3. His attributes: he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crowns, for he is King of kings, and Lord of lords. 4. His armour; and that is a vesture dipped in blood, either his own blood, by which he purchased this mediatorial power, or the blood of his enemies, over whom he has always prevailed. 5. His name: The Word of God, a name that none fully knows but himself, only this we know, that this Word was God manifest in the flesh; but his perfections are incomprehensible by any creature.

II. The army which he commands (v. 14), a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armour of purity and righteousness--chosen, and called, and faithful.

III. The weapons of his warfare--A sharp sword proceeding from his mouth (v. 15), with which he smites the nations, either the threatenings of the written word, which now he is going to execute, or rather his word of command calling on his followers to take a just revenge on his and their enemies, who are now put into the wine-press of the wrath of God, to be trodden under foot by him.

IV. The ensigns of his authority, his coat of arms--a name written on his vesture and thigh, King of kings, and Lord of lords, asserting his authority and power, and the cause of the quarrel, v. 16.

V. An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field (v. 17, 18), intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it.

VI. The battle joined. The enemy falls on with great fury, headed by the beast, and the kings of the earth; the powers of earth and hell gathered, to make their utmost effort, v. 19.

VII. The victory gained by the great and glorious head of the church: The beast and the false prophet, the leaders of the army, are taken prisoners, both he who led them by power and he who led them by policy and falsehood; these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of heaven. Though the divine vengeance will chiefly fall upon the beast, and the false prophet, yet it will be no excuse to those who fight under their banner that they only followed their leaders and obeyed their command; since they would fight for them, they must fall and perish with them. Be wise now therefore, O you kings, be instructed, you rulers of the earth; kiss the Son, lest he be angry, and you perish from the way, Ps. ii. 10, 12.
Adam Clarke: Commentary on the Bible - 1831
19:11: A white horse - This is an exhibition of the triumph of Christ after the destruction of his enemies. The white horse is the emblem of this, and Faithful and True are characters of Christ. See Rev 3:14.
In righteousness he doth judge and make war - The wars which he wages are from no principle of ambition, lust of power, or extension of conquest and dominion; they are righteous in their principle and in their object. And this is perhaps what no earthly potentate could ever say.
Albert Barnes: Notes on the Bible - 1834
19:11: And I saw heaven opened - He saw a new vision, as if an opening were made through the sky, and he was permitted to look into heaven. See the notes on Rev 4:1.
And behold, a white horse - On the white horse as a symbol, see the notes on Rev 6:2. He is here the symbol of the final victory that is to be obtained over the beast and the false prophet Rev 19:20, and of the final triumph of the church.
And he that sat upon him was called Faithful and True - He is not designated here by his usual and real name, but by his attributes. There can be no doubt that the Messiah is intended, as he goes forth to the subjugation of the world to himself. The attributes here referred to - faithful and true - are especially appropriate, for they are not only strongly marked attributes of his character, but they would be particularly manifested in the events that are described. He would thus show that he was faithful - or worthy of the confidence of his church in delivering it from all its enemies; and true to all the promises that he has made to it.
And in righteousness he doth judge - All his acts of judgment in determining the destiny of people are righteous. See the notes on Isa 11:3-5.
And make war - That is, the war which he wages is not a war of ambition; it is not for the mere purpose of conquest; it is to save the righteous, and to punish the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: heaven: Rev 4:1, Rev 11:19, Rev 15:5
a white: Rev 6:2; Zac 1:8
Faithful: Rev 1:5, Rev 3:7, Rev 3:14; Joh 14:6
and in: Rev 15:3-7; Psa 45:3-7, Psa 50:6, Psa 72:2-4, Psa 96:13, Psa 98:9, Psa 99:4; Isa 11:3-5, Isa 32:1; Isa 45:21, Isa 63:1-5; Jer 23:5, Jer 23:6, Jer 33:15; Zac 9:9, Zac 9:10; Heb 7:1, Heb 7:2
Geneva 1599
19:11 (12) And I saw (13) heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.
(12) The second part of this chapter (as I said in) See Rev_ 19:1 is of the victory gained by Christ against both the beasts: in which first Christ is described as one ready to fight, to the sixteenth verse (Rev_ 19:12-16), then the battle is shown to begin, there to the eighteenth verse (Rev_ 19:17-18), lastly is set forth the victory, to the end the chapter (Rev_ 19:19-21). In this place the most excellent properties of Christ as our heavenly judge and avenger shine forth, according to his person, company, effects and names.
(13) Properties belonging to his person, that he is heavenly, judge, faithful, true, just, in this verse, knowing all things, ruling over all, to be known by no one, (Rev_ 19:12), the triumpher and in essence, the Word of God, in (Rev_ 19:13).
John Gill
19:11 And I saw heaven opened,.... This vision refers not to the same time the first seal does, Rev_ 6:2 for though a white horse, with a rider on it, is seen here, as there; that respects the first times of the Gospel, this the latter part of the dispensation of it; nor to the war in heaven between Michael and the dragon, and their angels, Rev_ 12:7 that issued in the downfall of Paganism in the Roman empire, this will issue in the downfall of the Papacy in it; nor to the personal coming of Christ to the last judgment, of which an account is given in the following chapter; but to the battle at Armageddon, to which the sixth vial is a preparation, and which is finished under the seventh, Rev_ 16:13 and what is briefly hinted at there is at large related here; in which Christ, the General, and his armies, on the one hand, and the kings of the earth, with the beast and false prophet, and their armies, on the other hand, appear to give battle to each other: and the issue of the battle is particularly represented, in order to have a view of which, "John saw heaven opened": not literally, as at Christ's baptism, and at the stoning of Stephen, nor in a spiritual sense, by the blood of Christ, but visionally, as in Rev_ 4:1 and since heaven, often in this book, signifies the church on earth, a more glorious and comfortable state of the church may be designed; when her gates shall be opened continually, and not shut day nor night, to receive the forces of the Gentiles, and their kings, Is 60:15 such a state as is referred to in Rev_ 11:19 to which visions this is contemporary; and it may denote a very glorious appearing of Christ, not in person, which will be after this, but in his kingdom and power, in defeating his enemies, and reigning spiritually with his saints: and it may also design the clear revelation and discerning John had of the following things:
and behold a white horse which, as in Rev_ 6:2 may be a symbol of the Gospel, and Gospel ministers, as there in the former, here in the latter part of the Gospel dispensation; signified by a horse, to denote the swift progress of the Gospel in the latter day, the majesty, power, and authority with which it will come, bearing down all opposition made against it; and by a white horse, to express the purity of the Gospel, and of its preachers and professors, and the peace it publishes, and gives, and the joy it brings, and the triumphs that will attend it.
And he that sat upon him was called Faithful and True: that Christ is here meant, is evident from the description of his eyes, Rev_ 19:12 being the same as in Rev_ 1:14 and from his name, Rev_ 19:13 which is the peculiar name of the Son of God, Jn 1:1 and he sits upon, and is bore by, and rides forth in the Gospel, and the ministry of it, with glory and majesty, and prosperously, Ps 45:3 and the characters of faithful and true well agree with him; See Gill on Rev_ 3:7. See Gill on Rev_ 3:14. He is "faithful and true" to God, who appointed him a Leader and Commander of the people, and to them he is the Commander of: and these characters well suit him now, when he will accomplish all the glorious things spoken of the church, relating to her spiritual and happy state in the latter day, and serve greatly to recommend him as a General.
And in righteousness he doth judge and make war; which is to be understood not of the last judgment, though that will be executed in righteousness, and therefore is called the righteous judgment, yet in that day there will be no war, no opposition, the wicked will at once submit; but of Christ's judging of his people, and avenging their blood on their enemies, and the remainder of them among Papists, Pagans, and Mahometans; who will be gathered together at Armageddon in battle array against them, when there will be an utter discomfiture of them in righteous judgment; for as in times past the beast made war with the saints and witnesses, and overcame them, Christ will enable his people to make war with him and his accomplices, and overcome them, as the sequel of this vision shows, Christ being at the head of them, though not in person, yet in power.
John Wesley
19:11 And I saw the heaven opened - This is a new and peculiar opening of it, in order to show the magnificent expedition of Christ and his attendants, against his great adversary. And behold a white horse - Many little regarded Christ, when he came meek, "riding upon an ass;" but what will they say, when he goes forth upon his white horse, with the sword of his mouth? White - Such as generals use in solemn triumph. And he that sitteth on him, called Faithful - In performing all his promises. And True - In executing all his threatenings. And in righteousness - With the utmost justice. He judgeth and maketh war - Often the sentence and execution go together.
Robert Jamieson, A. R. Fausset and David Brown
19:11 behold a white horse; and he that sat upon him--identical with Rev_ 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (Mt 21:1-7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (Mt 24:27, Mt 24:29, Mt 24:37, Mt 24:39; Greek, "parousia") and the end, or final judgment (Mt 25:31; 1Cor 15:23). Powerful natural phenomena shall accompany His advent [AUBERLEN].
19:1219:12: եւ աչք նորա բո՛ց հրոյ, եւ ՚ի վերայ գլխոյ նորա պսա՛կս բազումս. եւ ունէր անուն գրեալ, զոր ո՛չ ոք գիտէ՝ բայց միայն ի՛նքն:
12 Նրա աչքերը նման էին կրակի բոցի, եւ նրա գլխի վրայ կային բազում պսակներ: Նա ունէր գրուած մի անուն, որը ոչ ոք չգիտէ, այլ միայն՝ ինքը:
12 Անոր աչքերը կրակի բոցի պէս էին։ Անոր գլխուն վրայ շատ թագեր կային ու գրուած անուն մը ունէր, որ մէ՛կը չի գիտեր, բայց միայն ինք։
եւ աչք նորա բոց հրոյ, եւ ի վերայ գլխոյ նորա պսակս բազումս. եւ ունէր անուն գրեալ, զոր ոչ ոք գիտէ բայց միայն ինքն:

19:12: եւ աչք նորա բո՛ց հրոյ, եւ ՚ի վերայ գլխոյ նորա պսա՛կս բազումս. եւ ունէր անուն գրեալ, զոր ո՛չ ոք գիտէ՝ բայց միայն ի՛նքն:
12 Նրա աչքերը նման էին կրակի բոցի, եւ նրա գլխի վրայ կային բազում պսակներ: Նա ունէր գրուած մի անուն, որը ոչ ոք չգիտէ, այլ միայն՝ ինքը:
12 Անոր աչքերը կրակի բոցի պէս էին։ Անոր գլխուն վրայ շատ թագեր կային ու գրուած անուն մը ունէր, որ մէ՛կը չի գիտեր, բայց միայն ինք։
zohrab-1805▾ eastern-1994▾ western am▾
19:1212: Очи у Него как пламень огненный, и на голове Его много диадим. [Он] имел имя написанное, которого никто не знал, кроме Его Самого.
19:12  οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός,
19:12. οἱ ( The-ones ) δὲ ( moreover ) ὀφθαλμοὶ ( eyes ) αὐτοῦ ( of-it ) φλὸξ (a-blaze) πυρός , ( of-a-fire ,"καὶ (and) ἐπὶ (upon) τὴν (to-the-one) κεφαλὴν (to-a-head) αὐτοῦ (of-it) διαδήματα (bindings-through-to) πολλά , ( much ,"ἔχων (holding) ὄνομα (to-a-name) γεγραμμένον (to-having-had-come-to-be-scribed) ὃ (to-which) οὐδεὶς (not-moreover-one) οἶδεν (it-had-come-to-see) εἰ (if) μὴ (lest) αὐτός, (it,"
19:12. oculi autem eius sicut flamma ignis et in capite eius diademata multa habens nomen scriptum quod nemo novit nisi ipseAnd his eyes were as a flame of fire: and on his head were many diadems. And he had a name written, which no man knoweth but himself.
12. And his eyes a flame of fire, and upon his head many diadems; and he hath a name written, which no one knoweth but he himself.
19:12. And his eyes are like a flame of fire, and on his head are many diadems, having a name written, which no one knows except himself.
19:12. His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself.
His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself:

12: Очи у Него как пламень огненный, и на голове Его много диадим. [Он] имел имя написанное, которого никто не знал, кроме Его Самого.
19:12  οἱ δὲ ὀφθαλμοὶ αὐτοῦ [ὡς] φλὸξ πυρός, καὶ ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά, ἔχων ὄνομα γεγραμμένον ὃ οὐδεὶς οἶδεν εἰ μὴ αὐτός,
19:12. oculi autem eius sicut flamma ignis et in capite eius diademata multa habens nomen scriptum quod nemo novit nisi ipse
And his eyes were as a flame of fire: and on his head were many diadems. And he had a name written, which no man knoweth but himself.
19:12. And his eyes are like a flame of fire, and on his head are many diadems, having a name written, which no one knows except himself.
19:12. His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:12: His eyes were as a flame of fire - To denote the piercing and all-penetrating nature of his wisdom.
On his head were many crowns - To denote the multitude of his conquests, and the extent of his dominion.
A name written, that no man knew - This is a reference to what the rabbins call the shem hammephorash, or tetragrammaton, יהוה Yhvh; or what we call Jehovah. This name the Jews never attempt to pronounce: when they meet with it in the Bible, they read אדני Adonai for it; but, to a man, they all declare that no man can pronounce it; and that the true pronunciation has been lost, at least since the Babylonish captivity; and that God alone knows its true interpretation and pronunciation. This, therefore, is the name which no man knew but he himself.
Albert Barnes: Notes on the Bible - 1834
19:12: His eyes were as a flame of fire - See the notes on Rev 1:14.
And on his head were many crowns - Many diadems, indicative of his universal reign. It is not said how these were worn or arranged on his head - perhaps the various diadems worn by kings were in some way wreathed into one.
And he had a name written - That is, probably on the frontlet of this compound diadem. Compare the notes on Rev 13:1; Rev 14:1.
That no man knew but he himself - See the notes on Rev 2:17. This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated - "the Word of God" - the "Logos" - Λόγος Logos; and it is true of all the names which he bears. See Mat 11:27. Compare a quotation from Dr. Buchanan in the Asiatic Researches, vol. 1, vi. p. 264, as quoted by Rosenmuller, Morgenland, in loco.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:12: eyes: Rev 1:14, Rev 2:18
on his: Rev 6:2, Rev 12:3, Rev 13:1; Psa 8:5; Sol 3:11; Isa 62:3; Zac 9:16; Mat 21:5, Mat 28:18; Heb 2:9
a name: Rev 19:16, Rev 2:17, Rev 3:12; Gen 32:29; Exo 23:21; Jdg 13:18; Isa 9:6; Mat 11:27; Luk 10:22
John Gill
19:12 His eyes were as a flame of fire,.... Which denotes the perspicuity and penetration of them, the omniscience of Christ to look into and discover the secret machinations, schemes, and devices of his enemies against his people, and his exercise of it in favour of them, his eyes, like a flame of fire, running to and fro on their behalf; and also this may signify the fierceness of his anger against the enemies of his people, the eyes of his glory being provoked by their cruelty and wickedness; and likewise the suddenness of their destruction, and the inevitableness of it.
And on his head were many crowns; for he has not only a crown, as the Creator and Governor of the universe, in right of nature, but he has one which his Father has put upon his head, when he set him as King over his holy hill of Zion, Ps 21:3 and there is another which his mother, the church, crowned him with in the day of his espousals, Song 3:11 and besides these, every believer puts a crown on his head, gives him the glory of their salvation, and all of them cast their crowns at his feet: to which may be added, that the crowns of all the kings of the earth are his; they reign by him, and are accountable to him. This part of the description may be expressive of that all power in heaven and earth, given to Christ at his resurrection, and exercised by him ever since; and particularly of the extensiveness of his kingdom at the time this vision refers to, when the kingdoms of this world shall be his, Rev_ 11:15 for this vision, and the seventh trumpet, are contemporary; and it may be a symbol of the many victories obtained by him, and of the last and closing one that should now be obtained by him.
And he had a name written that no man knew but he himself; which seems to be his name, the Son of God, as the unknown name of the overcomer, in Rev_ 2:17 is a child of God; and the sense is, that his divine nature, in which he is the Son of God, is incomprehensible, and that the begetting or generation of him, as such, is ineffable, Prov 30:4 and that without a divine revelation the name itself could not be known; or it could not be known that God had a Son, and that Christ is he, and bears that name, Mt 11:27 or else his name Immanuel. The incarnate God may be intended, which is a secret and wonderful name, and contains in it, without controversy, a great mystery, which cannot be comprehended by finite minds; or his name, "wonderful, secret", Is 9:6. This name is said to be "written"; that is, in the Scriptures of truth, in which it is revealed that Christ is the Son of God, and Immanuel. In Rev_ 19:16 the name of King of kings, &c. is said to be written on his vesture, and on his thigh; and the Ethiopic version makes this to be written on his crown or diadem, reading the words thus; "and upon his head a crown, and there was written in his diadem a name, and no man knew it, but he himself only"; as the high priest had "holiness to the Lord" written on his mitre. The Syriac version inserts a clause between the two last, "having names written", and then follows, "and a name written", &c. and so the Complutensian edition.
John Wesley
19:12 And his eyes are a flame of fire - They were said to be as or like a flame of fire, before, Rev_ 1:14; an emblem of his omniscience. And upon his head are many diadems - For he is king of all nations. And he hath a name written, which none knoweth but himself - As God he is incomprehensible to every creature.
Robert Jamieson, A. R. Fausset and David Brown
19:12 Identifying Him with the Son of man similarly described, Rev_ 1:14.
many crowns--Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as KING OF KINGS. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, Dan 7:8, Dan 7:24 (QuÃ&brvbr;re, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (Rev_ 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.
he had a name written--B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, ORIGEN, and CYPRIAN omits the words, as English Version.
name . . . that no man knew but . . . himself-- (Judg 13:18; 1Cor 2:9, 1Cor 2:11; 1Jn 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.
19:1319:13: Եւ արկեալ զիւրեւ հանդերձ ներկեա՛լ արեամբ. եւ կոչէր անուն նորա՝ Բա՛ն Աստուծոյ[5322]: [5322] Ոմանք. Արկեալ զիւրեաւ հանդ՛՛։
13 Եւ իր վրայ գցել էր արիւնով ներկուած մի զգեստ. նրա անունն էր՝ Բանն Աստծու:
13 Արիւնով ներկուած հանդերձ մը հագեր էր։ Անոր անունը Բանն Աստուծոյ էր։
Եւ արկեալ զիւրեաւ հանդերձ ներկեալ արեամբ. եւ կոչէր անուն նորա Բան Աստուծոյ:

19:13: Եւ արկեալ զիւրեւ հանդերձ ներկեա՛լ արեամբ. եւ կոչէր անուն նորա՝ Բա՛ն Աստուծոյ[5322]:
[5322] Ոմանք. Արկեալ զիւրեաւ հանդ՛՛։
13 Եւ իր վրայ գցել էր արիւնով ներկուած մի զգեստ. նրա անունն էր՝ Բանն Աստծու:
13 Արիւնով ներկուած հանդերձ մը հագեր էր։ Անոր անունը Բանն Աստուծոյ էր։
zohrab-1805▾ eastern-1994▾ western am▾
19:1313: [Он был] облечен в одежду, обагренную кровью. Имя Ему: 'Слово Божие'.
19:13  καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ.
19:13. καὶ (and) περιβεβλημένος (having-had-come-to-be-casted-about) ἱμάτιον (to-an-apparelet) ῤεραντισμένον (to-having-had-come-to-be-sprinkled-to) αἵματι, (unto-a-blood,"καὶ (and) κέκληται (it-had-come-to-be-called-unto) τὸ (the-one) ὄνομα (a-name) αὐτοῦ (of-it,"Ὁ (The-one) Λόγος (a-Forthee) τοῦ (of-the-one) Θεοῦ. (of-a-Deity)
19:13. et vestitus erat vestem aspersam sanguine et vocatur nomen eius Verbum DeiAnd he was clothed with a garment sprinkled with blood. And his name is called: THE WORD OF GOD.
13. And he arrayed in a garment sprinkled with blood: and his name is called The Word of God.
19:13. And he was clothed with a vestment sprinkled with blood. And his name is called: THE WORD OF GOD.
19:13. And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God.
And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God:

13: [Он был] облечен в одежду, обагренную кровью. Имя Ему: 'Слово Божие'.
19:13  καὶ περιβεβλημένος ἱμάτιον βεβαμμένον αἵματι, καὶ κέκληται τὸ ὄνομα αὐτοῦ ὁ λόγος τοῦ θεοῦ.
19:13. et vestitus erat vestem aspersam sanguine et vocatur nomen eius Verbum Dei
And he was clothed with a garment sprinkled with blood. And his name is called: THE WORD OF GOD.
19:13. And he was clothed with a vestment sprinkled with blood. And his name is called: THE WORD OF GOD.
19:13. And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Всадник является облеченным в одежды, обагренные кровью, - Иисус Христос в окровавленной одежде потому, что Он уже совершил часть Своего суда над грешным человечеством; нечестивые были наказаны страшными казнями, и Вавилон уже погиб. Иисус Христос является в мир второй раз и подобно тому, как о Его первом пришествии сказано было: "Слово плоть бысть", так и при втором пришествии Он назван Словом Божиим, как предвечный сын Божий.
Adam Clarke: Commentary on the Bible - 1831
19:13: He was clothed with a vesture dipped in blood - To show that he was just come from recent slaughter. The description is taken from Isa 63:2, Isa 63:3, where Judas Maccabeus, or some other conqueror, is described.
The Word of God - Written in the Targum, and in other Jewish writings, מימרא דיי meimera daiya, "the word of Jehovah;" by which they always mean a person, and not a word spoken. See the notes on Joh 1:1, etc.
Albert Barnes: Notes on the Bible - 1834
19:13: And he was clothed with a vesture dipped in blood - Red, as if dipped in blood - emblem of slaughter. The original of this image is probably Isa 63:2-3. See the notes on that passage.
And his name is called The Word of God - The name which in Rev 19:12, it is said that no one knew but he himself. This name is Ὁ λόγος τοῦ Θεοῦ Ho logos tou Theou, or "the Logos of God." That is, this is his unique name; a name which belongs only to him, and which distinguishes him from all other beings. The name "Logos," as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, see the notes on Joh 1:1. The reader also may consult, with great advantage, an article by Prof. Stuart in the Bibliotheca Sacra, vol. vii. pp. 16-31. The following may be some of the reasons why it is said Rev 19:12 that no one understands this but he himself:
(1) No one but he can understand its full import, as it implies so high a knowledge of the nature of the Deity;
(2) no one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father;
(3) no one but he can understand what is implied in it, regarded as the method in which God Rev_eals himself to his creatures on earth;
(4) no one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds.
It may be added, as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:13: clothed: Rev 14:20; Psa 58:10; Isa 9:5, Isa 34:3-8, Isa 63:1-6
The: Joh 1:1, Joh 1:14; Jo1 1:1, Jo1 5:7
John Gill
19:13 And he was clothed with a vesture dipped in blood,.... Either in his own, by which he became the Saviour of his church and people; or else in the blood of his saints, he now comes to avenge; or rather in the blood of his enemies, with which he appears as stained, before the battle is fought, the victory being sure, and their slaughter unavoidable: the metaphor is taken from persons treading in a winepress, whose garments are stained with blood of grapes; see Rev_ 19:15. Here may be also an allusion to the Roman general's vesture, which was sometimes purple or scarlet, in which he fought, as did Lucullus (s).
And his name is called the Word of God; the name of Christ, often used by John in his Gospel, epistles, and in this book, Jn 1:1 1Jn 1:1. Of the signification, reason, and import of this name; see Gill on Jn 1:1. The reason why he is called by it here may be partly to express his greatness, glory, and majesty, this being a name which principally belongs to him, is a person, as the Creator of all things, and as previous to his incarnation; and partly because all the promises of God in his word, and which are all yea, and amen in Christ, will be now shortly fulfilled.
(s) Alex. ab Alex. Genial. Dier. l. 1. c. 20.
John Wesley
19:13 And he is clothed in a vesture dipped in blood - The blood of the enemies he hath already conquered. Is 63:1, &c
Robert Jamieson, A. R. Fausset and David Brown
19:13 vesture dipped in blood-- Is 63:2 is alluded to here, and in Rev_ 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.
The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Rev_ 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."
19:1419:14: Եւ զօրավարք երկնից՝ եւ զօրք երկնից զհե՛տ երթային նորա ձիովք՝ զգեցեալք բեհեզս սուրբս եւ սպիտակս[5323]: [5323] Ոսկան յաւելու. Ձիովք սպիտակօք։
14 Եւ երկնքի զօրավարներ ու երկնքի զօրքեր ձիերով գնում էին նրա յետեւից՝ հագած մաքուր եւ սպիտակ բեհեզներ:
14 Երկնքի մէջ եղող զօրքերը անոր ետեւէն կ’երթային ճերմակ ձիերով, ճերմակ ու մաքուր բեհեզներ հագած։
Եւ [294]զօրավարք երկնից եւ`` զօրք երկնից զհետ երթային նորա [295]ձիովք, զգեցեալք բեհեզս սուրբս եւ սպիտակս:

19:14: Եւ զօրավարք երկնից՝ եւ զօրք երկնից զհե՛տ երթային նորա ձիովք՝ զգեցեալք բեհեզս սուրբս եւ սպիտակս[5323]:
[5323] Ոսկան յաւելու. Ձիովք սպիտակօք։
14 Եւ երկնքի զօրավարներ ու երկնքի զօրքեր ձիերով գնում էին նրա յետեւից՝ հագած մաքուր եւ սպիտակ բեհեզներ:
14 Երկնքի մէջ եղող զօրքերը անոր ետեւէն կ’երթային ճերմակ ձիերով, ճերմակ ու մաքուր բեհեզներ հագած։
zohrab-1805▾ eastern-1994▾ western am▾
19:1414: И воинства небесные следовали за Ним на конях белых, облеченные в виссон белый и чистый.
19:14  καὶ τὰ στρατεύματα [τὰ] ἐν τῶ οὐρανῶ ἠκολούθει αὐτῶ ἐφ᾽ ἵπποις λευκοῖς, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν.
19:14. καὶ (And) τὰ (the-ones) στρατεύματα (amassings-to) τὰ (the-ones) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) ἠκολούθει (it-was-pathing-along-unto) αὐτῷ (unto-it) ἐφ' (upon) ἵπποις (unto-horses) λευκοῖς , ( unto-white ," ἐνδεδυμένοι ( having-had-come-to-vest-in ) βύσσινον (to-linened-belonged-to) λευκὸν (to-white) καθαρόν. (to-cleansed)
19:14. et exercitus qui sunt in caelo sequebantur eum in equis albis vestiti byssinum album mundumAnd the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.
14. And the armies which are in heaven followed him upon white horses, clothed in fine linen, white pure.
19:14. And the armies that are in heaven were following him on white horses, clothed in fine linen, white and clean.
19:14. And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.
And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean:

14: И воинства небесные следовали за Ним на конях белых, облеченные в виссон белый и чистый.
19:14  καὶ τὰ στρατεύματα [τὰ] ἐν τῶ οὐρανῶ ἠκολούθει αὐτῶ ἐφ᾽ ἵπποις λευκοῖς, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν.
19:14. et exercitus qui sunt in caelo sequebantur eum in equis albis vestiti byssinum album mundum
And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.
19:14. And the armies that are in heaven were following him on white horses, clothed in fine linen, white and clean.
19:14. And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Иисуса Христа, как Судию и Мздовоздателя, сопровождают небесные воинства, состоящие исключительно из бесплотных Ангелов (Мф. ХVI:27; 25:31). Воинство следовало на белых конях, чтобы соответствовать Своему предводителю, а одежда их была из белого виссона. Оружие, которым Христос побеждал врагов, есть меч, выходящий из Его уст (I:16; II:12). Этот меч есть Его слово, слово Его всемогущества и всевеления. Он пасет народ жезлом железным, ибо всецело подчиняет их Своей власти и Своему решению. Он топчет точило вина ярости и гнева Божия (XIV:19-20). Весь символический образ есть изображение страшного суда и мздовоздания, когда нечестивые будут приведены к сознанию своего полного ничтожества. Христос, как всемогущий Царь, один только и может носить имя Царя и Господа.
Adam Clarke: Commentary on the Bible - 1831
19:14: The armies which were in heaven - Angels and saints over whom Jesus Christ is Captain,
Clothed in fine linen - All holy, pure, and righteous.
Albert Barnes: Notes on the Bible - 1834
19:14: And the armies which were in heaven followed him - The heavenly hosts; particularly, it would seem, the redeemed, as there would be some incongruity in representing the angels as riding in this manner. Doubtless the original of this picture is Isa 63:3; "I have trodden the wine-press alone, and of the people there was none with me." These hosts of the redeemed on white horses accompany him to be witnesses of his victory, and to participate in the joy of the triumph, not to engage in the work of blood.
Upon white horses - Emblems of triumph or victory. See the notes on Rev 6:2.
Clothed in fine linen, white and clean - The usual raiment of those who are in heaven, as everywhere represented in this book. See Rev 3:4-5; Rev 4:4; Rev 7:9, Rev 7:13; Rev 15:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:14: the armies: Rev 14:1, Rev 14:20, Rev 17:14; Psa 68:17, Psa 149:6-9; Zac 14:5; Mat 26:53; Th2 1:7; Jde 1:14
white horses: Rev 19:11
clothed: Rev 19:8, Rev 4:4, Rev 7:9; Mat 28:3
Geneva 1599
19:14 (14) And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.
(14) The company or retinue of Christ, holy, innumerable, heavenly, judicial, royal and pure.
John Gill
19:14 And the armies which were in heaven,.... Not the angels, though they are God's host, and are the armies of the heavens; they are in heaven, and dwell there, and follow Christ, attend upon him, and minister to him, and have been sometimes represented by horses and horsemen, 4Kings 2:11 and they are pure and holy creatures, and will come with Christ to judgment: but this vision refers not to the day of judgment; and besides, the saints are meant, as appears by their habit, for the fine linen, white and clean, is the righteousness of the saints, Rev_ 19:8 and the righteousness of angels and saints is not the same. Moreover, these are the same company described in Rev_ 17:14. The saints are in a state of warfare, have many enemies to fight with, sin, Satan, and the world; they are enlisted as volunteers under Christ, the Captain of salvation; they are provided with the whole armour of God, and are very numerous, and always more than conquerors through Christ: these are described by the place where they were, "in heaven"; not being glorified saints in heaven; with these indeed Christ will come to judgment, even with all his saints with him; but members of the church militant, said to be in heaven, because that is often called the kingdom of heaven; and because their names are written in heaven, and they are of heavenly extract; they are born from above, and are partakers of the heavenly calling; they belong to heaven, they are citizens of it, and are pressing on to it. And these
followed him; Christ, their Leader and Commander in the exercise of grace, and in the discharge of duty; having gone on in his ways through a train of sufferings, and cleaved unto him, and now attend him; not to assist in fighting, but to add to the glorious and triumphant appearance of their General; and therefore are said to be
upon white horses; they had served Christ in his Gospel, which some of them had preached, and all professed, and had maintained the purity of it in doctrine and practice, and now triumphed in Christ, and along with him, riding upon horses of the same colour with his, as being his princes and nobles, and whom he had made kings as well as priests; the former may be signified by their horses; see Judg 5:10 and the latter by their following habit,
clothed in fine linen, white and clean; not the horses, but the armies on them; which designs not their inward purity, which was very glorious; nor their outward conversation garments, washed and made white in the blood of the Lamb; but the robe of Christ's righteousness, which is pure and spotless: these have no armour on, for they are not to strike a blow, only their General, who has the bloody garment on, is to tread the winepress, and destroy antichrist with the breath of his mouth, or with his sword proceeding out of it, as follows.
Robert Jamieson, A. R. Fausset and David Brown
19:14 the armies . . . in heaven--Compare "the horse bridles," Rev_ 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare Rev_ 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."
white and clean--Greek, "pure." A, B, Vulgate, Syriac, and CYPRIAN omit "and," which ORIGEN and ANDREAS retain, as English Version.
19:1519:15: Եւ ՚ի բերանոյ նորա ելանէր սո՛ւր սրեալ. զի նովա՛ւ հարցէ զազգս. եւ նա հովուեսցէ զնոսա գաւազանաւ երկաթեաւ. եւ նա՛ կոխեսցէ զհնծան գինւոյ՝ ցասման բարկութեան Աստուծոյ Ամենակալի:
15 Եւ նրա բերանից ելնում էր սրած սուր, որպէսզի նրանով հարուածի ազգերին. եւ նա պիտի իշխի նրանց վրայ երկաթէ մականով. նա պիտի կոխոտի Ամենակալ Աստծու ցասման գինու հնձանը:
15 Անոր բերնէն սրած սուր մը կ’ելլէր, որպէս զի անով ազգերը զարնէ ու ինք երկաթէ գաւազանով պիտի հովուէ զանոնք ու Ամենակալ Աստուծոյ սաստիկ բարկութեանը գինիին հնձանը ինք պիտի կոխէ։
Եւ ի բերանոյ նորա ելանէր սուր սրեալ, զի նովաւ հարցէ զազգս. եւ նա հովուեսցէ զնոսա գաւազանաւ երկաթեաւ, եւ նա կոխեսցէ զհնձան գինւոյ ցասման բարկութեան Աստուծոյ Ամենակալի:

19:15: Եւ ՚ի բերանոյ նորա ելանէր սո՛ւր սրեալ. զի նովա՛ւ հարցէ զազգս. եւ նա հովուեսցէ զնոսա գաւազանաւ երկաթեաւ. եւ նա՛ կոխեսցէ զհնծան գինւոյ՝ ցասման բարկութեան Աստուծոյ Ամենակալի:
15 Եւ նրա բերանից ելնում էր սրած սուր, որպէսզի նրանով հարուածի ազգերին. եւ նա պիտի իշխի նրանց վրայ երկաթէ մականով. նա պիտի կոխոտի Ամենակալ Աստծու ցասման գինու հնձանը:
15 Անոր բերնէն սրած սուր մը կ’ելլէր, որպէս զի անով ազգերը զարնէ ու ինք երկաթէ գաւազանով պիտի հովուէ զանոնք ու Ամենակալ Աստուծոյ սաստիկ բարկութեանը գինիին հնձանը ինք պիտի կոխէ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1515: Из уст же Его исходит острый меч, чтобы им поражать народы. Он пасет их жезлом железным; Он топчет точило вина ярости и гнева Бога Вседержителя.
19:15  καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος.
19:15. καὶ (And) ἐκ (out) τοῦ ( of-the-one ) στόματος ( of-a-mouth ) αὐτοῦ (of-it) ἐκπορεύεται ( it-traverseth-out-of ,"ῥομφαία (a-sword) ὀξεῖα, (sharp,"ἵνα (so) ἐν (in) αὐτῇ (unto-it) πατάξῃ ( it-might-have-smote ) τὰ ( to-the-ones ) ἔθνη , ( to-nations ,"καὶ (and) αὐτὸς (it) ποιμανεῖ ( it-shall-shepherd ) αὐτοὺς ( to-them ) ἐν ( in ) ῥάβδῳ ( unto-a-rod ) σιδηρᾷ : ( unto-iron ) καὶ (and) αὐτὸς (it) πατεῖ ( it-treadeth-unto ) τὴν ( to-the-one ) ληνὸν ( to-a-trough ) τοῦ (of-the-one) οἴνου (of-a-wine) τοῦ (of-the-one) θυμοῦ (of-a-passion) τῆς (of-the-one) ὀργῆς (of-a-stressing) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) τοῦ ( of-the-one ) παντοκράτορος . ( of-an-all-securer )
19:15. et de ore ipsius procedit gladius acutus ut in ipso percutiat gentes et ipse reget eos in virga ferrea et ipse calcat torcular vini furoris irae Dei omnipotentisAnd out of his mouth proceedeth a sharp two-edged sword, that with it he may strike the nations. And he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God the Almighty.
15. And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of Almighty God.
19:15. And from his mouth proceeded a sharp two-edged sword, so that with it he may strike the nations. And he shall rule them with an iron rod. And he treads the winepress of the fury of the wrath of God Almighty.
19:15. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God:

15: Из уст же Его исходит острый меч, чтобы им поражать народы. Он пасет их жезлом железным; Он топчет точило вина ярости и гнева Бога Вседержителя.
19:15  καὶ ἐκ τοῦ στόματος αὐτοῦ ἐκπορεύεται ῥομφαία ὀξεῖα, ἵνα ἐν αὐτῇ πατάξῃ τὰ ἔθνη, καὶ αὐτὸς ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· καὶ αὐτὸς πατεῖ τὴν ληνὸν τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς τοῦ θεοῦ τοῦ παντοκράτορος.
19:15. et de ore ipsius procedit gladius acutus ut in ipso percutiat gentes et ipse reget eos in virga ferrea et ipse calcat torcular vini furoris irae Dei omnipotentis
And out of his mouth proceedeth a sharp two-edged sword, that with it he may strike the nations. And he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God the Almighty.
19:15. And from his mouth proceeded a sharp two-edged sword, so that with it he may strike the nations. And he shall rule them with an iron rod. And he treads the winepress of the fury of the wrath of God Almighty.
19:15. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
19:15: Out of his mouth goeth a sharp sword - See on Rev 1:16 (note). This appears to mean the word of the Gospel, by which his enemies are confounded, and his friends supported and comforted.
With a rod of iron - He shall execute the severest judgment on the opposers of his truth.
He treaded the winepress - As the grapes are trodden to express the juice, so his enemies shall be bruised and beaten, so that their life's blood shall be poured out.
Albert Barnes: Notes on the Bible - 1834
19:15: And out of his mouth goeth a sharp sword - See the notes on Rev 1:16. In that place the sword seems to be an emblem of his words or doctrines, as penetrating the hearts of people; here it is the emblem of a work of destruction worked on his foes.
That with it he should smite the nations - The nations that were opposed to him; to wit, those especially who were represented by the beast and the false prophet, Rev 19:18-20.
And he shall rule them with a rod of iron - See the notes on Rev 2:27; Rev 12:5.
And he treadeth the wine-press of the fierceness and wrath of Almighty God - This language is probably derived from Isa 63:1-4. See it explained in the notes on that place, and on Rev 14:19-20. It means here that his enemies would be certainly crushed before him - as grapes are crushed under the feet of him that treads in the winevat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:15: out: Rev 19:21, Rev 1:16, Rev 2:12, Rev 2:16; Isa 11:4, Isa 30:33; Th2 2:8
and he shall: Rev 2:27, Rev 12:5; Psa 2:9
and he treadeth: Rev 14:17-20; Isa 63:2-6
Geneva 1599
19:15 (15) And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
(15) The effects of Christ prepared to fight, that with his mouth he strikes the Gentiles, rules and destroys.
John Gill
19:15 And out of his mouth goeth a sharp sword,.... The Complutensian edition, and all the Oriental versions, with the Vulture Latin, read, "a sharp twoedged sword". The word of God, or the judiciary sentence of Christ according to it, and which he will fully execute, to the utter destruction of all his enemies; See Gill on Rev_ 1:16 that with it he should smite the nations; the Gentiles, the Papists, the antichristian states, those that have adhered to Babylon, and have drunk of the wine of her fornication. This is predicted in Num 24:17 and on account of this the nations will be angry under the sounding of the seventh trumpet, with which this vision is contemporary, Rev_ 11:18.
And he shall rule them with a rod of iron; use them with the utmost severity; the phrase is taken out of Ps 2:9 a prophecy of Christ, and mentioned twice before in this book; see Gill on Rev_ 2:27, Rev_ 12:5,
and he treadeth the winepress of the fierceness and wrath of Almighty God; the fierce wrath of God against sinners is compared to a winepress; and the wicked antichristian party are likened to clusters of grapes; who being ripe for destruction, are cast into it, and pressed, squeezed, and trodden down by the mighty power of Christ, the Word of God, whose vesture is therefore before said to be dipped in blood; the same metaphor is used in Rev_ 14:19 the allusion seems to be to Is 63:3.
John Wesley
19:15 And he shall rule them - Who are not slain by his sword. With a rod of iron - That is, if they will not submit to his golden sceptre. And he treadeth the wine press of the wrath of God - That is, he executes his judgments on the ungodly. This ruler of the nations was born (or appeared as such) immediately after the seventh angel began to sound. He now appears, not as a child, but as a victorious warrior. The nations have long ago felt his "iron rod," partly while the heathen Romans, after their savage persecution of the Christians, themselves groaned under numberless plagues and calamities, by his righteous vengeance; partly, while other heathens have been broken in pieces by those who bore the Christian name. For although the cruelty, for example, of the Spaniards in America, was unrighteous and detestable, yet did God therein execute his righteous judgment on the unbelieving nations; but they shall experience his iron rod as they never did yet, and then will they all return to their rightful Lord.
Robert Jamieson, A. R. Fausset and David Brown
19:15 out of his mouth . . . sword-- (Rev_ 1:16; Rev_ 2:12, Rev_ 2:16). Here in its avenging power, Th2 2:8, "consume with the Spirit of His mouth" (Is 11:4, to which there is allusion here); not in its convicting and converting efficacy (Eph 6:17; Heb 4:12-13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.
he shall rule--The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."
treadeth . . . wine-press-- (Is 63:3).
of the fierceness and wrath--So ANDREAS reads. But A, B, Vulgate, Coptic, and ORIGEN read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."
Almighty--The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.
19:1619:16: Եւ ունէր ՚ի վերայ պատմուճանի իւրոյ, եւ ՚ի վերայ անդամոց իւրոց գիր գրեալ. թագաւո՛ր թագաւորաց եւ տէր տերանց:
16 Եւ իր պատմուճանի ու իր մարմնի մասերի վրայ[28] կար գրուած մի գրութիւն՝ Թագաւոր թագաւորների եւ Տէր տէրերի:[28] Յունարէնն ունի ազդրի վրայ:
16 Եւ իր պատմուճանին վրայ ու իր ազդրին վրայ գրուած գիր մը ունէր. «Թագաւոր Թագաւորաց եւ Տէր Տերանց»։
Եւ ունէր ի վերայ պատմուճանի իւրոյ եւ ի վերայ [296]անդամոց իւրոց`` գիր գրեալ` ԹԱԳԱՒՈՐ ԹԱԳԱՒՈՐԱՑ ԵՒ ՏԷՐ ՏԵՐԱՆՑ:

19:16: Եւ ունէր ՚ի վերայ պատմուճանի իւրոյ, եւ ՚ի վերայ անդամոց իւրոց գիր գրեալ. թագաւո՛ր թագաւորաց եւ տէր տերանց:
16 Եւ իր պատմուճանի ու իր մարմնի մասերի վրայ[28] կար գրուած մի գրութիւն՝ Թագաւոր թագաւորների եւ Տէր տէրերի:
[28] Յունարէնն ունի ազդրի վրայ:
16 Եւ իր պատմուճանին վրայ ու իր ազդրին վրայ գրուած գիր մը ունէր. «Թագաւոր Թագաւորաց եւ Տէր Տերանց»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1616: На одежде и на бедре Его написано имя: 'Царь царей и Господь господствующих'.
19:16  καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον· βασιλεὺς βασιλέων καὶ κύριος κυρίων.
19:16. καὶ (And) ἔχει (it-holdeth) ἐπὶ (upon) τὸ (to-the-one) ἱμάτιον (to-an-apparelet) καὶ (and) ἐπὶ (upon) τὸν (to-the-one) μηρὸν (to-a-thigh) αὐτοῦ (of-it) ὄνομα (to-a-name) γεγραμμένον (to-having-had-come-to-be-scribed,"ΒΑΣΙΛΕΥΣ (A-Ruler-of) ΒΑΣΙΛΕΩΝ (of-rulers-of) ΚΑΙ (and) ΚΥΡΙΟΣ (Authority-belonged) ΚΥΡΙΩΝ . ( of-authority-belonged )
19:16. et habet in vestimento et in femore suo scriptum rex regum et Dominus dominantiumAnd he hath on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS.And he hath on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS.
16. And he hath on his garment and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
19:16. And he has on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS.
19:16. And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS:

16: На одежде и на бедре Его написано имя: 'Царь царей и Господь господствующих'.
19:16  καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον· βασιλεὺς βασιλέων καὶ κύριος κυρίων.
19:16. et habet in vestimento et in femore suo scriptum rex regum et Dominus dominantium
And he hath on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS.And he hath on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS.
19:16. And he has on his garment and on his thigh written: KING OF KINGS AND LORD OF LORDS.
19:16. And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:16: On his vesture and on his thigh a name written - Dr. Dodd has well observed on this passage, that "it appears to have been an ancient custom among several nations to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honor; and to that custom the description here given of Christ may possibly have some allusion.
"There are several such images yet extant, with an inscription written either on the garment, or on one of the thighs, or on that part of the garment which was over the thigh; and probably this is the meaning of the apostle. And as these inscriptions are placed on the upper garment, Grotius seems very justly to have explained the words επι το ἱματιον, by his imperial robe, that his power in this victory might be conspicuous to all. But as a farther confirmation of this sense of the passage it may not be improper here to describe briefly several remarkable figures of this sort, which are still extant." This description I shall give from my own examination.
1. Herodotus, Euterpe, lib. ii. p. 127, edit. Gale, speaking of the actions of Sesostris, and of the images he set up in the countries which he conquered, has the following words: Εισι δε περι Ιωνιην δυο τυποι εν πετρῃσι εγκεκολαμμενοι τουτου του ανδρος, κ. τ. λ. "Two images likewise of this man are seen in Ionia, on the way that leads from Ephesus to Phocaea, and from Sardis to Smyrna. The figure is five palms in height; in his right hand he holds a dart, in his left a bow, armed after the manner of the Egyptians and Ethiopians. On a line drawn across the breast, from one shoulder to the other, are these words, written in Egyptian hieroglyphics: Εγω τηνδε την χωρην ωμοισι τοισι εμοισι εκτησαμην· 'I obtained this country by these my shoulders;'" i.e., by my own power.
2. In the Etruria Regalis of Dempster, in the appendix at the end of vol. ii., there is a beautiful female figure of brass, about twelve inches high, the hair gracefully plaited, and the head adorned with a diadem. She has a tunic without sleeves, and over that a sort of pallium. On the outside of the right thigh, close to the tunic, and probably on it, in the original, is an inscription in Etruscan characters. What these import I cannot say. Dempster has given a general explanation of the image in the appendix to the above volume, p. 108. The plate itself is the eighty-third of the work.
3. There are two other images found in the same author, vol. i., p. 91, tab. xxiv.; the first is naked, with the exception of a short loose jupe, or petticoat, which goes round the loins, and over the left arm. On the left thigh of this image there is an inscription in Etruscan characters. The second has a similar jupe, but much longer, which extends to the calf of the leg, and is supported over the bended left arm. Over the right thigh, on this vesture, there is an Etruscan inscription in two lines.
4. Montfaucon, Antiquite Expliquee, vol. iii., part 2, p. 268, has introduced an account of two fine images, which are represented tab. CLVII. The first is a warrior entirely naked, except a collar, one bracelet, and boots. On his left thigh, extending from the groin to a little below the knee, is an inscription in very ancient Etruscan characters, in two lines, but the import is unknown.
The second is a small figure of brass, about six inches long, with a loose tunic, which is suspended from the left shoulder down to the calf of the legs. On this tunic, over the left thigh, is an inscription (perhaps) in very ancient Latin characters, but in the Etruscan language, as the learned author conjectures. It is in one line, but what it means is equally unknown.
5. In the same work, p. 269, tab. CLVIII., another Etruscan warrior is represented entirely naked; on the left thigh is the following words in uncial Greek letters, ΚΑΦΙΣΟΔΩΡΟΣ, and on the right thigh, ΑΙΣΧΛΑΜΙΟΥ, i.e., "Kaphisodorus, the son of Aischlamius." All these inscriptions are written longitudinally on the thigh.
6. Gruter, vol. iii., p. DCCCCLXXXIX, sub. tit. Affectus Servorum et Libertinorum inter se, et in suos, gives us the figure of a naked warrior, with his left hand on an axe, the end of whose helve rests on the ground, with the following inscription on the inside of his left thigh, longitudinally written, as in all other cases: -
A. Poblicius. D. L. Antioc.
Ti. Barbius. Q. P. L. Tiber.
7. The rabbins say, that "God gave to the Israelites a sword, on which the ineffable name יהוה Yehovah was inscribed; and as long as they held that sword the angel of death had no power over them." Shemoth Rabba, sec. 51, fol. 143, 2. Bemidbar Rabba, sec. 12, fol. 214, 2.
In the latter tract, sec. 16, fol. 232, 3, and in Rab. Tanchum, fol. 66, mention is made of the guardian angels of the Israelites, who were clothed with purple vestments, on which was inscribed שם המפורש shem hammephorash, the ineffable name. See more in Schoettgen.
8. But what comes nearer to the point, in reference to the title given here to Christ, is what is related of Sesostris by Diodorus Siculus, lib. i. c. 55, p. 166, edit. Bipont, of whom he says: "Having pushed his conquests as far as Thrace, he erected pillars, on which were the following words in Egyptian hieroglyphics: Τηνδε την χωραν ὁπλοις κατεστρεψατο τοις ἑαυτου Βασιλευς Βασιλεων, και Δεσποτης Δεσποτων, Σεσοωσις·" This province, Sesoosis, (Sesostris), King of Kings and Lord of Lords, conquered by his own arms. This inscription is conceived almost in the words of St. John. Now the Greek historian did not borrow the words from the apostle, as he died in the reign of Augustus, about the time of our Lord's incarnation. This cannot be the same inscription mentioned above by Herodotus, the one being in Ionia, the other in Thrace: but as he erected several of those pillars or images, probably a nearly similar inscription was found on each.
9. This custom seems to have been common among the ancient Egyptians. Inscriptions are frequently found on the images of Isis, Osiris, Anubis, etc., at the feet, on the head, on the back, on the girdle, etc., etc. Eight of those ancient images in my own collection abound with these inscriptions.
1. Osiris, four inches and a quarter high, standing on a thrones all covered over with hieroglyphics exquisitely engraved.
2. Anubis, six inches high, with a tiara, on the back of which is cut ΛΕΓΟΡΝΥΘ , in uncial Greek characters.
3. The Cercopithecus, seven inches long, sitting on a pedestal, and at his feet, in the same characters, ΧΑΔΕΟ.
4. An Isis, about eight inches high, on her back ΔΡΥΓΟ.
5. Ditto, seven inches, beautifully cut, standing, holding a serpent in her left hand, and at her feet ΕΤΑΠΥΓΙ.
6. Ditto, five inches and a quarter, round whose girdle is ΠΙΕΥΧΥΔΙ; but part of this inscription appears to be hidden under her arms, which are extended by her side.
7. Ditto, five inches high, hooded, with a loose stola, down the back of which are seven lines of Greek uncial characters, but nearly obliterated.
8. Ditto, four inches high, with a girdle going round the back immediately under the arms, the front of which is hidden under a sort of a stomacher; on the part that appears are these characters, ΧΕΝΛΑ. These may be all intended as a kind of abrasaxas or tutelary deities; and I give this notice of them, and the inscriptions upon them, partly in illustration of the text, and partly to engage my learned and antiquarian readers in attempts to decipher them. I would have given the Etruscan characters on the other images described above, but have no method of imitating them except by an engraving.
As these kinds of inscriptions on the thigh, the garments, and different parts of the body, were in use among different nations, to express character, conduct, qualities, and conquests, we may rest assured that to them St. John alludes when he represents our sovereign Lord with an inscription upon his vesture and upon his thigh; and had we not found it a custom among other nations, we should have been at a loss to account for its introduction and meaning here.
Albert Barnes: Notes on the Bible - 1834
19:16: And he hath on his vesture - That is, this name was conspicuously written on his garment - probably his military robe.
And on his thigh - The robe or military cloak may be conceived of as open and flowing, so as to expose the limbs of the rider; and the idea is, that the name was conspicuously written not only on the flowing robe, but on the other parts of his dress, so that it must be conspicuous whether his military cloak were wrapped closely around him, or whether it was open to the breeze. Grotius supposes that this name was on the edge or hilt of the sword which depended from his thigh.
A name written - Or a title descriptive of his character.
King of kings, and Lord of lords - As in Rev 17:5, so here, there is nothing in the original to denote that this should be distinguished, as it is, by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control - a rank that properly belongs to the Son of God. Compare the notes on Eph 1:20-22. See also Rev 19:12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on their garments, so that they might be readily recognized, was not uncommon in ancient times. For full proof of this, see Rosenmuller, Morgenland, vol. iii. pp. 232-236. The authorities quoted there are, Thevenot's Travels, vol. i. p. 149; Gruter, p. 989; Dempster's Etruria Regalis, t. ii. tab. 93; Montfaucon, Antiq. Expliq. t. iii. tab. 39. Thus Herodotus (vol. ii. p. 196), speaking of the figures of Sesostris in Ionia, says that, "Across his breast, from shoulder to shoulder, there is this inscription in the sacred characters of Egypt, 'I conquered this country by the force of my arms.'" Compare Cic. Verr. iv. 23; LeMoyne a. d. Jer 23:6; Munter, Diss. a. d. Rev 17:5, as referred to by Prof. Stuart, in loco.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:16: on his vesture: Rev 19:12, Rev 19:13
KING: Rev 17:14; Psa 72:11; Pro 8:15, Pro 8:16; Dan 2:47; Phi 2:9-11; Ti1 6:15
Geneva 1599
19:16 (16) And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
(16) The name agreeing to Christ according to the former qualities, expressed after the manner of the Hebrews.
John Gill
19:16 And he hath on his vesture and on his thigh a name written,.... This name, afterwards expressed, is said to be written on his vesture, in allusion to the custom of persons of note and eminence having their names interwoven in their garments, and which was sometimes done in letters of gold, as Zeuxis had (t); and it is expressive of the conspicuousness of Christ's kingdom, which now will come with observation; his judgments, the administrations of his kingly office, will be manifest, and he will reign before his ancients gloriously: and its being said to be written on his thigh may mean either that it was upon that part of his garment which covered his thigh; or else that it was also on his sword, which he sometimes girt upon his thigh. Mr. Daubuz has given an instance out of Victor Vitensis, of Clementianus, a monk, who had written on his thigh,
""a manichee" disciple of Jesus Christ.''
And this being done in Africa, he supposes it to be a Phoenician custom continued. It may here denote the perpetuity of Christ's name, power, and dominion, which will continue to the latest posterity, Ps 72:17 which spring from the thigh; and it may denote the subjection of his people to him, signified by the putting the hand under the thigh, Gen 24:2. And this name is
King of kings and Lord of lords; which will well suit him now when he shall be openly King over all the earth; See Gill on Rev_ 17:14.
(t) Plin. Nat. Hist. l. 35. c. 9.
John Wesley
19:16 And he hath on his vesture and on his thigh - That is, on the part of his vesture which is upon his thigh. A name written - It was usual of old, for great personages in the eastern countries, to have magnificent titles affixed to their garments.
Robert Jamieson, A. R. Fausset and David Brown
19:16 "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Rev_ 19:12), [MENOCHIUS].
KING OF KINGS--Compare Rev_ 17:14, in contrast with Rev_ 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.
19:1719:17: Եւ տեսի ա՛յլ հրեշտակ՝ որ կայր ՚ի վերայ արեգական, զի աղաղակեա՛ց ՚ի ձայն մեծ ամենայն հաւուց թռուցելոց ընդ մէջ երկնից՝ ասելով. Եկա՛յք ժողովեցարո՛ւք յընթրիս մեծին Աստուծոյ[5324]. [5324] Ոսկան. Եւ ժողովեցարուք։
17 Տեսայ նաեւ մի ուրիշ հրեշտակ, որ կանգնած էր արեգակի վրայ. նա աղաղակեց բարձր ձայնով՝ երկնքի մէջ թռչող բոլոր թռչուններին ասելով. «Եկէք հաւաքուեցէ՛ք Աստծու մեծ ընթրիքին.
17 Եւ հրեշտակ մըն ալ տեսայ, որ արեւին մէջ կայներ էր ու մեծ ձայնով աղաղակեց երկնքի մէջ թռչող բոլոր թռչուններուն՝ ըսելով. «Եկէք, Աստուծոյ մեծ ընթրիքին* հաւաքուեցէ՛ք
Եւ տեսի այլ հրեշտակ որ կայր ի վերայ արեգական, զի աղաղակեաց ի ձայն մեծ ամենայն հաւուց թռուցելոց ընդ մէջ երկնից` ասելով. Եկայք ժողովեցարուք [297]յընթրիս մեծին Աստուծոյ:

19:17: Եւ տեսի ա՛յլ հրեշտակ՝ որ կայր ՚ի վերայ արեգական, զի աղաղակեա՛ց ՚ի ձայն մեծ ամենայն հաւուց թռուցելոց ընդ մէջ երկնից՝ ասելով. Եկա՛յք ժողովեցարո՛ւք յընթրիս մեծին Աստուծոյ[5324].
[5324] Ոսկան. Եւ ժողովեցարուք։
17 Տեսայ նաեւ մի ուրիշ հրեշտակ, որ կանգնած էր արեգակի վրայ. նա աղաղակեց բարձր ձայնով՝ երկնքի մէջ թռչող բոլոր թռչուններին ասելով. «Եկէք հաւաքուեցէ՛ք Աստծու մեծ ընթրիքին.
17 Եւ հրեշտակ մըն ալ տեսայ, որ արեւին մէջ կայներ էր ու մեծ ձայնով աղաղակեց երկնքի մէջ թռչող բոլոր թռչուններուն՝ ըսելով. «Եկէք, Աստուծոյ մեծ ընթրիքին* հաւաքուեցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
19:1717: И увидел я одного Ангела, стоящего на солнце; и он воскликнул громким голосом, говоря всем птицам, летающим по средине неба: летите, собирайтесь на великую вечерю Божию,
19:17  καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῶ ἡλίῳ, καὶ ἔκραξεν [ἐν] φωνῇ μεγάλῃ λέγων πᾶσιν τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσουρανήματι, δεῦτε συνάχθητε εἰς τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ,
19:17. Καὶ (And) εἶδον (I-had-seen) ἕνα (to-one) ἄγγελον (to-a-messenger) ἑστῶτα (to-having-had-come-to-stand) ἐν (in) τῷ (unto-the-one) ἡλίῳ, (unto-a-sun) καὶ (and) ἔκραξεν (it-clamored-to) [ἐν] "[in]"φωνῇ (unto-a-sound) μεγάλῃ (unto-great) λέγων ( forthing ) πᾶσι ( unto-all ) τοῖς ( unto-the-ones ) ὀρνέοις ( unto-en-birdings ) τοῖς ( unto-the-ones ) πετομένοις ( unto-flying ) ἐν (in) μεσουρανήματι (unto-a-mid-skying-to," Δεῦτε ( Ye-should-hitherto ," συνάχθητε ( ye-should-have-been-led-together ) εἰς ( into ) τὸ ( to-the-one ) δεῖπνον (to-mealed) τὸ (to-the-one) μέγα (to-great) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
19:17. et vidi unum angelum stantem in sole et clamavit voce magna dicens omnibus avibus quae volabant per medium caeli venite congregamini ad cenam magnam DeiAnd I saw an angel standing in the sun: and he cried with a loud voice, saying to all the birds that did fly through the midst of heaven: Come, gather yourselves together to the great supper of God:
17. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid heaven, Come be gathered together unto the great supper of God;
19:17. And I saw a certain Angel, standing in the sun. And he cried out with a great voice, saying to all the birds that were flying through the midst of the sky, “Come and gather together for the great supper of God,
19:17. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God:

17: И увидел я одного Ангела, стоящего на солнце; и он воскликнул громким голосом, говоря всем птицам, летающим по средине неба: летите, собирайтесь на великую вечерю Божию,
19:17  καὶ εἶδον ἕνα ἄγγελον ἑστῶτα ἐν τῶ ἡλίῳ, καὶ ἔκραξεν [ἐν] φωνῇ μεγάλῃ λέγων πᾶσιν τοῖς ὀρνέοις τοῖς πετομένοις ἐν μεσουρανήματι, δεῦτε συνάχθητε εἰς τὸ δεῖπνον τὸ μέγα τοῦ θεοῦ,
19:17. et vidi unum angelum stantem in sole et clamavit voce magna dicens omnibus avibus quae volabant per medium caeli venite congregamini ad cenam magnam Dei
And I saw an angel standing in the sun: and he cried with a loud voice, saying to all the birds that did fly through the midst of heaven: Come, gather yourselves together to the great supper of God:
19:17. And I saw a certain Angel, standing in the sun. And he cried out with a great voice, saying to all the birds that were flying through the midst of the sky, “Come and gather together for the great supper of God,
19:17. And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Иоанн, далее, видит одного Ангела, стоящего на солнце. Это нужно понимать так, что он стоял окруженный лучами солнца. Его миссия в том, чтобы созвать птиц на предстоящую вечерю Божию. Она будет состоять в уничтожении птицами трупов убитых врагов Царства Божия. Враги собрались целым войском. Это собрание всех нечестивых нужно понимать так, что по премудрому промыслу Божию и Его всемогущему действию все нечестивые пред страшным судом будут отделены и испытают на себе то, что заслужили. По слову Апостола все живущие, дожившие до второго пришествия Господа, испытают изменение своих тел (1: Kop 15:51-52). Должны подвергнуться этому изменению и грешники, последователи антихриста. И если его изменение для праведников будет блаженным, спокойным и радостным, то для нечестивых оно будет мучительно. Ангельский призыв хищных птиц питаться трупами врагов Царства Божия есть указание на ужасы и страдания этих последних при окончательном перевороте.
Adam Clarke: Commentary on the Bible - 1831
19:17: An angel standing in the sun - Exceedingly luminous; every part of him emitting rays of light. From this representation, Milton has taken his description of Uriel, the angel of the sun. Paradise Lost, b. iii. l. 648 -
"The Archangel Uriel, one of the seven Who, in God's presence, nearest to his throne Stands ready at command and are his eyes That run through all the heavens, or down to the earth Bears his swift errands over moist and dry, Over sea and land."
All the fowls that fly - The carcasses of God's enemies shall be food for all the fowls of heaven. This is according to a Jewish tradition, Synopsis Sohar, p. 114, n. 25: "In the time when God shall execute vengeance for the people of Israel, he shall feed all the beasts of the earth for twelve months with their flesh and all the fowls for seven years." It is well known that both beasts and birds of prey are accustomed to frequent fields of battle, and live upon the slain.
Albert Barnes: Notes on the Bible - 1834
19:17: And I saw an angel standing in the sun - A different angel evidently from the one which had before appeared to him. The number of angels that appeared to John, as referred to in this book, was very great, and each one came on a new errand, or with a new message. Everyone must be struck with the image here. The description is as simple as it can be; and yet as sublime. The fewest words possible are used; and yet the image is distinct and clear. A heavenly being stands in the blaze of the brightest of the orbs that God permits us here to see - yet not consumed, and himself so bright that he can be distinctly seen amidst the dazzling splendors of that luminary. It is difficult to conceive of an image more sublime than this. Why he has his place in the sun is not stated, for there does not appear to be anything more intended by this than to give grandeur and impressiveness to the scene.
And he cried with a loud voice - So that all the fowls of heaven could hear.
Saying to all the fowls that fly in the midst of heaven - That is, to all the birds of prey - all that feed on flesh - such as hover over a battlefield. Compare the notes on Isa 18:6; Isa 56:9. See also Jer 7:33; Jer 12:9; Ezek. 39:4-20.
Come and gather yourselves together - All this imagery is taken from the idea that there would be a great slaughter, and that the bodies of the dead would be left unburied to the birds of prey.
Unto the supper of the great God - As if the great God were about to give you a feast - to wit, the carcasses of those slain. It is called "his supper" because he gives it; and the image is merely that there would be a great slaughter of his foes, as is specified in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:17: an angel: Rev 8:13, Rev 14:6; Isa 34:1-8
saying: Rev 19:21; Isa 56:9; Jer 12:9; Eze 39:17-20
Geneva 1599
19:17 (17) And I saw an angel standing in the (18) sun; and he cried with a loud voice, saying to all the fowls that fly in the (19) midst of heaven, Come and gather yourselves together unto the supper of the great God;
(17) The second part, as I said in See Rev_ 19:11. A reproachful calling forth of his enemies into battle: in which not themselves (for why should they be called forth by the king of the world, or provoked being his subjects? for that is not comely) but in their hearing, the birds of the air are called to eat their carcasses.
(18) That is, openly, and in sight of all, as in (Num 25:4; 2Kings 12:11).
(19) That is, through this inferior heaven, and which is nearer to us: a Hebrew phrase.
John Gill
19:17 And I saw an angel standing in the sun,.... By whom is meant, not the angel of the fourth vial, who poured it on the sun, taken in another sense than here, and therefore could not stand in it; nor the archangel with the last trumpet, for as yet the dead rise not, nor does the judgment come on; nor one of the ministering spirits; nor Christ himself, for he is the great God, to whose supper this angel invites, but a minister of the Gospel; or rather a set of Gospel ministers, such as in Rev_ 14:1 who may be said to stand in the sun, in like manner as the woman, the church, was seen clothed with it, Rev_ 12:1 and may denote the conspicuousness of Gospel preachers; for, as the church now will be established upon the top of the mountains, so her teachers shall not be removed into corners any more, but her eyes shall behold her teachers; and also the clear sight they shall have of the doctrines and mysteries of the Gospel, who shall now see eye to eye; and particularly the further breakings forth of the glory of the latter day, and the ensuing victory of Christ over all his enemies; and also shows the great strength of their sight, who, far from being like moles and bats, will be able both to look upon the sun, and to stand in it: and it may likewise signify the glory and majesty of Christ's kingdom; the comfortable influence of him, the sun of righteousness, who will now arise upon his people with healing in his wings; and the steadfastness of Christ's ministers to him, and his pure Gospel, and the glorious truths of it.
And he cried with a loud voice; that he might be heard far and near, having something of moment and importance to publish:
saying to all the fowls that fly in the midst of heaven; meaning not the barbarous nations, the Goths, and Vandals, and Saracens, which overrun and destroyed the western and eastern empires; these times are too late for them, they rose up under the six first trumpets; nor devils and unclean spirits, which will prey upon and torment antichrist, and his followers, in hell; nor military and avaricious men among Protestants, but Christian princes, and their people, are designed; they are such as are in heaven, the church, and of note there, who will share the spoils of the antichristian people, and possess their kingdoms, substance, and estates: these are invited by the angel, saying,
come and gather yourselves together unto the supper of the great God. The Alexandrian copy, the Vulgate Latin, and Syriac versions, read, "to the great supper of God"; and so the Complutensian edition; not the Lord's supper, where not the flesh of men, but the flesh of Christ is eat, by faith; nor the marriage supper of the Lamb, which will be of another kind than this; nor is any spiritual repast intended, such as living by faith on Christ, and supping with him, being entertained with his promises, presence, and the discoveries of his love; but the slaughter of Christ's enemies, and his victory over them, which is his sacrifice; and these are the guests he bids, see Zeph 1:7 and whom he calls to share in the conquest and spoils, and to express their joy on this occasion: "the great God" is no other than Christ, the general of the armies in heaven, called before the Word of God, and King of kings, and Lord of lords; who will gain this victory, and will be known to be the great God by the judgment he will execute. This is a proof of our Lord's divinity; see Tit 2:13.
John Wesley
19:17 Gather yourselves together to the great supper of God - As to a great feast, which the vengeance of God will soon provide; a strongly figurative expression, (taken from Ezek 39:17,) denoting the vastness of the ensuing slaughter.
Robert Jamieson, A. R. Fausset and David Brown
19:17 an--Greek, "one."
in the sun--so as to be conspicuous in sight of the whole world.
to all the fowls-- (Ezek 39:17-20).
and gather yourselves--A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "be gathered," omitting "and."
of the great God--A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "the great supper (that is, banquet) of God."
19:1819:18: եւ կերիջիք զմարմինս թագաւորաց, եւ զմարմինս երիվարաց՝ եւ ամենայն հեծելոց ՚ի նոսա, եւ զմարմինս ազատա՛ց եւ ծառայից՝ մեծի եւ փոքու[5325]: [5325] Ոմանք յաւելուն. Թագաւորաց, եւ զմարմինս հզօրաց, եւ զմարմինս երիվա՛՛։
18 եւ պիտի ուտէք թագաւորների մարմիններ, հզօրների մարմիններ եւ երիվարների ու նրանց վրայ նստած ամենայն հեծեալների մարմիններ, մարմիններ ազատների եւ ծառաների, մեծի եւ փոքրի»:
18 Որպէս զի ուտէք թագաւորներուն մարմինները ու հազարապետներուն մարմինները ու ձիերուն եւ անոնց վրայ հեծնողներուն մարմինները ու ամենուն մարմինները, թէ՛ ազատներուն եւ թէ՛ ծառաներուն, թէ՛ պզտիկներուն եւ թէ՛ մեծերուն»։
եւ`` կերիջիք զմարմինս թագաւորաց, [298]եւ զմարմինս հզօրաց, եւ զմարմինս երիվարաց եւ [299]ամենայն հեծելոց ի նոսա, եւ [300]զմարմինս ազատաց եւ ծառայից, մեծի եւ փոքու:

19:18: եւ կերիջիք զմարմինս թագաւորաց, եւ զմարմինս երիվարաց՝ եւ ամենայն հեծելոց ՚ի նոսա, եւ զմարմինս ազատա՛ց եւ ծառայից՝ մեծի եւ փոքու[5325]:
[5325] Ոմանք յաւելուն. Թագաւորաց, եւ զմարմինս հզօրաց, եւ զմարմինս երիվա՛՛։
18 եւ պիտի ուտէք թագաւորների մարմիններ, հզօրների մարմիններ եւ երիվարների ու նրանց վրայ նստած ամենայն հեծեալների մարմիններ, մարմիններ ազատների եւ ծառաների, մեծի եւ փոքրի»:
18 Որպէս զի ուտէք թագաւորներուն մարմինները ու հազարապետներուն մարմինները ու ձիերուն եւ անոնց վրայ հեծնողներուն մարմինները ու ամենուն մարմինները, թէ՛ ազատներուն եւ թէ՛ ծառաներուն, թէ՛ պզտիկներուն եւ թէ՛ մեծերուն»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1818: чтобы пожрать трупы царей, трупы сильных, трупы тысяченачальников, трупы коней и сидящих на них, трупы всех свободных и рабов, и малых и великих.
19:18  ἵνα φάγητε σάρκας βασιλέων καὶ σάρκας χιλιάρχων καὶ σάρκας ἰσχυρῶν καὶ σάρκας ἵππων καὶ τῶν καθημένων ἐπ᾽ αὐτῶν καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων.
19:18. ἵνα (so) φάγητε ( ye-might-have-had-devoured ) σάρκας (to-fleshes) βασιλέων ( of-rulers-of ) καὶ (and) σάρκας (to-fleshes) χιλιάρχων (of-firsts-of-thousand) καὶ (and) σάρκας ( to-fleshes ) ἰσχυρῶν ( of-force-held ) καὶ (and) σάρκας (to-fleshes) ἵππων (of-horses) καὶ (and) τῶν (of-the-ones) καθημένων ( of-sitting-down ) ἐπ' (upon) αὐτούς, (to-them) καὶ (and) σάρκας (to-fleshes) πάντων ( of-all ) ἐλευθέρων ( of-en-freed ) τε (also) καὶ (and) δούλων (of-bondees) καὶ (and) μικρῶν ( of-small ) καὶ (and) μεγάλων . ( of-great )
19:18. ut manducetis carnes regum et carnes tribunorum et carnes fortium et carnes equorum et sedentium in ipsis et carnes omnium liberorum ac servorum et pusillorum ac magnorumThat you may eat the flesh of kings and the flesh of tribunes and the flesh of mighty men and the flesh of horses and of them that sit on them: and the flesh of all freemen and bondmen and of little and of great.
18. that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all men, both free and bond, and small and great.
19:18. so that you may eat the flesh of kings, and the flesh of tribunes, and the flesh of the strong, and the flesh of horses and those sitting on them, and the flesh of all: free and servant, small and great.”
19:18. That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great.
That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great:

18: чтобы пожрать трупы царей, трупы сильных, трупы тысяченачальников, трупы коней и сидящих на них, трупы всех свободных и рабов, и малых и великих.
19:18  ἵνα φάγητε σάρκας βασιλέων καὶ σάρκας χιλιάρχων καὶ σάρκας ἰσχυρῶν καὶ σάρκας ἵππων καὶ τῶν καθημένων ἐπ᾽ αὐτῶν καὶ σάρκας πάντων ἐλευθέρων τε καὶ δούλων καὶ μικρῶν καὶ μεγάλων.
19:18. ut manducetis carnes regum et carnes tribunorum et carnes fortium et carnes equorum et sedentium in ipsis et carnes omnium liberorum ac servorum et pusillorum ac magnorum
That you may eat the flesh of kings and the flesh of tribunes and the flesh of mighty men and the flesh of horses and of them that sit on them: and the flesh of all freemen and bondmen and of little and of great.
19:18. so that you may eat the flesh of kings, and the flesh of tribunes, and the flesh of the strong, and the flesh of horses and those sitting on them, and the flesh of all: free and servant, small and great.”
19:18. That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:18: That ye may eat the flesh of kings - There shall be a universal destruction; the kings, generals, captains, and all their host, shall be slain.
Albert Barnes: Notes on the Bible - 1834
19:18: That ye may eat the flesh of kings - Of the kings under the control of the beast and the false prophet, Rev 16:14; Rev 17:12-14.
And the flesh of captains - Of those subordinate to kings in command. The Greek word is χιλιάρχων chiliarchō n - "chiliarchs" - denoting captains of a thousand, or, as we should say, commanders of a regiment. The word "colonel" would better convey the idea with us; as he is the commander of a regiment, and a regiment is usually composed of about one thousand people.
And the flesh of mighty men - The word here means "strong," and the reference is to the robust soldiery - rank and file in the army.
And the flesh of horses, and of them that sit on them - Cavalry - for most armies are composed in part of horsemen.
And the flesh of all men, both free and bond - Freemen and slaves. It is not uncommon that freemen and slaves are mingled in the same army. This was the case in the American Rev_olution, and is common in the East.
Both small and great - Young and old; of small size and of great size; of those of humble, and those of exalted rank. The later armies of Napoleon were composed in great part of conscripts, many of whom were only about eighteen years of age, and to this circumstance many of his later defeats are to be traced. In the army that was raised after the invasion of Russia no less than one hundred and fifty thousand of the conscripts were between eighteen and nineteen years of age (Alison's History of Europe, vol. 4, p. 27). Indeed, it is common in most armies that a considerable portion of the enlistments are from those in early life; and besides this, it is usual to employ mere boys on various services about a camp.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:18: ye: Deu 28:26; Sa1 17:44, Sa1 17:46; Psa 110:5, Psa 110:6; Jer 7:33, Jer 16:4, Jer 19:7, Jer 34:20; Eze 29:5, Eze 39:18-20; Mat 24:28; Luk 17:37
of all: Rev 6:15, Rev 13:16
John Gill
19:18 That ye may eat the flesh of kings,.... Of the earth, and of the whole world, who will fall in the battle at Armageddon; see Rev_ 16:14 and design either those antichristian kings and states, which have drunk of the wine of Rome's fornication, and will bewail the downfall of Babylon, Rev_ 18:3 or those Pagan kings which will be drawn in by the pope and Turk, to aid and assist in this war, or both, when, upon the defeat of them, the Christian princes will seize upon, possess, and enjoy their kingdoms and dominions, which is meant by eating their flesh; See Gill on Rev_ 17:16.
And the flesh of captains; of their generals, and officers under them:
and the flesh of mighty men; the common soldiers, who are so called, Jer 46:5 who will be rifled and plundered:
and the flesh of horses, and of them that sit on them; whose rich trappings and clothes will be taken away from them:
and the flesh of all men, both free and bond, both small and great; that is, the substance of all the inhabitants of the antichristian empire, both eastern and western, of whatsoever rank, state, and condition they be, Rev_ 13:16. The metaphors are taken from, and there is a manifest allusion to, Ezek 39:17 and the whole denotes the entire slaughter and utter ruin of the whole antichristian army, and the certainty of Christ's victory over it before hand; and also the destruction of all that are the followers of antichrist, throughout his dominions, which will now wholly fall into the hands of the saints, and be enjoyed by them.
Robert Jamieson, A. R. Fausset and David Brown
19:18 Contrast with this "supper," Rev_ 19:17-18, the marriage supper of the Lamb, Rev_ 19:9.
captains--Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."
free and bond--specified in Rev_ 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.
19:1919:19: Եւ տեսի զգազանն՝ եւ զթագաւորս երկրի՝ եւ զզօրս նոցա ժողովեալս առնել պատերազմ ընդ այնմ, որ հեծեալն էր ՚ի ձին սպիտակ՝ եւ ընդ զօրս նորա:
19 Ապա տեսայ գազանին, երկրի թագաւորներին եւ նրանց զօրքերին՝ հաւաքուած, որպէսզի պատերազմ մղեն ընդդէմ նրա, ով հեծել էր սպիտակ ձիու վրայ, նաեւ ընդդէմ նրա զօրքի:
19 Տեսայ գազանը ու երկրի թագաւորները ու անոնց զօրքերը մէկտեղ հաւաքուած պատերազմ ընելու անոր հետ՝ որ ձիուն վրայ հեծեր էր ու անոր զօրքերուն հետ։
Եւ տեսի զգազանն եւ զթագաւորս երկրի եւ զզօրս նոցա ժողովեալս` առնել պատերազմ ընդ այնմ որ հեծեալն էր ի ձին սպիտակ եւ ընդ զօրս նորա:

19:19: Եւ տեսի զգազանն՝ եւ զթագաւորս երկրի՝ եւ զզօրս նոցա ժողովեալս առնել պատերազմ ընդ այնմ, որ հեծեալն էր ՚ի ձին սպիտակ՝ եւ ընդ զօրս նորա:
19 Ապա տեսայ գազանին, երկրի թագաւորներին եւ նրանց զօրքերին՝ հաւաքուած, որպէսզի պատերազմ մղեն ընդդէմ նրա, ով հեծել էր սպիտակ ձիու վրայ, նաեւ ընդդէմ նրա զօրքի:
19 Տեսայ գազանը ու երկրի թագաւորները ու անոնց զօրքերը մէկտեղ հաւաքուած պատերազմ ընելու անոր հետ՝ որ ձիուն վրայ հեծեր էր ու անոր զօրքերուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
19:1919: И увидел я зверя и царей земных и воинства их, собранные, чтобы сразиться с Сидящим на коне и с воинством Его.
19:19  καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ.
19:19. Καὶ (And) εἶδον (I-had-seen) τὸ (to-the-one) θηρίον (to-a-beastlet) καὶ (and) τους ( to-the-ones ) βασιλεῖς ( to-rulers-of ) τῆς ( of-the-one ) γῆς ( of-a-soil ) καὶ (and) τὰ (to-the-ones) στρατεύματα (to-amassings-to) αὐτῶν (of-them) συνηγμένα ( to-having-had-come-to-be-led-together ) ποιῆσαι (to-have-done-unto) τὸν (to-the-one) πόλεμον (to-a-war) μετὰ (with) τοῦ (of-the-one) καθημένου ( of-sitting-down ) ἐπὶ (upon) τοῦ (of-the-one) ἵππου (of-a-horse) καὶ (and) μετὰ (with) τοῦ (of-the-one) στρατεύματος (of-an-amassing-to) αὐτοῦ. (of-it)
19:19. et vidi bestiam et reges terrae et exercitus eorum congregatos ad faciendum proelium cum illo qui sedebat in equo et cum exercitu eiusAnd I saw the beast and the kings of the earth and their armies, gathered together to make war with him that sat upon the horse and with his army.
19. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat upon the horse, and against his army.
19:19. And I saw the beast and the kings of the earth and their armies, having been gathered together to do battle against him who was sitting upon the horse, and against his army.
19:19. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army:

19: И увидел я зверя и царей земных и воинства их, собранные, чтобы сразиться с Сидящим на коне и с воинством Его.
19:19  καὶ εἶδον τὸ θηρίον καὶ τοὺς βασιλεῖς τῆς γῆς καὶ τὰ στρατεύματα αὐτῶν συνηγμένα ποιῆσαι τὸν πόλεμον μετὰ τοῦ καθημένου ἐπὶ τοῦ ἵππου καὶ μετὰ τοῦ στρατεύματος αὐτοῦ.
19:19. et vidi bestiam et reges terrae et exercitus eorum congregatos ad faciendum proelium cum illo qui sedebat in equo et cum exercitu eius
And I saw the beast and the kings of the earth and their armies, gathered together to make war with him that sat upon the horse and with his army.
19:19. And I saw the beast and the kings of the earth and their armies, having been gathered together to do battle against him who was sitting upon the horse, and against his army.
19:19. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Под воинством 19: ст. нужно разуметь крайнее напряжение и ycиление нечестия и боговраждебности пред пришествием Господа. Нечестивые уподобятся войску, выступившему на сражение и вызывающему Бога на борьбу с собою. Но коротка развязка этой долгой истории нечестия. Возмездие началось с тех, кто были виновниками человеческого нечестия последнего времени, - с антихриста и лжепророка. А так как их нечестие и их заслуженность вечных мучений будут для всех несомненны, то для них не будет даже и суда - они без суда будут живыми брошены в озеро огненное, геенну, на вечные мучения. Зверь-антихрист и его лжепророк первые получат возмездие, будут уничтожены духом уст Божиих и удалены с глаз остальных людей, собранных Господом для последнего суда. Страшное, мучительное изменение произойдет по приговору Божию: нечестивые (прочие) будут убиты мечом сидящего на коне, т.е. по действию всемогущества Божия и суда. Их прежние тела сделаются пищею птиц; в мучительном процессе они переродятся в новые [Андрей Кесар.], которые бы соответствовали предстоящим вечным мучениям, вечному ощущению непрерывающихся болей.
Adam Clarke: Commentary on the Bible - 1831
19:19: I saw the beast - See the notes on Revelation 12 (note), Revelation 13 (note) and Revelation 17 (note).
Albert Barnes: Notes on the Bible - 1834
19:19: And I saw the beast - notes on Rev 13:1, Rev 13:11. Compare Rev 17:13.
And the kings of the earth, and their armies, gathered together - There is allusion here to the same assembling of hostile forces which is described in Rev 16:13-14, for the great decisive battle that is to determine the destiny of the world - the question whether the Messiah or antichrist shall reign. There can be no doubt that the writer in these passages designed to refer to the same events - the still future scenes that are to occur when the Roman, the pagan, and the Muhammedan powers shall be aroused to make common cause against the true religion, and shall stake all on the issue of the great conflict. See the notes on Rev 16:13-14.
Against him that sat on the horse - The Messiah - the Son of God. notes on Rev 19:11.
And against his army - The hosts that are associated with him - his redeemed people. See the notes on Rev 19:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:19: I saw: Rev 13:1-10, Rev 14:9, Rev 16:14, Rev 16:16, Rev 17:12-14, Rev 18:9; Eze 38:8-18; Dan 7:21-26; Dan 8:25, Dan 11:40-45; Joe 3:9-14
him: Rev 19:11-14
Geneva 1599
19:19 (20) And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
(20) The third part (as was said in) (Rev_ 19:11) by the victory obtained by Christ. Two things pertain to this: his fighting with the beast and his forces, in this verse: and the event most magnificent, described after the manner of men, in the verses following. All these things are plain.
John Gill
19:19 And l saw the beast,.... Not the devil, for after this he is taken and bound for a thousand years, and then loosed, and laid hold on again, and cast into the lake of fire; not but that this war will be by his instigation, and under his influence, Rev_ 16:14 not the Roman Pagan empire, which has been destroyed long ago, under the sixth seal, and was the issue of the battle between Michael and his angels, and the dragon and his; but the antichristian civil powers, or antichrist in his civil capacity; and which, though it may chiefly regard the western antichrist, and the remains of the Latin idolatry, yet may take in the eastern antichrist, or the Mahometan powers, which may all join together in this battle; the beast will survive for a while the downfall of his seat, Babylon or Rome.
And the kings of the earth; these, as they stand distinguished from the beast, or the antichristian kings, and civil states, may design as many of the Pagan kings and princes, as the pope and Turk by their emissaries can persuade to assist them in this war; See Gill on Rev_ 16:14.
And their armies gathered together; at Armageddon, or in the valley of Jehoshaphat, Rev_ 16:16
to make war against him that sat on the horse; the white horse, Rev_ 19:11 as the Arabic and Ethiopic versions read, which must be downright folly and madness, since he is the Word of God, the great God, the King of kings, and Lord of lords:
and against his army, Rev_ 19:14 who, though unarmed, and only clothed in fine linen, have nothing to fear, since Christ, the Captain of their salvation, is at the head of them.
John Wesley
19:19 And I saw the kings of the earth - The ten kings mentioned Rev_ 17:12; who had now drawn the other kings of the earth to them, whether Popish, Mahometan, or pagan. Gathered together to make war with him that sat upon the horse - All beings, good and evil, visible and invisible, will be concerned in this grand contest. See Zech 14:1, &c.
Robert Jamieson, A. R. Fausset and David Brown
19:19 gathered together--at Armageddon, under the sixth vial. For "their armies" in B and ANDREAS, there is found "His armies" in A.
war--so ANDREAS. But A and B read, "the war," namely, that foretold, Rev_ 16:14; Rev_ 17:4.
19:2019:20: Եւ ըմբռնեցա՛ւ գազանն, եւ որ ընդ նմա սուտ մարգարէն, որ առնէր զնշանս առաջի նորա, եւ զորս մոլորեցոյց եւ ե՛տ առնուլ զդրոշմ գազանին՝ եւ զերկրպագուս պատկերի նորա. եւ կենդանւո՛յն արկին զնոսա ՚ի լիճ հրոյ այրեցելոյ ծծըմբով[5326]. [5326] Ոմանք. Եւ ընդ նմա սուտ։ Յօրինակին. Արկին զնա ՚ի լիճ։
20 Եւ բռնուեց գազանը ու նրա հետ եղող սուտ մարգարէն, որ նրա առաջ նշաններ էր գործում. դրանցով մոլորեցնում էր նրանց, որոնց ստիպել էր առնել գազանի դրոշմը եւ երկրպագուներ էր դարձրել իր արձանին: Եւ նրանց կենդանի գցեցին ծծմբով այրուող կրակէ լճի մէջ:
20 Գազանը բռնուեցաւ ու անոր հետ սուտ մարգարէն, որ անոր առջեւ նշաններ ըրաւ, որոնցմով մոլորեցուց գազանին դրոշմը ընդունողները եւ անոր պատկերին երկրպագութիւն ընողները։ Երկուքն ալ ողջ ողջ ծծումբով վառուած կրակին լիճը ձգուեցան։
Եւ ըմբռնեցաւ գազանն եւ որ ընդ նմա սուտ մարգարէն որ առնէր զնշանսն առաջի նորա, [301]եւ զորս մոլորեցոյց եւ ետ առնուլ`` զդրոշմ գազանին, եւ զերկրպագուս պատկերի նորա. եւ կենդանւոյն [302]արկին զնոսա`` ի լիճ հրոյ այրեցելոյ ծծմբով:

19:20: Եւ ըմբռնեցա՛ւ գազանն, եւ որ ընդ նմա սուտ մարգարէն, որ առնէր զնշանս առաջի նորա, եւ զորս մոլորեցոյց եւ ե՛տ առնուլ զդրոշմ գազանին՝ եւ զերկրպագուս պատկերի նորա. եւ կենդանւո՛յն արկին զնոսա ՚ի լիճ հրոյ այրեցելոյ ծծըմբով[5326].
[5326] Ոմանք. Եւ ընդ նմա սուտ։ Յօրինակին. Արկին զնա ՚ի լիճ։
20 Եւ բռնուեց գազանը ու նրա հետ եղող սուտ մարգարէն, որ նրա առաջ նշաններ էր գործում. դրանցով մոլորեցնում էր նրանց, որոնց ստիպել էր առնել գազանի դրոշմը եւ երկրպագուներ էր դարձրել իր արձանին: Եւ նրանց կենդանի գցեցին ծծմբով այրուող կրակէ լճի մէջ:
20 Գազանը բռնուեցաւ ու անոր հետ սուտ մարգարէն, որ անոր առջեւ նշաններ ըրաւ, որոնցմով մոլորեցուց գազանին դրոշմը ընդունողները եւ անոր պատկերին երկրպագութիւն ընողները։ Երկուքն ալ ողջ ողջ ծծումբով վառուած կրակին լիճը ձգուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
19:2020: И схвачен был зверь и с ним лжепророк, производивший чудеса пред ним, которыми он обольстил принявших начертание зверя и поклоняющихся его изображению: оба живые брошены в озеро огненное, горящее серою;
19:20  καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ.
19:20. καὶ (And) ἐπιάσθη (it-was-squeezed-to) τὸ (the-one) θηρίον (a-beastlet,"καὶ (and) μετ' (with) αὐτοῦ (of-it) ὁ (the-one) ψευδοπροφήτης (a-false-declarer-before) ὁ (the-one) ποιήσας (having-done-unto) τὰ (to-the-ones) σημεῖα (to-signlets-of) ἐνώπιον (in-looked) αὐτοῦ, (of-it) ἐν (in) οἷς ( unto-which ) ἐπλάνησεν (it-wandered-unto) τοὺς (to-the-ones) λαβόντας ( to-having-had-taken ) τὸ (to-the-one) χάραγμα (to-a-graving-to) τοῦ (of-the-one) θηρίου (of-a-beastlet) καὶ (and) τοὺς (to-the-ones) προσκυνοῦντας ( to-kissing-toward-unto ) τῇ (unto-the-one) εἰκόνι (unto-a-resemblance) αὐτοῦ: (of-it) ζῶντες ( lifing-unto ) ἐβλήθησαν (they-were-casted) οἱ (the-ones) δύο (two) εἰς (into) τὴν (to-the-one) λίμνην (to-a-lake) τοῦ (of-the-one) πυρὸς (of-a-fire) τῆς (of-the-one) καιομένης ( of-being-burned ) ἐν ( in ) θείῳ . ( unto-a-sulphur )
19:20. et adprehensa est bestia et cum illo pseudopropheta qui fecit signa coram ipso quibus seduxit eos qui acceperunt caracterem bestiae qui et adorant imaginem eius vivi missi sunt hii duo in stagnum ignis ardentis sulphureAnd the beast was taken, and with him the false prophet who wrought signs before him, wherewith he seduced them who received the character of the beast and who adored his image. These two were cast alive into the pool of fire burning with brimstone.
20. And the beast was taken, and with him the false prophet that wrought the signs in his sight, wherewith he deceived them that had received the mark of the beast, and them that worshipped his image: they twain were cast alive into the lake of fire that burneth with brimstone:
19:20. And the beast was apprehended, and with him the false prophetess, who in his presence caused the signs, by which she seduced those who accepted the character of the beast and who worshiped his image. These two were cast alive into the pool of fire burning with sulphur.
19:20. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone:

20: И схвачен был зверь и с ним лжепророк, производивший чудеса пред ним, которыми он обольстил принявших начертание зверя и поклоняющихся его изображению: оба живые брошены в озеро огненное, горящее серою;
19:20  καὶ ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης ὁ ποιήσας τὰ σημεῖα ἐνώπιον αὐτοῦ, ἐν οἷς ἐπλάνησεν τοὺς λαβόντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ· ζῶντες ἐβλήθησαν οἱ δύο εἰς τὴν λίμνην τοῦ πυρὸς τῆς καιομένης ἐν θείῳ.
19:20. et adprehensa est bestia et cum illo pseudopropheta qui fecit signa coram ipso quibus seduxit eos qui acceperunt caracterem bestiae qui et adorant imaginem eius vivi missi sunt hii duo in stagnum ignis ardentis sulphure
And the beast was taken, and with him the false prophet who wrought signs before him, wherewith he seduced them who received the character of the beast and who adored his image. These two were cast alive into the pool of fire burning with brimstone.
19:20. And the beast was apprehended, and with him the false prophetess, who in his presence caused the signs, by which she seduced those who accepted the character of the beast and who worshiped his image. These two were cast alive into the pool of fire burning with sulphur.
19:20. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:20: And the beast was taken, and - the false prophet - See the notes on Rev 17:8, etc.
That worshipped his image - The beast has been represented as the Latin empire; the image of the beast, the popes of Rome; and the false prophet, the papal clergy.
Were cast alive into a lake of fire - Were discomfited when alive - in the zenith of their power, and destroyed with an utter destruction.
Albert Barnes: Notes on the Bible - 1834
19:20: And the beast was taken - That is, was taken alive, to be thrown into the lake of fire. The hosts were slain Rev 19:21, but the leaders were made prisoners of war. The general idea is, that these armies were overcome, and that the Messiah was victorious; but there is a propriety in the representation here that the leaders - the authors of the war should be taken captive, and reserved for severer punishment than death on the battlefield would be - for they had stirred up their hosts, and summoned these armies to make rebellion against the Messiah. The beast here, as all along, refers to the papal power; and the idea is that of its complete and utter overthrow, as if the leader of an army were taken captive and tormented in burning flames, and all his followers were cut down on the field of battle.
And with him the false prophet - As they had been practically associated together, there was a propriety that they should share the same fate. In regard to the false prophet, and the nature of this alliance, see the notes on Rev 16:13.
That wrought miracles before him - That is, the false prophet had been united with the beast in deceiving the nations of the earth. See the notes on Rev 16:14.
With which he deceived them that had received the mark of the beast - notes on Rev 13:16-18. By these arts they had been deceived - that is, they had been led into the alliance, and had been sustained in their opposition to the truth. The whole representation is that of an alliance to pRev_ent the spread of the true religion, as if the papacy and Mohammedanism were combined, and the one was sustained by the pretended miracles of the other. There would be a practical array against the reign of the Son of God, as if these great powers should act in concert, and as if the special claims which each set up in behalf of its own divine origin became a claim which went to support the whole combined organization.
These both were cast alive into a lake of fire - The beast and the false prophet. That is, the overthrow will be as signal, and the destruction as complete, as if the leaders of the combined hosts should be taken alive, and thrown into a pit or lake that burns with an intense heat. There is no necessity for supposing that this is to be literally inflicted - for the whole scene is symbolical - meaning that the destruction of these powers would be as complete as if they were thrown into such a burning lake. Compare the notes on Rev 14:10-11.
Burning with brimstone - Sulphur - the usual expression to denote intense heat, and especially as referring to the punishment of the wicked. See the notes on Rev 14:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:20: the beast: Rev 19:19, Rev 13:1-8, Rev 13:18, Rev 17:3-8, Rev 17:12; Dan 2:40-45, Dan 7:7, Dan 7:12-14, Dan 7:19-21, Dan 7:23
the false: Rev 13:11-17, Rev 16:13, Rev 16:14, Rev 20:10, Rev 22:15; Dan 7:8-11, Dan 7:24-26, Dan 8:24, Dan 8:26; Th2 2:8-11
These: Rev 20:10, Rev 20:14; Dan 7:11, Dan 11:45
burning: Rev 14:10, Rev 21:8; Gen 19:24; Deu 29:23; Job 18:15; Psa 11:6; Isa 30:33, Isa 34:9; Eze 38:22
Geneva 1599
19:20 And the beast (21) was taken, and with him (22) the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
(21) Namely, that beast with seven heads; (Rev_ 13:1; Rev_ 17:3).
(22) That is, that beast with two heads; (Rev_ 13:11; Rev_ 16:14).
John Gill
19:20 And the beast was taken,.... At the first onset, as soon as ever the battle begun, and carried away captive, as it was threatened he should, Rev_ 13:10 and this by Christ, who will destroy him with the breath of his mouth, and the brightness of his coming, Th2 2:8.
And with him the false prophet; that is, the second beast in Rev_ 13:11 as appears by the characters by which he is here described, or antichrist in his ecclesiastic capacity; that is, the pope with his clergy: and indeed, when the antichristian princes and states are taken and destroyed, which are the support of the Papacy, that must in consequence sink, be crushed and ruined; the Alexandrian copy reads, "and they that are with him, the false prophet Jezebel"; the false prophetess and her children, who will now be killed with death, Rev_ 2:20
that wrought miracles before him: the beast, or the civil antichristian powers, even signs and lying wonders, which were approved of, and applauded by him, by which, believing them, he was confirmed in antichristian principles:
with which he deceived them that had the mark of the beast, and them that worshipped his image; the several subjects of the antichristian states; see Rev_ 13:14 but none of God's elect, who cannot be seduced by such means, Mt 24:24.
These both were cast alive into a lake of fire burning with brimstone; which is the second death, Rev_ 21:8. The severe punishment of antichrist, considered in both his capacities, civil and ecclesiastic, is expressed by being "cast into a lake of fire", not material fire, but the wrath of God, which will be poured out like fire, and will be intolerable; and by this lake "burning with brimstone", which, giving a nauseous stench, aggravates the punishment. Says R. Joden (t), when a man smells the smell of brimstone, why does his breath draw back at it (or catch)? because he knows he shall be judged with it in the world to come. The allusion seems to be to the place where Sodom and Gomorrah stood, which is become a sulphurous lake, and is an emblem of the vengeance of eternal fire, Jude 1:7 and these two are said to be "cast alive" into it, which shows that they will not only suffer a corporeal death at this battle, and in the issue of it, but will be destroyed, body and soul, in hell: the phrase denotes the awfulness, inevitableness, and severity of their punishment; there seems to be some reference to the earth's swallowing up Korah and his company alive, Num 16:33 see Dan 7:11.
(t) Bereshit Rabba, sect. 51. fol. 45. 4.
John Wesley
19:20 The false prophet, who had wrought the miracles before him - And therefore shared in his punishment; these two ungodly men were cast alive - Without undergoing bodily death. Into the lake of fire - And that before the devil himself, Rev_ 20:10. Here is the last of the beast. After several repeated strokes of omnipotence, he is gone alive into hell. There were two that went alive into heaven; perhaps there are two that go alive into hell. It may be, Enoch and Elijah entered at once into glory, without first waiting in paradise; the beast and the false prophet plunge at once into the extremest degree of torment, without being reserved in chains of darkness till the judgment of the great day. Surely, none but the beast of Rome would have hardened himself thus against the God he pretended to adore, or refused to have repented under such dreadful, repeated visitations! Well is he styled a beast, from his carnal and vile affections; a wild beast, from his savage and cruel spirit! The rest were slain - A like difference is afterwards made between the devil, and Gog and Magog, Rev_ 20:9-10.
Robert Jamieson, A. R. Fausset and David Brown
19:20 and with him the false prophet--A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles--Greek, "the miracles" (literally, "signs") recorded already (Rev_ 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze. 38:1-39:29; Dan 2:34-35, Dan 2:44; Dan 11:44-45; Dan 12:1; Joel 3:9-17; Zec. 12:1-14:21. Daniel (Dan 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep. 1:1-18 compared with Zeph 2:1-15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, Jn 18:6 [AUBERLEN].
had received--rather as Greek, "received," once for all.
them; that worshipped--literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast . . . into a lake--Greek, ". . . the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Rev_ 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."
alive--a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."
19:2119:21: եւ այլքն մեռա՛ն ՚ի սրոյ հեծելոյն ՚ի վերայ ձիոյն՝ յորոյ բերանոյ ելանէր սուրն. եւ ամենայն թռչունք յագեցա՛ն ՚ի մարմնոց նոցա:
21 Մնացածները մեռան ձիու վրայ հեծնողի սրից, որը ելնում էր նրա բերանից: Եւ բոլոր թռչունները յագեցան նրանց մարմիններից:
21 Եւ ուրիշներ ալ սպաննուեցան ձիուն վրայ հեծնողին սուրէն, որ անոր բերնէն կ’ելլէր ու բոլոր թռչունները անոնց մարմիններէն կշտացան։
Եւ այլքն մեռան ի սրոյ հեծելոյն ի վերայ ձիոյն, յորոյ բերանոյ ելանէր սուրն. եւ ամենայն թռչունք յագեցան ի մարմնոց նոցա:

19:21: եւ այլքն մեռա՛ն ՚ի սրոյ հեծելոյն ՚ի վերայ ձիոյն՝ յորոյ բերանոյ ելանէր սուրն. եւ ամենայն թռչունք յագեցա՛ն ՚ի մարմնոց նոցա:
21 Մնացածները մեռան ձիու վրայ հեծնողի սրից, որը ելնում էր նրա բերանից: Եւ բոլոր թռչունները յագեցան նրանց մարմիններից:
21 Եւ ուրիշներ ալ սպաննուեցան ձիուն վրայ հեծնողին սուրէն, որ անոր բերնէն կ’ելլէր ու բոլոր թռչունները անոնց մարմիններէն կշտացան։
zohrab-1805▾ eastern-1994▾ western am▾
19:2121: а прочие убиты мечом Сидящего на коне, исходящим из уст Его, и все птицы напитались их трупами.
19:21  καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν.
19:21. καὶ (And) οἱ (the-ones) λοιποὶ ( remaindered ) ἀπεκτάνθησαν (they-were-killed-off) ἐν (in) τῇ (unto-the-one) ῥομφαίᾳ (unto-a-sword) τοῦ (of-the-one) καθημένου ( of-sitting-down ) ἐπὶ (upon) τοῦ (of-the-one) ἵππου (of-a-horse) τῇ (unto-the-one) ἐξελθούσῃ (unto-having-had-came-out) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) αὐτοῦ, (of-it,"καὶ (and) πάντα ( all ) τὰ ( the-ones ) ὄρνεα ( en-birdings ) ἐχορτάσθησαν ( they-were-victualaged-to ) ἐκ ( out ) τῶν ( of-the-ones ) σαρκῶν ( of-fleshes ) αὐτῶν. (of-them)
19:21. et ceteri occisi sunt in gladio sedentis super equum qui procedit de ore ipsius et omnes aves saturatae sunt carnibus eorumAnd the rest were slain by the sword of him that sitteth upon the horse, which proceedeth out of his mouth: and all the birds were filled with their flesh.
21. and the rest were killed with the sword of him that sat upon the horse, which came forth out of his mouth: and all the birds were filled with their flesh.
19:21. And the others were slain by the sword that proceeds from the mouth of him who was sitting upon the horse. And all the birds were sated with their flesh.
19:21. And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh.
And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh:

21: а прочие убиты мечом Сидящего на коне, исходящим из уст Его, и все птицы напитались их трупами.
19:21  καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶ πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν.
19:21. et ceteri occisi sunt in gladio sedentis super equum qui procedit de ore ipsius et omnes aves saturatae sunt carnibus eorum
And the rest were slain by the sword of him that sitteth upon the horse, which proceedeth out of his mouth: and all the birds were filled with their flesh.
19:21. And the others were slain by the sword that proceeds from the mouth of him who was sitting upon the horse. And all the birds were sated with their flesh.
19:21. And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh.
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Adam Clarke: Commentary on the Bible - 1831
19:21: With the sword of him that sat upon the horse - He who sat on the white horse is Christ; and his sword is his word - the unadulterated Gospel.
Albert Barnes: Notes on the Bible - 1834
19:21: And the remnant - The remainder of the assembled hosts - the army at large, in contradistinction from the leaders.
Were slain with the sword - Cut down with the sword; not rescued for protracted torment. A proper distinction is thus made between the deceived multitudes and the leaders who had deceived them.
Of him that sat upon the horse - The Messiah, Rev 19:11.
Which sword proceeded out of his mouth - notes on Rev 19:15. That is, they were cut down by a word. They fell before him as he spake, as if they were slain by the sword. Perhaps this indicates that the effect that is to be produced when these great powers shall be destroyed is a moral effect; that is, that they will be subdued by the word of the Son of God.
And all the fowls were filled with their flesh - notes on Rev 19:17. An effect was produced as if the fowls of heaven should feed upon the carcasses of the slain.
The general idea here is, that these great anti-Christian powers which had so long resisted the gospel, and pRev_ented its being spread over the earth; which had shed so much blood in persecution, and had so long corrupted and deceived mankind, would be subdued. The true religion would be as triumphant as if the Son of God should go forth as a warrior in his own might, and secure their leaders for punishment, and give up their hosts to the birds of prey. This destruction of these great enemies - which the whole course of the interpretation leads us to suppose is still future - prepares the way for the millennial reign of the Son of God - as stated in the following chapter. The "beast" and the "false prophet" are disposed of, and there remains only the subjugation of the great dragon - the source of all this evil - to prepare the way for the long-anticipated triumph of the gospel. The subjugation of the great original source of all those evil influences is stated in Rev 20:1-3; and then follows the account of the thousand years' rest of the saints, the resurrection of the dead, and the final judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:21: the remnant: Rev 19:11-15, Rev 1:16
and all: Rev 19:17, Rev 19:18, Rev 17:16
John Gill
19:21 And the remnant were slain,.... Not only the kings of the earth, and their armies, that will now be gathered together, but all the remains of Papists, Pagans, and Mahometans, in the several parts of the world, even all the enemies of Christ: these will be slain
with the sword of him that sat upon the horse; upon the white horse, as the Ethiopic version reads; the Arabic version reads, that sat upon the throne,
which sword proceedeth out of his mouth, Rev_ 19:15 and is the word of God, or the judiciary sentence of Christ according to it; and the meaning is, either that these shall be subdued, conquered, and converted by the word; and so are fitly called a "remnant", a remnant according to the election of grace among the antichristian party; and which sense agrees with Rev_ 11:13 or else that they will be convicted and confounded, and not be able to stand against the light and evidence of the word of God, and will be sentenced by Christ to everlasting punishment; and it may be partly one, and partly the other.
And all the fowls were filled with their flesh; all the Christian princes and people will be satisfied with their kingdoms, riches, and wealth, and will rejoice at their destruction, and in the righteousness of God, which will be displayed in it; and now the world being clear of all Christ's enemies, Pagan, Papal, and Mahometan, the way will be prepared for Christ's open and glorious kingdom in it.
John Wesley
19:21 Here is a most magnificent description of the overthrow of the beast and his adherents. It has, in particular, one exquisite beauty; that, after exhibiting the two opposite armies, and all the apparatus for a battle, Rev_ 19:11-19; then follows immediately, Rev_ 19:20, the account of the victory, without one word of an engagement or fighting. Here is the most exact propriety; for what struggle can there be between omnipotence, and the power of all the creation united against it! Every description must have fallen short of this admirable silence.
Robert Jamieson, A. R. Fausset and David Brown
19:21 the remnant--Greek, "the rest," that is, "the kings and their armies" (Rev_ 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in Ps 2:10.