Book of Revelation Chapter 1 Vs. 7

 

The Chief Theme of Revelation

Rev. 1:7 Behold, he cometh with clouds; and every eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

This statement comes in the midst of John's introduction of the parties commissioning and/or authoring his letter. It is not entirely clear who's voice we are hearing here, but the verse contains clear citations of two Biblical prophecies, one from Daniel and one from Zechariah.

Behold...

ἰδού

idoú; demonstrative particle. "Lo and behold!", serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kaí, and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mat. 23:34; Luke 13:16; Acts 2:7).

(I) With the nom. and finite verb (Mat. 1:20; 2:1, Mat_2:13; Mark 3:32; Luke 2:10; John 4:35; Acts 9:11). Also in quotations from the OT (Mat. 1:23; 21:5; Mark 1:2; Rom. 9:33 [cf. Isa. 7:14; 28:16; Zec. 9:9; Mal. 3:1]).

(II) With a nom. where the verb of existence is implied (Mat. 3:17; Luke 5:12; John 19:26-27; Acts 8:27, 8:36; 2Cor. 6:2; Rev. 6:2; Sept.: Gen. 47:1; Num. 23:11; Jos. 9:25). Followed by egṓ, I, or an equivalent word, expressing resignation, obedience (Luke 1:38; Heb. 2:13 quoted from Isa. 8:18). Also in answers, idoú egṓ, behold I, (Acts 9:10; Sept.: Gen. 22:11; 1Sam. 3:8; Isa. 6:8).

he cometh...

ἔρχομαι

érchomai; fut. eleúsomai, 2d aor. ḗlthon; perf. elḗlutha, pluperf. elēlúthein, mid. deponent. In the common Gr., the forms of the Attic verb eími, to go, were used more frequently for the fut., imper., and imperf., but in the NT the imper. érchou, pl. érchesthe (Mat. 8:9; John 1:39) was used instead of íthi and íte, the imperf. ērchómēn (Mark 1:45), was used instead of ḗein or ḗa; and the fut. eleúsomai (Mat. 9:15; 1Cor. 4:19). To come, to go, move or pass along, intrans. in any direction, as marked by the adjuncts or often simply by the context. The forms from ḗlthon, the 2d aor., however, more frequently signify "to come," so that ḗlthen, for example, is rarely used of one who goes from or away (Luke 2:44) while the forms derived from érchomai are used indifferently of travel in both directions.

(I) To go, with adjuncts implying motion from a place or person to another.

(A) Pres. and imperf. followed by eis with the acc., of place (John 6:17); followed by the acc., to go one's way (Acts 9:17; Heb. 11:8).

(B) 2d aor. ḗlthon, in an absolute sense (Mark 11:13); followed by prós, toward, and the acc. as in Luke 15:20; followed by the acc. of distance, hodón hēméras (hodón, the journey, road; hēméras, of a day), a day's distance (Luke 2:44).

This truth is the great hope and expectation of all true believers today and it is the theme of Revelation. The death and resurrection of Christ and the promise of His second coming are the foundation of our hope. This is a great source of strength for the Early Church and are even more so for us today as we move into the final days of time before Christ's return. This verse reveals how Jesus will return. He will come in the same manner in which He ascended into Heaven:

The statement proclaims that the crucified Christ (Messiah) will return in power – with heavenly clouds – and be recognized and mourned by all tribes. Even those who pierced Him and brought about His death (both Roman-and Jewish affiliated forces of evil) will not be able to hold Him back.

The important events that occur in and between the seals, trumpets, and vials, are in the plan of God, preparatory to Christ's coming. It is announced in the beginning (Rev. 1:7), in the middle (Rev. 11:15-18), and at the end of the prophecy (Rev. 22:20).

with...

μετά

metá; prep. governing the gen. and acc. Its primary meaning is mid, amid, in the midst, with, among, implying accompaniment and thus differing from sún, together with, a conj. expressing union.

(I) With the gen. implying companionship, fellowship.

(A) With, i.e., amid, among, in the midst of, as where one is said to be, sit, stand. Meaning with or in the midst of others, followed by the gen. pl. of person or thing (Mat. 26:58; Mark 1:13; 14:54, 14:62, "coming in the clouds of heaven," in the midst of the clouds of heaven; Luke 24:5; John 18:5; Acts 20:18; Rev. 21:3).

clouds;...

νεφέλη

nephélē; gen. nephélēs, fem. noun, a diminutive of néphos, a cloud. A small cloud (Luke 12:54 [cf. 1Kgs. 18:44]); used generally (2Pet. 2:17; Jude 1:12; Sept.: Gen. 9:13-14; Jdg. 5:4; Psm. 36:6; Ecc. 11:4); the pillar of cloud in the desert which accompanied supernatural appearances and events (1Cor. 10:1-2 [cf. Sept.: Exo. 13:21-22]); in connection with Christ (Luke 9:35, "a voice out of the cloud"); at His transfiguration, a luminous cloud (Mat. 17:5; Mark 9:7; Luke 9:34); as receiving Christ up at His ascension (Acts 1:9); as surrounding Him at His Second Coming (Mat. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; Rev. 1:7; 14:14-16); as surrounding ascending or descending saints or angels (1Th. 4:17; Rev. 10:1; 11:12 [cf. in regard to God in Sept.: Psm. 18:12; 97:2; Isa. 19:1]).

Ant.: eudía, fair weather (Mat. 16:2).

The clouds are frequently used in the descriptions of the Lord's second coming. See Dan. 7:13; Mat. 24:30; 26:64; Mark 14:62. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see Psm. 97:2; 18:11; Nah. 1:3; Isa. 19:1.

The letter of Revelation fuses two independent and hard to reconcile concepts of Israels messiah into one. The victorious King and the suffering servant are one and the same. In John's presentation, the messiah has already come and suffered; He is yet to return in victory to claim His full future glory.

every eye shall... All eyes in the immediate vicinity of Jerusalem where He lands (Zec. 14:1-5). People in distant parts of the earth will not see Him until later (Isa. 2:2-4; 66:19-21; Zec. 8:23). 

The interesting thing here is Jesus is coming in the clouds just as the angels said He would in Acts. In chapter one of Acts, Jesus was caught up to heaven in the clouds and the disciples were told by the angels, that Jesus would come back the same way. Acts 1: verses 9 -11 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk.5:1 ff.).

every...

πάς

pás; fem. pása, neut. pán, masc. gen. pantós, fem. gen. pásēs, neut. gen. pantós. All.

(I) Includes the idea of oneness, a totality or the whole, the same as hólos, the whole. In this sense, the sing. is used with the noun having the art. The pl. also stands with the art. when a def. number is implied, or without the art. when the number is indef.

(A) Sing. before a subst. with the art. (Mat. 6:29; 8:32; Mark 5:33; Luke 1:10; 4:25; John 8:2; Acts 1:8; Rom. 3:19; 4:16) Also used metonymically with the names of cities or countries to speak of the inhabitants (Mat. 3:5; Mark 1:5; Luke 2:1). With proper nouns, sometimes without the art. (Mat. 2:3; Rom. 11:26). After a subst. with the art. (John 5:22; Rev. 13:12). On rare occasions between the art. and the subst. where pás is then emphatic (Gal. 5:14; 1Tim. 1:16).

eye...

ὀφθαλμός

ophthalmós; gen. ophthalmoú, masc. noun from óptomai or optánomai, to gaze. Eye.

(I) An eye; pl. ophthalmoí, eyes.

(A) Generally (Mat. 5:29, 5:38; Mark 8:25; Luke 24:16; Acts 9:18; 1Cor. 12:16; 15:52; Rev. 3:18; Sept.: Gen. 29:17; 48:10).

(B) In phrases, ophthalmós haploús (haploús, single, without folds), meaning a sound eye, as contrasted to ophthalmós ponērós (ponērós, evil), an unsound, evil or diseased eye (Mat. 6:22-23). With anoígō, to open, to open the eyes (Acts 9:8, 9:40), means either one's own eyes or those of another, i.e., to cause to see, to restore sight (Mat. 9:30; 20:33; John 9:10, 9:14, 9:17, 9:21, 9:26, 9:30, 9:32; 10:21; 11:37; Sept.: Isa. 35:5; 37:23; 42:7); metaphorically, it means to open the eyes of the mind, i.e., cause to perceive and understand (Acts 26:18). With dianoígō, to open wide the eyes, means to cause to see what was not seen before (Luke 24:31; Sept.: 2Kgs. 6:17); with exorússō, to dig out, denotes entire devotedness (Gal. 4:15; Sept.: 1Sam. 11:2); with epaírō, to raise up, to lift up the eyes, means to look upon (Mat. 17:8; Luke 6:20; 16:23; 18:13; John 4:35; 6:5; 17:1; Sept.: Gen. 13:10; Ezk. 18:6); with kamnúō, to shut down, to close the eyes so as not to see (Mat. 13:15; Acts 28:27, quoted from Isa. 6:10). In 1Pet. 3:12, "The eyes of the Lord are over the righteous" means the eyes of the Lord are directed upon the righteous implying affection, quoted from Psm. 34:15. In 2Pet. 2:14 "eyes full of adultery" indicates one who looks at others with adulterous desire. Heb. 4:13, "naked and open in his eyes" (a.t.), means uncovered, manifest. See also Sept.: Job 27:19.

shall see...

ὀπτάνομαι

optánomai and ὄπτομαι

óptomai; fut. ópsomai, aor. pass. ṓphthēn, aor. subjunctive ṓpsēsthe (Luke 13:28), pass. in Acts 1:3 (1Kgs. 8:8), used to supply the aor. mid. and pass. and the future tenses for horáō, to see. To see, perceive with the eyes, to look at, trans. implying not only the mere act of seeing but also the actual perception of what one sees, thus differing from blépō, to see, behold (Mat. 24:30; 26:64; 28:7; Mark 16:7; John 16:17 [cf. Mat. 5:8; Mark 13:26; 14:62; 16:7; Luke 3:6; 17:22; 21:27; John 1:50-51; 16:16, 16:19, 16:22; 19:37]; Acts 20:25; Rom. 15:21; Heb. 12:14; 13:23; 1Jn. 3:2; Rev. 22:4).

(I) To look upon, behold, contemplate, followed by eis, unto (John 19:37 from Zec. 12:10; see Psm. 8:4; Isa. 17:8).

(A) In the form of an aor. pass., ṓphthē is used in a pass. sense meaning to be seen, appear (Mat. 17:3; Mark 9:4; Luke 1:11; 9:31; 22:43; 24:34; Acts 2:3; 7:2, 7:26, 7:30, 7:35; 9:17; 13:31; 16:9; 26:16; 1Cor. 15:5-8; 1Tim. 3:16; Heb. 9:28; Rev. 11:19; 12:1, 12:3). Particularly and spoken of things, followed by en, in, of place (Rev. 11:19; 12:1, 12:3); with the dat. of person (Acts 2:3; 16:9). Spoken of angels followed by the dat. of person, such as Zechariah (Luke 1:11, "there appeared unto him an angel"; Luke 22:43; Acts 7:30, 7:35; see Sept.: Exo. 3:2; Jdg. 6:12); of God (Acts 7:2; see Gen. 12:7; 17:1); of dead persons (Mat. 17:3, "appeared unto them Moses"; Mark 9:4); with en, in, of manner (Luke 9:31, "who appeared in glory"); of Jesus after His resurrection (Luke 24:34; Acts 9:17; 13:31; 26:16; 1Cor. 15:5-8; 1Tim. 3:16). In the fut., ópsomai (Mat. 28:7, 28:10 "there shall ye see him"; Luke 3:6 "All flesh shall see the salvation of God" [cf. Isa. 40:5; Luke 13:28; John 11:40; Acts 2:17, cf. Joel 2:28; 3:1; Rev. 1:7]). Parallel with the meaning of suníēmi (G4920), to comprehend, understand (Rom. 15:21). Fut. pass. ophthḗsomai (Heb. 9:28).

The verb denotes the physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. See on John 1:18. Appropriate here as indicating the quickened spiritual discernment engendered by the Lord's appearing, in those who have rejected Him, and who now mourn for their folly and sin.

they also which... The descendants of those who pierced Him—the Jews (Zec. 12:10).

Some people believe Jesus' return will be secret, I do not as Scripture reveals. How could every eye see Him, if He came back secretly? Don't you know that there will be some grieving people, when they realize who Jesus really is? Wouldn't you hate to be the one who spit on Him, or the one who drove the nails into His body, or even the Scribes and Pharisees? Anyone who rejected Him will have grief beyond explanation. The grief will be so great that they will be moaning and grating their teeth.

The compound relative describes a class. See on Mat. 13:52; see on Mat. 21:41; see on Mark 12:18.

him...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

and... see above.

they also which...

ὅστις

hóstis; pl. hoítines; fem. hḗtis, pl. haítines; neut. hóti, pl. hátina (1Tim. 3:15), indefinite relative pronoun from hós, he who, and tís, anyone, someone. Anyone who, someone who, whoever, whatever, differing from hós in referring to a subject only generally as one of a class and not definitely, thus serving to render a proposition as general. It has mostly the regular relative construction for instances where it conforms in gender and number to the following noun:

(I) The meaning of hóstis is virtually the same as the basic relative pron. hós, he who, strengthened by tís, an enclitic meaning, a, someone. The neut. hó, tí, that which, is written with the comma in order to distinguish it from the conj. hóti, that.

(II) In the proper relative sense:

(A) Particularly and generally meaning who, i.e., one who, someone who, whoever (Mat. 2:6, "one who" [a.t.]; Mat. 7:24, 7:26; 13:52; Luke 2:10; 7:37; 12:1; Acts 16:16; 24:1; Rom. 16:6, 16:12; 1Cor. 7:13; Php. 2:20); pl. (Mat. 16:28; 25:1; 1Cor. 6:20; Col. 2:23). In 1Cor. 3:17, hoítines agrees with the subsequent humeís, you, instead of naós, temple.

(B) By implication, it means everyone who, all who, whosoever, whatsoever, where the relative clause often stands first. (1) Generally with the indic. (Mat. 5:39, 5:41; 13:12; 23:12; Mark 8:34; Luke 14:27). With the subjunctive in Mat. 18:4, perhaps because of án, if, implied from Mat. 18:3. Pl. (Mark 4:20; Luke 8:15; Rev. 1:7). (2) Strengthened by pás, every, but only in the sing., the pl. form being always pántes hósoi, those who, and not pántes hoítines. Thus pás . . . hóstis (Mat. 7:24; 10:32; Col. 3:17); pása psuchḗ, hḗtis án (Acts 3:23 [cf. Deu. 1:39]). (3) With án which strengthens the indefiniteness, whosoever, whatsoever, in the NT only with the sing. and subjunctive (Mat. 10:33; Luke 10:35; John 2:5; 1Cor. 16:2; Gal. 5:10). Hó, tí eán (Col. 3:23), hó eán tí for hó, tí eán (Eph. 6:8).

pierced...

ἐκκεντέω

ekkentéō; contracted ekkentṓ, fut. ekkentḗsō, from ek out, or an intens., and kentéō (n.f.), to sting, stab, prick, pierce. To dig out, pierce. Used trans., meaning to pierce through, transfix (John 19:37; Rev. 1:7. See Num. 22:29; Jdg. 9:54; Zec. 12:10). Also from kentéō (n.f.): kéntron, goad, prick.

Syn.: diérchomai, to pierce through; diïknéomai, to penetrate, pierce; nússō, to pierce through; peripeírō, to put on a spit, used metaphorically meaning to pierce.

See on John 19:34, and compare Zec. 12:10; John 19:36. The expression here refers not to the Jews only, but to all who reject the Son of Man; those who in any age have identified themselves with the Spirit of the Savior's murderers (Milligan). The passage is justly cited as a strong evidence that the author of the Gospel is also the author of Revelation.

him... see above.

and... see above.

all... see every above.

kindreds...

φυλή

phulḗ; gen. phulḗs, fem. noun from phúlon (n.f.), race, tribe, class, which is from phúō, to generate, produce. A tribe, race, lineage, kindred.

(I) A nation or people descended from a common ancestor (Mat. 24:30, "all the tribes," nations of the earth; Rev. 1:7). Pleonastically (Rev. 5:9, "out of every kindred, and tongue, and people, and nation," all referring to the same thing; Rev. 7:9; 11:9; 13:7; Rev. 14:6; Sept.: Gen. 12:3).

(II) Specifically, a tribe, clan, spoken of the tribes of Israel as subdivisions of the whole nation (Mat. 19:28; Luke 22:30; Sept.: Deu. 1:13); "of the tribe of Asher" (Luke 2:36); "of the tribe of Benjamin" (Acts 13:21; Rom. 11:1; Php. 3:5). See Heb. 7:13-14; Jas. 1:1; Rev. 5:5; 7.

Deriv.: allóphulos, foreign, alien; dōdekáphulos, of twelve tribes.

Syn.: génos, generation, kindred, nation, stock; haíma, blood, kindred; éthnos, tribe, nation, people, Gentiles; rhíza, root, progenitors; geneá, a generation, age, nation; patriá, paternal descent, family, kindred, lineage; genealogía, genealogy; laós, people, nation, tribe.

More correctly, tribes. The word used of the true Israel in Rev. 5:5; 7:4-8; 21:12. As the tribes of Israel are the figure by which the people of God, Jew or Gentile, are represented, so unbelievers are here represented as tribes, the mocking counterpart of the true Israel of God. Compare Mat. 24:30, 24:31.

The armies of the nations that will be surrounding Jerusalem when Christ comes (Zec. 14:1-5; Mat. 24:29-31).

of the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John. 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

earth...

γῆ

gḗ; gen. gḗs, fem. noun. Earth, land.

(I) In reference to its vegetative power, earth, soil (Mat. 13:5, 13:8, 13:23; Mark 4:5, 4:8, 4:20; Luke 14:35; John 12:24; Gen. 1:11-12; 3:14, 3:19; Sept.: Gen. 4:2-3).

(II) As that on which we tread, the ground (Mat. 10:29; 15:35; Luke 6:49; 22:44; 24:5; John 8:6, 8:8; Acts 9:4, 9:8; Sept.: Exo. 3:5; 9:33; 1Sam. 26:7-8; 2Sam. 17:12).

(III) In distinction from the sea or a lake, the land, solid ground (Mark 4:1; 6:47; John 6:21; Acts 27:39, 27:43-44; Sept.: Gen. 8:7, 8:9; Jon. 1:13).

(IV) Of a country, region, territory, as the land of Israel (Mat. 2:20-21); Canaan (Acts 13:19); Egypt (Acts 7:11, 7:36, 7:40; 13:17); Judah (Mat. 2:6); Zebulun (Mat. 4:15); Gennesareth (Mat. 14:34; Mark 6:53). Of the country adjacent to any place or city (Mat. 9:26, 9:31). With a gen. of person, one's native land (Acts 7:3). Spoken particularly of and used in an absolute sense of the land of the Jews, Israel (Mat. 23:35; 27:45; Mark 15:33; Luke 4:25; 21:23; Rom. 9:28; Jas. 5:17; Isa. 10:23). Also in the expression, to "inherit the earth" (Mat. 5:5 quoted from Psm. 37:11; see Psm. 37:9, 37:22, 37:29; 25:13; Isa. 60:21 [cf. Lev. 20:24; Deu. 16:20]). Figuratively used for the inhabitants of a country (Mat. 10:15; 11:24).

shall wail...

κόπτω

kóptō; fut. kópsō. To cut off or down, trans. (Mat. 21:8; Mark 11:8; Sept.: Num. 13:24; Jdg. 9:48); in the mid. voice kóptomai, to strike or beat one's body, particularly the breast, with the hands in lamentation, to lament, wail, equivalent to túptō, to beat (Luke 18:13; 23:48). Used intrans., to beat the breast or cut oneself in loud expressions of grief, to lament, wail (Mat. 11:17; 24:30; Luke 23:27); with the intens. prep. epí, upon (Rev. 1:7; 18:9; Sept.: 2Sam. 1:12); with the acc. (Sept.: Gen. 23:2; 50:10); followed by epí, upon, (Sept.: 2Sam. 11:26; Zec. 12:10).

Deriv.: anakóptō, to hinder, beat back; apokóptō, to cut off; argurokópos, silversmith; egkóptō, to cut off, hinder; ekkóptō, to cut or strike out; katakóptō, to cut down; kopetós, beating, mourning; kopḗ, slaughter, labor, weariness; kōphós, blunted, deaf, dumb; prokóptō, to advance, increase; próskomma, offense, stumbling block; proskóptō, to strike at, trip.

Syn.: lupéō, inner grief without necessarily an outward expression.; penthéō, to mourn, and thrēnéō, to wail; klaíō, to weep; stenázō, to groan.

Rev., better, shall mourn over Him. Lit., shall beat their breasts. See on Mat. 11:17.

It is of importance to ask what the glory is in which the glorified Lord is thus spoken of as coming. Is it that of one who shall be the object of admiration to every eye, and who, by the revelation of Himself, shall win all who behold Him to godly penitence and faith? The context forbids such an interpretation. The tribes of the earth are like its kings in vs. 5 (Rev. 1:5), the tribes of an ungodly world, and the wailing is that of Rev. 18:9, where the same word is used, and where the kings of the earth weep and wail over the fall of guilty Babylon, which they behold burning before their eyes. The tones of that judgment which is to re-echo throughout the book are already heard: Give the king Thy judgments, O God, and Thy righteousness unto the king’s Son. He shall judge the people with righteousness, and Thy poor with judgment; Verily there is a reward for the righteous: verily, He is a God that judgeth in the earth. (Psm. 72:1-2; 58:11).

because of...

ἐπί

epí; prep. governing the gen., dat., and acc. On, upon.

(I) With the gen.:

(A) Of place, in a great variety of relations which may, however, be understood under the two leading ideas of rest upon, on, in, and of motion upon, to, towards. (1) Of place where, after words implying rest, upon, on, in (a) Generally and followed by the gen. of place (Mat. 4:6; 9:2, 9:6; 16:19; 18:19; 21:19, "upon the way" [a.t.], i.e., by the wayside; Mat. 24:30; Mat. 27:19; Mark 8:4, 8:6 "on [or in] the desert" [a.t.]; Mark 14:51; Luke 4:29; 5:18; 12:3; 22:21, "on the table," 30, "of the things upon my table" [a.t.] or "at my table"; John 6:19, "walking on the lake" [a.t.]; John 19:31; 20:7; 21:1, "on the shore of the lake" [a.t.]; Acts 8:28; 20:9, "in a window"; Acts 21:40; Jas. 5:5; Rev. 1:17,1:20, "on [or in] the hollow of my hand" [a.t.]; Rev. 4:9; 5:10, 5:13, "on the bottom of the sea" [a.t.], "in the deep" [a.t.]; Rev. 7:3; 10:1; 19:19; 20:11; Sept.: 2Kgs. 2:7; Dan. 8:2). Metaphorically (Mat. 18:16; Mark 12:26; Luke 20:37, "on [or in] the passage [section] of the bush" [a.t. {cf. Rom. 11:2}]). (See en I, A]) Followed by the gen. of person (Acts 21:23, "have a vow on them"). (b) In the sense of before, in the presence of, chiefly judges, witnesses, as to stand before a court (Mat. 28:14; Mark 13:9; Acts 23:30; 24:19-20; 25:9-10, 25:26; 26:2; 1Cor. 6:1, 6:6; 1Tim. 6:13). Generally (2Cor. 7:14, "our boasting . . . before Titus"). (2) Of place, whither, after words implying motion or direction, upon, to, toward, with subsequent rest upon (Mat. 26:12; Mark 4:26; 9:20; 14:35; Luke 8:16; John 6:2, "which he did upon" [a.t.], to or on the sick, in the case of the sick; John 6:21, "at the land," i.e., on the shore; John 19:19; 21:11; Acts. 5:30; Sept.: Gen. 40:19; Acts 10:11; Heb. 6:7; Jas. 5:17; Rev. 10:2; 13:16). Figuratively, upon the hearts (Heb. 8:10; 10:16; Sept.: Job 17:16).

(B) Of time, when at a time, meaning on, at, in, during (Heb. 1:2; 2Pet. 3:3); as marked by contemporary persons or events (Mat. 1:11; Mark 2:26; Luke 3:2; 4:27; Acts 11:28, "in the days of," i.e., under; Sept.: Zec. 1:1). Of actions as specifying time, e.g., in my prayers, i.e., when I pray (Rom. 1:9; Eph. 1:16; Phm. 1:4).

him... see above.

Even so...

ναί

naí; adv. of affirmation. Yea, yes, certainly.

(I) In answer to a question (Mat. 9:28; 13:51; 17:25; John 11:27; 21:15-16; Acts 5:8; 22:27; Rom. 3:29).

(II) As expressing assent to the words or deeds of another (Mat. 11:26; Luke 10:21; Rev. 16:7). Followed by kaí, and, introducing a subsequent limitation or modification (Mat. 15:27; Mark 7:28).

(III) Used as an intens. in strong affirmation (Luke 11:51; 12:5; Phm. 1:20; Rev. 1:7; 14:13). Also followed by kaí, and, meaning yes and more also (Mat. 11:9; Luke 7:26). With the art. to, the, meaning the word yea, yes (2Cor. 1:17, meaning when I say the word "yes" and when I say the word "no," also 2Cor. 1:20; Jas. 5:12); with the art. implied (Mat. 5:37; 2Cor. 1:18-19).

Syn.: alēthṓs, truly; pántōs, at all events, altogether; óntōs, indeed.

Ant.: ou, no; mḗ, no; ou mḗ, by no means, in no wise.

Readers are exhorted to look for He is coming. This is His second coming which will be with the clouds (cf. Acts 1:9-11). Every eye will see Him, even those who pierced Him. Though the literal executioners and rejecters of Christ are now dead and will not be resurrected until after the Millennium, the godly remnant of Israel will look on Him, the One they have pierced (Zec. 12:10). This godly remnant will represent the nation.

Christ’s second coming, however, will be visible to the entire area of the Jerusalem including unbelievers, in contrast with His first coming at His birth in Bethlehem and in contrast with the future Rapture of the church, which probably will not be visible to the earth as a whole. The present tense of the expression He is coming (Rev. 1:7) points to the future Rapture of the church (John 14:3). John again appended the word Amen.