Book of Revelation Chapter 1 Vs. 4

 

Greeting to the Seven Churches

Rev. 1:4 John to the seven churches which are in Asia: Grace [be] unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

The traditional translations use the word churches here, but that is misleading. The Greek word means assemblies in this case probably small groups of Jewish believers that met in private homes. In the Hellenistic context, many such groups functioned as religious or ethnic associations, much like modern clubs, trade guilds, and professional groups.

’Ιωάννης

Iōánnēs; gen. Iōánnou, masc. proper noun transliterated from the Hebr. Yōchānān, Jehovah- given or Jehovah has been gracious. John. This name is given to five different persons in the NT:

(I) John the Baptist (Mat. 3:1), the son of Zechariah and forerunner of Christ, beheaded by order of Herod Antipas (Mat. 3:4, 3:13-14; 14:2-4, 14:8, 14:10; Luke 1:13, 1:60, 1:63).

(II) The apostle, the son of Zebedee and brother of James (Mat. 4:21; 10:2; 17:1; Mark 1:19, 1:29; Luke 5:10).

(III) John Mark, the companion of Paul and Barnabas and writer of the second gospel (Acts 12:25; 13:5, 13:13; 15:37).

(IV) A relative of Annas the high priest and a member of the Sanhedrin who took part with Annas, Caiaphas, Alexander, and other relatives of Annas in calling Peter and John to account for their preaching about Jesus (Acts 4:6).

to 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).

seven...

ἑπτά

heptá; indeclinable, used for all genders, cardinal number. Seven (Mat. 15:34, 15:36-37; Acts 20:6). It is the number denoting sufficiency (Mat. 12:45; 22:25; Luke 11:26; Rev. 1:4; Sept.: Ruth 4:15; 1Sam. 2:5; Isa. 4:1; Pro_26:25; Jer. 15:9) and its meaning is from the Hebr. word meaning sufficiency or fullness. It was on the seventh day that the Lord completed or finished all His work of creation, or made it sufficient for the purposes for which it was designed (Gen. 2:2). The seventh day was also sanctified, or set apart, from the beginning as a religious Sabbath, or rest, to remind believers of that rest which God then entered into and of that sufficiency or fullness of joy which is in His presence forevermore (Psm. 16:11). Hence the very early and general division of time into weeks or periods of seven days, and the sacredness of the seventh day, not only among believers before the giving of the law, but also among the heathen for which they give the very same reason as Moses does (Gen. 2:2); namely, that on it all things were ended or completed (cf. Gen. 7:4, 7:10; 8:10, 8:12; 29:27; Exo. 16:22, 16:31; Heb. 4:1-11). Seven, therefore, was both among believers and nonbelievers the number of sufficiency or completion. Note also the seventy weeks of the prophecy of Daniel (Dan. 9:20-27) of which the last week, the seventieth week, represented the Great Tribulation which would come on earth (Rev. 6-19), indicating the sufficiency of God's dispensation of grace. See Acts 6:3; Rev. 1:4, 1:12, 1:16; 2:1 (cf. Gen. 21:28; Exo. 37:23; Lev. 4:6, 4:17).

Deriv.: hebdomḗkonta, seventy; hébdomos, seventh; heptákis, seven times; heptakischílioi, seven thousand.

churches...

ἐκκλησία

ekklēsía; gen. ekklēsías, fem. noun from ékklētos (n.f.), called out, which is from ekkaléō (n.f.), to call out. It was a common term for a congregation of the ekklētoí (n.f.), the called people, or those called out or assembled in the public affairs of a free state, the body of free citizens called together by a herald (kḗrux) which constituted the ekklēsía. In the NT, the word is applied to the congregation of the people of Israel (Acts 7:38). On the other hand, of the two terms used in the OT, sunagōgḗ seems to have been used to designate the people from Israel in distinction from all other nations (Acts 13:43 [cf. Mat. 4:23; 6:2; Jas. 2:2; Rev. 2:9; 3:9]). In Heb. 10:25, however, when the gathering of Christians is referred to, it is called not sunagōgḗ, but episunagōgḗ, with the prep. epí, upon, translated "the assembling . . . together." The Christian community was designated for the first time as the ekklēsía to differentiate it from the Jewish community, sunagōgḗ (Acts 2:47 [TR]). The term ekklēsía denotes the NT community of the redeemed in its twofold aspect. First, all who were called by and to Christ in the fellowship of His salvation, the church worldwide of all times, and only secondarily to an individual church (Mat. 16:18; Acts 2:44, 2:47; 9:31; 1Cor. 6:4; 12:28; 14:4-5, 14:12; Php. 3:6; Col. 1:18, 1:24). Designated as the church of God (1Cor. 10:32; 11:22; 15:9; Gal. 1:13; 1Tim. 3:5, 3:15); the body of Christ (Eph. 1:22; Col. 1:18); the church in Jesus Christ (Eph. 3:21;); exclusively the entire church (Eph. 1:22; 3:10, 3:21; 5:23-25, 5:27, 5:29, 5:32; Heb. 12:23). Secondly, the NT churches, however, are also confined to particular places (Rom. 16:5; 1Cor. 1:2; 16:19; 2Cor. 1:1; Col. 4:15; 1Th. 2:14; Phm. 1:2); to individual local churches (Acts 8:1; 11:22; Rom. 16:1; 1Th. 1:1; 2Th. 1:1). Ekklēsía does not occur in the gospels of Mark, Luke, John, nor the epistles of 2 Timothy, Titus, 1 and 2 John, or Jude.

(I) Of persons legally called out or summoned (Acts 19:39, of the people); and hence also of a tumultuous assembly not necessarily legal (Acts 19:32, 19:41). In the Jewish sense, a congregation, assembly of the people for worship, e.g., in a synagogue (Mat. 18:17) or generally (Acts 7:38; Heb. 2:12 quoted from Psm. 22:22; Sept.: Deu. 18:16; 2Chr. 1:3, 1:5).

which... see to the above.

Are in...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat./ 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

Asia...

’Ασία

Asía; gen. Asías, fem. proper noun. Asia. In the NT, referring to the Roman province of Asia, the western part. Many Jews lived in Asia Minor (Acts 19:26-27; 21:27; 24:18; 27:2). It was used also to refer to the region of Ionia of which Ephesus was the capital (Acts 2:9; 6:9; 16:6; 19:10, 19:22; 20:4, 20:16, 20:18). See also 1Cor. 16:19; 2Cor. 1:8; 2Tim. 1:15; 1Pet. 1:1; Rev. 1:4, 1:11.

Grace...

χάρις

cháris; gen. cháritos, fem. noun from chaírō, to rejoice. Grace, particularly that which causes joy, pleasure, gratification, favor, acceptance, for a kindness granted or desired, a benefit, thanks, gratitude. A favor done without expectation of return; the absolutely free expression of the loving kindness of God to men finding its only motive in the bounty and benevolence of the Giver; unearned and unmerited favor. Cháris stands in direct antithesis to érga, works, the two being mutually exclusive. God's grace affects man's sinfulness and not only forgives the repentant sinner, but brings joy and thankfulness to him. It changes the individual to a new creature without destroying his individuality (2Co. 5:17; Eph. 2:8-9).

(I) Cháris, when received by faith, transforms man and causes him to love and to seek after the righteousness of God. Cháris is initially regeneration, the work of the Holy Spirit in which spiritual life is given to man and by which his nature is brought under the dominion of righteousness. The maintenance of this condition requires an unbroken and immense supply of grace. Grace remains constant in, and basic to, a believer's fight without against the devil and his struggle within against sin. Renewal is stimulated and impelled by God's illuminating and strengthening of the soul, and will continue and increase so long as the soul perseveres. God's grace insures that those who have been truly regenerated will persevere until the end of life. This entire work is called sanctification, a work of God "whereby we are renewed in the whole man and are enabled more and more to die daily unto sin and to live unto righteousness" as is stated by the Westminster Shorter Catechism (Rom. 12:2; 2Cor. 4:16; Eph. 4:23; Col. 3:10).

be unto you...

ὑμῖν

humín; 2d person personal pron., dat. of humeís, you. Unto you or with you or by you, sometimes used as an emphatic.

Ant.: hēmín, to, for, with, or by us.

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.).

peace,...

εἰρήνη

eirḗnē; gen. eirḗnēs, fem. noun. Peace.

(I) Particularly in a civil sense, the opposite of war and dissension (Luke 14:32; Acts 12:20; Rev. 6:4). Among individuals, peace, harmony (Mat. 10:34; Luke 12:51; Acts 7:26; Rom. 14:19). In Heb. 7:2, "King of peace," means a peaceful king. Metaphorically peace of mind, tranquility, arising from reconciliation with God and a sense of a divine favor (Rom. 5:1; 15:13; Php. 4:7 [cf. Isa. 53:5]).

(II) By implication, a state of peace, tranquility (Luke 2:29; 11:21; John 16:33; Acts 9:31; 1Cor. 14:33; 1Th. 5:3; Sept.: Jdg. 6:23; Isa. 14:30; Ezk. 38:8, 38:11).

(III) Peace, meaning health, welfare, prosperity, every kind of good. In Luke 1:79, "the way of peace" means the way of happiness; Luke 2:14; 10:6, "son of peace" means son of happiness, i.e., one worthy of it; Luke 19:42; Rom. 8:6; Eph. 6:15, "gospel of peace" means gospel of bliss, i.e., which leads to bliss; 2Th. 3:16. "The God of peace" means the author and giver of blessedness (Rom. 15:33; 16:20; Php. 4:9; 1Th. 5:23; Heb. 13:20 [cf. Sept.: Isa. 9:6, "the Prince of Peace"]). "Your peace" means the good or blessing which you have in Christ and share through salutation and benediction (Mat_10:13; Luk_10:6; John 14:27). The expression "with peace" means with good wishes, benediction, kindness (Acts 15:33; Heb. 11:31). Simply "in peace" (1Cor. 16:11; Sept.: Gen. 26:29; Exo. 18:23). As used in formulas of salutation, either at meeting or parting, see aspázomai, to embrace, to greet. Thus on meeting, the salutation is "Peace be unto you [eirḗnē humín]," meaning every good wish (Luke 24:36; John 20:19, 20:21, 20:26; Dan. 10:19). Also in letters (Rom. 1:7; 2:10; 1Cor. 1:3; 2Cor. 1:2; Gal. 1:3). In Luke 10:5, "Peace unto this house" (a.t.) means every good wish for this house; Sept.: Jdg. 19:20; 1Chr. 12:18. At parting, húpage, go, meaning to go away in peace (Mark 5:34; Jas. 2:16). The same with the verb poreúou from poreúomai, to go in peace (Luke 7:50; 8:48; Acts 16:36; Sept.: Jdg. 18:6; 1Sam. 1:17; 20:42).

from...

ἀπό

apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, of.

him which is, and which was, and which is to come;...

ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος

ho ṓn kaí ho ḗn kaí ho erchómenos. This phrase is made up of the pres. part. of eimí, to be (ho ṓn, the one being), the imperf. of the same verb (ho ḗn), and the pres. part. of érchomai, to come, with the def. art. ho, the, and the connective kaí, and. It means the One being and the One who had been, and the One coming (Rev. 1:4, 1:8; 4:8; 11:17; 16:5). This is used to indicate that God is timeless.

(I) The first expression (ho ṓn) declares that there has never been a time when God was not existent, hence He is self- existent. If we translate ho ṓn "who is," then we acknowledge His present existence only. See how the same pres. part. is used in John 1:18 to express the eternal and unbroken relationship of the Son to the Father as two coequal and co-eternal personalities of the Triune God. "God [anarthrous meaning divine essence] no one has ever seen, the one and only Son who has always been [ho ṓn] in the bosom of the Father, He Himself explained Him." (a.t.) The first part. ho ṓn affirmatively answers the question, "Has God always been around?"

and... see above.

from... see above.

the... see to the above.

seven... see above.

Spirits...

πνεῦμα

pneúma; gen. pneúmatos, neut. noun from pnéō, to breathe.

(I) Breath.

(A) Of the mouth or nostrils, a breathing, blast (2Th. 2:8, "spirit [breath] of his mouth," spoken of the destroying power of God; Sept.: Isa. 11:4). Of the vital breath (Rev. 11:11, "breath of life" [a.t.]; Sept.: Gen. 6:17; 7:15, 7:22 [cf. Psm. 33:6]).

(B) Breath of air, air in motion, a breeze, blast, the wind (John. 3:8; Sept.: Gen. 8:1; Isa. 7:2).

(II) Spirit.

(A) The vital spirit or life, the principle of life residing in man. The breath breathed by God into man and again returning to God, the spiritual entity in man (Sept.: Gen. 2:7; Psm. 104:29; Ecc. 12:7). The spirit is that part that can live independently of the body (Christ [Mat. 27:50, He gave up the spirit when He died; Luke 23:46 [cf. Psm. 31:5]; John 19:30]; Stephen [Acts 7:59]). "Her spirit came again and she arose" (Luke 8:55 [cf. Jas. 2:26]; Rev. 13:15; Sept.: Gen. 45:27; Jdg. 15:19). Metaphorically (John 6:63, "the spirit in man gives life to the body, so my words are spirit and life to the soul" [a.t.]; 1Cor. 15:45, "a quickening spirit," a spirit of life as raising the bodies of his followers from the dead into the immortal life [cf. Php. 3:21]).

which...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

are...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

before...

ἐνώπιον

enṓpion; adv. from en, in, and ṓps (n.f., see skuthrōpós, face, eye, countenance. In the face of, in the presence of, before, found only in the later Gr. In the NT used mostly by Luke, Paul and in the Book of the Revelation.

(I) Used of things meaning before, in front of (Rev. 1:4; 4:5-6, 4:10; 7:9, 7:11, 7:15; Sept.: Gen. 30:38; 1Sam. 5:3). Elsewhere of persons, before, in the presence of, in the sight of (Luke 1:17; 5:18, 5:25; 13:26; Acts 6:6; 10:4, 10:31; Rev. 7:9; Sept.: Lev. 4:4; Num. 17:10; Jer. 7:10; Ezk. 16:41); as a herald equivalent to "before His face" (a.t. [Luke 1:19 referring to Gabriel who stood before God being an archangel]). Used in the expression of worshiping and falling before someone meaning to prostrate oneself before another (Luke 4:7; Acts 9:15; Rev. 3:9; 4:10; 5:8; 15:4; Sept.: Psa. 22:30, "before nations" [a.t.]).

(II) As marking the manner, and especially the sincerity with which anything is done before God or in the sight of God, meaning God being present and witness (Rom. 14:22; 2Cor. 4:2; 7:12 [cf. Sept.: 1Sam. 12:7; 23:18]). In Gal. 1:20; 1Tim. 5:21; 6:13; 2Tim. 2:14; 4:1, "before God" means God being witness.

(III) Metaphorically, meaning in the sight of or in the mind, will, purpose or judgment of someone (Luke 1:6, 1:15, 1:75; 15:18, 15:21; Acts 8:21; Rom. 12:17; 2Cor. 8:21; Sept.: Deu. 4:25; 1Sam. 20:1; 2Sam. 16:19; 1Kgs. 11:33, 11:38; Neh. 9:28; Psm. 5:9; 19:15). With the gen. as in Luke 15:10, "joy before the angels" (a.t.) meaning joy to the angels in that they rejoice. In Luke 24:11 used as "seemed to them" and in Acts 6:5 "the word was pleasing to all" (a.t. [Sept.: Num. 13:34; Deu. 1:42; 2Sam. 3:36]). In Acts 7:46, the phrase "to find grace before" (a.t.) someone means to find favor in the sight of someone (cf. Luke 1:30, when pará followed by the dat. is used).

Deriv.: katanṓpion, in the presence of.

Syn.: émprosthen, in the sight of a person, before; métōpon, forehead; ópsis, appearance; enantíon, in the presence of; énanti, before; apénanti, in the sight of, before; katénanti, down over against, in the sight of; katenṓpion, right over against, opposite; antikrú, opposite, over against.

Ant.: ópisthen, behind; opísō, to the back.

His...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós II, C), he or self.

throne...

θρόνος

thrónos; gen. thrónou, masc. noun from thráō (n.f.), to seat. A seat, usually high and having a footstool, a throne as the emblem of royal authority.

(I) A seat attributed to kings (Luke 1:52; Acts 2:30; Sept.: 1Kgs. 10:18; Job 36:7); also to God as the Sovereign of the universe (Mat. 5:34; 23:22; Acts 7:49 [cf. Isa. 66:1]; Heb. 4:16; 12:2; Sept.: Psm. 47:8; 103:19); to Jesus as the Messiah (Mat. 19:28; 25:31; Rev. 3:21; 20:11); to the apostles in the kingdom of God (Mat. 19:28; Luke 22:30; Rev. 20:4); also symbolically to the elders around God's throne (Rev. 4:4; 11:16); to Satan (Rev. 2:13; 13:2); to the beast (Rev. 16:10).

(II) Metaphorically used for dominion (Luke 1:32; Heb. 1:8 from Psm. 45:6; Sept.: 2Sam. 3:10; 7:13, 7:16); to a potentate or higher power (Col. 1:16, where thrónoi, thrones, generally refers to earthly or celestial potentates, archangels).

Syn.: kathédra a seat; prōtokathedría, the first or chief seat; bḗma, a judgment seat or a seat from which someone makes a pronouncement; exousía, authority; krátos, dominion; kuriótēs, mastery; archḗ, principality; kubérnēsis, government.

John wrote about real issues of relevance for each of these seven groups living in the Roman province of Asia.

At the same time, the letter claims to be an apocalyptic or revelatory text that contains prophecy see (Rev. 1:1, 1:3, 22:7). Both aspects of revelation are critical to keep in mind.

John provided a general introduction (Rev. 1) as well as seven unique messages (letters within the letter) that act as more specific words for each community (Rev 2-3).

He designed a kind of interactive text to be read in seven different cities and from seven different perspectives.

He then wove these different perspectives together into a single coherent message in the remainder of his scroll.

The book of Revelation confronts each of the seven communities with an alternative image of the world. Living in the great cities of the Provence of Asia, the letters recipients would have been extremely familiar with powerful images of Roman imperial greatness, excellence, and domination pagan worship.

Johns letter claims to reveal an invisible but much truer reality.

The visual power of Johns letter stands in opposition to dominant reality in order to cleans or refresh the minds of his hearers.

But John is not the only one who is sending this message.

The Greek expression (ho on) literally means the being one or the one who is. Its usage here represents an illusion to the Name of God revealed to Moses (Exo. 3:14).

Besides the hint that God himself is the author we also see that Jesus Christ and the seven Spirits before the throne are there in the letter greeting.

John to the... They were located in Asia Minor (Rev. 1:11).

Seven Churches

Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare Rev. 2:7. Seven being the number of the covenant, we have in these seven a representation of the Church universal.

Asia

Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.

Grace - peace

For grace χάρις, see on Luke 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals.

From Him which is, and which was, and which is to come (ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος)

The whole salutation is given in the name of the Holy Trinity: the Father Him which is, and was, and is to come, the Spirit the seven spirits, the Son Jesus Christ. See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which (ὁ ) is not construed with the preposition from (ἀπό), which would require the genitive case, but stands in the nominative case.

Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exo. 3:14), the absolute and unchangeable. Ὁ ὢν, the One who is, is the Septuagint translation of Exo. 3:14, I am the ὁ ὢν I am: ὁ ὢν I am, hath sent me unto you. The One who was ὁ ἦν. The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Rev. 11:17; 16:5; and was ἦν in the beginning with God (John 1:2). Which is to come ὁ ἐρχόμενος. Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος, which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Rev. 1:7; 22:20).

The phrase which is to come, is often applied to the Son (see on 1Jhn. 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. The Son is never alone, even as Redeemer (Milligan). Compare We will come unto him, John 14:23. Origen quotes our passage with the words: But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.' Dean Plumptre compares the inscription over the temple of Isis at Sais in Egypt: I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.

John became the apostolic leader of the church at Ephesus following the death of Paul and the destruction of Jerusalem by Rome (A.D. 70). The Ephesian church had established a number of daughter churches throughout the province of Asia western Asia Minor, and John exercised pastoral and apostolic care of them. The blessing of verse 4 comes from the Triune God-head: God the Father, the Holy Spirit, and Jesus Christ. Him which is a paraphrase of the name Jehovah or Yahweh (Exo. 3:14): I AM,

Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized.

The number seven means spiritual perfection and completeness, and represents the fullness of the Spirit in the life and ministry of Christ. We should believe this number is symbolic of all churches for all time. These seven churches were literal churches of that day as well as giving us a view of the churches of our day in general and is applicable to all peoples of the present time, 2Tim. 3:15-17. These seven Spirits take in all the Spirits of God.

Seven

Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Lev. 4:6, 4:17; 8:11, 8:33; Num. 19:12). Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deut. 28:7; 1Sam. 2:5); of punishment to those who are froward in the covenant (Lev. 26:21, 26:24, 26:28; Deut. 28:25), or to those who injure the people in it (Gen. 4:15, 4:24; Exo. 7:25; Psm. 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.

Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth partly quoted and partly condensed from Trench's Epistles to the Seven Churches.

Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Mat. 13; seven loaves, seven words from the cross, seven deacons, seven graces (Rom. 12:6-8), seven characteristics of wisdom (Jas. 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number.

So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents.

Again the use of the number three is, as Professor Milligan remarks, so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration. There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or thrice holy, is sung to God the Almighty, to whom are ascribed three attributes of glory.

the seven Spirits... Not seven titles of the Holy Spirit, for there are more titles than this that are applied to the Spirit. Since the Lamb has the seven horns and seven eyes, since we know there is but one Holy Spirit (Eph. 4:4-6), and since the Lamb is a symbol of Christ, the seven lamps of fire (Rev. 4:5), the seven horns, and seven eyes are all symbolic of the one Holy Spirit and can only denote His fullness and power upon the Lamb and before the throne (John 3:34; Isa. 11:2; 42:1-7; 61:1-2; Acts 10:38). There are actually many more than seven Spirits. This seven is a symbolic number meaning all (completeness). Spirits is capitalized so this is the Holy Spirit in all His workings. When it speaks of these Spirits ever before the throne, we see Teacher, Guide, Helper, Provider, as just a few of the works of the Holy Spirit. John explains in this who Jesus is.

The Spirit is designated by

The seven Spirits (τῶν ἑπτὰ πνευμάτων)

Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2Cor. 13:13. The reference is not to the seven principal angels (Rev. 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Rev. 4:5, the seven lamps of fire, which are the seven Spirits of God: Rev. 3:1, where Jesus is said to have the seven Spirits of God. Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, the eyes of the Lord, which run to and fro through the whole earth (Zec. 3:9; 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zec. 4:2).

Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1Cor. 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor cited by Trench, Seven Churches says: And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.

Salutation

This salutation - like Paul’s salutations in his epistles and the salutation of John himself in 2 John - specifies the book’s destination. The recipients of this message were the seven churches in the Roman province of Asia in Asia Minor (Rev. 1:11; 2:1-29 and Rev. 3:1-22). The words grace and peace concisely summarize both a Christian’s standing before God and his experience. Grace speaks of God’s attitude toward believers; peace speaks both of their standing with God and their experience of divine peace.

Again, the salutation is unusual in that it describes God the Father as the One who is, and who was, and who is to come (cf. Rev. 1:8). The seven spirits probably refers to the Holy Spirit (cf. Isa. 11:2-3; Rev. 3:1; 4:5; 5:6), though it is an unusual way to refer to the third Person of the Trinity.

Book of Jeremiah Chapter 50 Vs. 15

Judgment on Babylon 

Jer. 50:15 Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it the vengeance of the LORD: take vengeance upon her; as she hath done, do unto her.

Shout...

רוּעַ

rûa‛: A verb meaning to shout, to sound a blast. The term occurs thirty-three times in the Old Testament and was utilized fundamentally to convey the action of shouting or the making of a loud noise. Shouting often took place just before a people or army rushed into battle against opposition; sometimes the war cry became the very signal used to commence engagement with the enemy (Jos. 6:10; 6:16, 6:20; Jdg. 15:14; 1Sam. 4:5; 17:20; 2Chr. 13:15). Many times the shout was a cry of joy, often in response to the Lord's creating or delivering activity on behalf of His people (Job 38:7; Psm. 47:1,2; 95:1-2; Isa. 44:23; Zep. 3:14; Zec. 9:9). In several other instances, the shout expressed triumph and victory over a foe (Psm. 41:11,12; 60:8,10; 108:9,10); and occasionally mourning (Isa. 15:4; Mic. 4:9). A few times, the term denotes the shout of a trumpet (i.e., the blast), usually as a signal to begin battle (Num. 10:9; 2Chr. 13:12; cf. Hos. 5:8; Joel 2:1).

against...

עַל

‛al: A preposition meaning upon, over, against, by, to, for. The various nuances of this preposition are wide-ranging, and the context determines its exact meaning and usage. Here are some basics: on, upon (Gen. 1:11, 1:26; Exo. 20:12; 2Sam. 4:7); in front of (Gen. 18:8; Exo. 27:21); to, unto plus mî, "to whom" (Jer. 6:10); with zô’ṯ or kēn following, it means because of, therefore with respect to, concerning (Gen. 20:3; Ruth 4:7); as or according to (Psm. 110:4); besides or over against (Exo. 20:3); to come on (one's) heart, means to come to mind, to think of (Jer. 3:16); to add to, in addition to (yāsap̱ ‛al) (Gen. 28:9; 31:50; Deu. 19:9); it has the sense of with, met with (Exo. 3:18). Other phrases include: k^e‛al-ḵōl, according to all (Isa. 63:7); from upon, upon, e.g., a camel (Gen. 2:5; 19:24; 24:64); ‛al-b^elî, that . . . not (Gen. 31:20); ‛al-’^ašer, because (Exo. 32:35). It is used to indicate God's provincial care, His hand on (‛al) someone (Neh. 2:8); and to indicate a burden on someone (Exo. 5:8; 21:22; Job 7:20; Psm. 42:6; Isa. 1:14). It indicates the thing one speaks about or is concerned with when used with verbs of speaking, hearing (Jdg. 9:3; Jer. 16:3). It has the sense of eminence or exaltation, above (Deu. 26:19; Psm. 57:5,6, 57:11,12). It indicates what one exercises authority over (Isa. 22:15). It is used in the idiom, to fall asleep, sleep falls on someone (Gen. 2:21; 15:12); and of the activity of the mind setting on (‛al) something (2Sam. 14:1; Jer. 22:17; Mal. 3:13). It is used of an army attacking against (‛al) a foe (Gen. 34:25; Deu. 19:11; Amos 7:9).

her round about:...

סָבִיב

sāḇiyḇ: An adverb or preposition indicating surrounding, all around, on every side. It means round about, in the vicinity or area (Gen. 23:17; Exo. 19:12; 25:11; Jdg. 20:29). It indicates something scattered or present all around a certain area (Exo. 16:13). With min on the front, it means from all around, from round about (Jer. 4:17; Isa. 42:25; Ezk. 16:33, 16:37). It is repeated for emphasis (2Chr. 4:3; Ezk. 8:10). In its plural form, it may take on the sense of the areas or parts around about (Jer. 49:5). In its singular and plural forms, it can take on the meaning of the circuit (of travel, area, etc.); the circuits (Exo. 7:24; 1Chr. 11:8; Ecc. 1:6).

she hath given...

נָתַן

nāthan: A verb meaning to give, to place. This verb is used approximately two thousand times in the Old Testament; therefore, it is understandable that it should have a broad semantic range. However, it is possible to identify three general categories of semantic variation: (1) to give, whether it be the exchange of tangible property (Gen. 3:6; Exo. 5:18); the production of fruit (Psm. 1:3); the presentation of an offering to the Lord (Exo. 30:14); the passing on of knowledge and instruction (Pro. 9:9); the granting of permission (Gen. 20:6). Often, God provides either preservation (Lev. 26:4; Deu. 11:14-15; Jer. 45:5); or plague (Exo. 9:23). (2) This Hebrew word also means to put, to place, or something literally placed: the luminaries in the sky (Gen. 1:17); God's bow in the clouds (Gen. 9:13); the ark on a cart (1Sam. 6:8); the abomination in the temple. It could also be something figuratively placed: an obstacle (Ezk. 3:20); God's Spirit (Isa. 42:1); reproach (Jer. 23:40); curses (Deu. 30:7). (3) The word can also mean to make or to constitute, such as the prohibition against making incisions in one's flesh (Lev. 19:28); God making Abraham into a father of many nations (Gen. 17:5); or Solomon making silver as stones (1Kgs. 10:27).

her hand:...

יָד

yāḏ, יַד אַבְשָׁלוֹם

yaḏ ’aḇšālôm: A feminine noun meaning hand, strength. This word frequently appears in the Old Testament with literal, figurative, and technical uses. Literally, it implies the hand of a human being (Lev. 14:28; Jer. 36:14) and occasionally the wrist (Gen. 38:28). Metaphorically, it signifies strength or power (Deu. 32:36; Isa. 37:27); authority or right of possession (Gen. 16:9; 2Chr. 13:16); location or direction (Num. 24:24; Psm. 141:6); the side of an object (1Sam. 4:18); a fractional portion of the whole (Gen. 47:24; Neh. 11:1). In a technical sense, the word is used to identify the upright supports for the bronze laver (1Kgs. 7:35-36); the tenons for the Tabernacle (Exo. 26:17); and an axle (1Kgs. 7:32-33).

her foundations...

אָשְׁיָה

’āšyāh: A feminine noun designating a pillar or support. The word is used both literally and figuratively to depict the strong and mighty supports and pillars constructed in Babylon, which the Lord would destroy (Jer. 50:15).

are fallen,...

נָפַל

nāp̱al: A verb meaning to fall, to lie, to prostrate oneself, to overthrow. This common Hebrew verb carries many possible variations in meaning, much like the English verb to fall. For instance, it can be used literally of someone or something falling down (Gen. 14:10; 1Sam. 4:18; 17:49; 2Kgs. 6:5); or into a pit (Exo. 21:33; Deu. 22:4). It is employed for inanimate objects like walls, towers, trees, and hailstones (1Kgs. 20:30; Ecc. 11:3). It is used idiomatically for a violent death, especially in battle (Jdg. 5:27; 1Sam. 4:10; Amos 7:17); and for the overthrow of a city (Jer. 51:8). The word also describes those who fall prostrate before God or those in authority (Gen. 50:18; 2Chr. 20:18). With the preposition ‛al, meaning upon, it carries the meaning to attack (literally, to fall upon) (Job 1:19); to desert (to fall away) (2Kgs. 25:11; Jer. 21:9); to be overcome by sleep or emotion (to fall into) (Gen. 4:5; 15:12; Jos. 2:9; 1Sam. 17:32; Neh. 6:16). It is used to express the idea of being bedridden or debilitated (Exo. 21:18); to be overtaken (lit., to fall into the hands of) (Jdg. 15:18; Lam. 1:7); and to be born (Isa. 26:18). In its causative usage, it also takes the meaning to cast lots (Neh. 10:34,35; Isa. 34:17).

her walls...

חוֹמָה

ḥômāh: A feminine noun denoting a wall. It is used of the wall of a city (Lev. 25:29; 2Kgs. 3:27). It indicates walls placed around parts of a city or temple (Deu. 28:52; Ezk. 40:5; 42:20). Nehemiah rebuilt the walls of Jerusalem (Neh. 4:1; 3:33). It is found in figurative uses where a bronze wall (Jer. 1:18) or a wall of water (Exo. 14:22, 14:29) is indicated. It is used as a metaphor for a beloved woman (Song 8:9) and as a symbol for Israel (Amos 7:7) as a slanted wall because of her unrighteousness. High walls around cities were signs of strong defenses (Deu. 3:5). The famous wall of Babylon became a symbol of her power (Jer. 51:58). The Lord Himself says He will be a wall of fire around Jerusalem for its protection (Zec. 2:5,9). The wealth of a rich man is said to be his (high) wall in his mind (Pro. 18:11). To be without a wall is a sign of vulnerability (Pro. 25:28).

are thrown down:...

הָרַס

hāras: A verb meaning to pull down, to break through, to overthrow, to destroy. In Miriam and Moses' song, God threw down His enemies (Exo. 15:7). Elijah told God that the Israelites had pulled down God's altars (1Kgs. 19:10, 19:14). The psalmist wanted God to break out the teeth of the wicked (Psm. 58:6,7) and also said that God would tear down the wicked and not build them up again (Psm. 28:5). The foolish woman tore down her own house (Pro. 14:1). On Mount Sinai, God cautioned Moses to warn the people not to force their way through to see God and then perish (Exo. 19:21). In Exodus, this word is used in an even stronger sense when God instructs the Israelites not to worship foreign gods but to utterly demolish them (Exo. 23:24).

for...

כִּי

kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

it...

הִיא

hiy’, הוּא

hû’: A pronoun appearing in masculine and feminine forms, he, she, it. Its major uses are as follows: as the third person independent pronoun meaning he, she, it, they (Gen. 3:15, 3:20; 13:1; 37:2; Jdg. 11:1); as a demonstrative pronoun meaning that is, there is (Gen. 2:11-13; Lev. 10:3; Deu. 30:20); as an emphatic word to emphasize a subject (Gen. 2:14). Placed in front of a noun, it gives precision (Exo. 12:42); used with a pronoun, it indicates identity, ’^anî hû, it is I (Isa. 52:6). Used after a noun in agreement with the noun, it is a demonstrative adjective meaning that, e.g., that man (Job 1:1). It serves to tie two things together as the verb is, are (Lam. 1:18). It is combined with other words to form names, such as ’^elîyhû(’), He is my God.

is the vengeance...

נְקָמָה

n^eqāmāh: A feminine singular noun meaning vengeance. Jeremiah employed this word most frequently, referring to the vengeance of God (Jer. 11:20; 46:10; 50:15, 50:28; 51:6, 51:11, 51:36). The worship of false gods, improper sacrifices, and a plot against Jeremiah himself all stirred up the vengeance of God. But it is also used with Israel as the subject (Num. 31:2; Psm. 149:7); and object (Lam. 3:60; Ezk. 25:15). Even when Israel took vengeance on an enemy, it was God's vengeance that they delivered (Num. 31:2-3).

of the Lord...

יְהוָֹה

y^ehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).

take vengeance...

נָקַם

nāqam: A verb meaning to avenge, to take revenge, to be avenged, to suffer vengeance, to take one's revenge. In actual usage, the following ideas come out: in the simple, intensive, and reflexive stems, the word can mean to take vengeance, to avenge. The Lord instructed His people not to seek revenge against each other, for to do so was unworthy of them (Lev. 19:18); the Lord took vengeance on His enemies and the enemies of His people (Nam. 1:2); but He would also take vengeance on His own people if necessary (Lev. 26:25); and He would avenge the death of His servants, the prophets (2Kgs. 9:7); and His city, Jerusalem (Jer. 51:36). The reflexive idea of taking one's vengeance is found in the Lord's avenging Himself on Judah (Jer. 5:9).

upon her; as...

אֲשֶׁר

’^ašer: This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deu. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’^ašer in the construct or "of" state, e.g., Gen. 39:20, "The place where the king's prisoners were confined."

she hath done,

עָשָׂה

‛āśāh: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Gen. 11:6). Particularly, it was used in conjunction with God's commands (Deu. 16:12). It described the process of construction (Gen. 13:4; Job 9:9; Pro. 8:26); engaging in warfare (Jos. 11:18); the yielding of grain (Hos. 8:7); observing a religious ceremony (Exo. 31:16; Num. 9:4); and the completion of something (Ezra 10:3; Isa. 46:10). Provocatively, the word appears twice in Ezekiel to imply the intimate action of caressing or fondling the female breast (Ezk. 23:3, 23:8).

do unto her... see she hath done above.

Book of Isaiah Chapter 14 Vs. 17

 Israel's Remnant Taunts Babylon

Isa 14:17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?

That made...

שׂוּם

śûm, שִׂים

śiym: A verb meaning to appoint, to bring, to call, to put, to change, to charge, to commit, to consider, to convey, to determine. The primary meaning of the verb is to put, to set, or to place. The verb indicates that which God put on the earth, as noted in Genesis where God put the man and woman that He formed in the Garden of Eden (Gen. 2:8). The usage of the verb in this sense indicates God's sovereignty over all creation, especially that of humankind. The verb is also used to describe Samuel's action concerning the stone he named Ebenezer (1Sam. 7:12). This stone was set up between Mizpah and Shen to remember God's deliverance of the Israelites from the Philistines. The verb is used to describe a committing of one's cause before God (Job 5:8). The word is used in Exodus in response to an interaction between Moses and God, in which God gave a new decree and law to the Israelites (Exo. 15:25). In this setting, the verb again emphasizes God's sovereignty, His ability to establish the order of things, and His ability to control the elements of nature and disease. In Deuteronomy, śûm is used to describe God's appointing of leaders over the different tribes of Israel, for their numbers were too great for Moses alone (Deu. 1:13). The word is also used to indicate a charging of someone, as where a man charged his wife with premarital sex (Deu. 22:14).

the world...

תֵּבֵל

tēḇēl: A feminine noun meaning world, earth. The word is used in a description of the clouds responding to the command of God, i.e., they swirled over the face of the whole earth (Job. 37:12). In Proverbs, the created world was a reason for rejoicing (Pro. 8:31). This word is also used to indicate the foundations of the earth, as in 2 Samuel where the foundations of the earth were laid bare at the rebuke of the Lord (2Sam. 22:16). Tēḇēl is also used to denote what was firmly established, i.e., the world (Psm. 93:1; 96:10); something that would be punished for its evil (Isa. 13:11); and what will be filled by Israel upon their blossoming (Isa. 27:6). In Nahum, the world and all who live in it will tremble at the presence of the Lord (Nam. 1:5).

as a wilderness,...

מִדְבָּר

miḏbār: I. A masculine noun meaning mouth, speech. It refers to the human instrument of talking, the mouth, but in context its beauty and pleasantness are stressed (Song 4:3). It stands in parallel usage to lips which precedes it in the previous line.

II. A masculine noun referring to a desert, a wilderness. It indicates a wilderness area, a desert, or a pasture used for animals in general (Gen. 37:22; Job 38:26; Jer. 23:10; Joel 2:22); in reference to specific areas, especially the great Sinai wilderness (Deu. 2:7). Several other specific wilderness areas are indicated: the wilderness of Shur (Exo 15:22); of Qedesh (Psm. 29:8); of Beersheba (Gen. 21:14); of En Gedi (1Sam. 24:1,2) and others. It is used figuratively of the Lord making Israel like a wilderness (Hos. 2:3,5); and of the Lord depicted as a possible wilderness to His people (Jer. 2:31). Some wilderness areas featured cities and villages (Jos. 15:61; Isa. 42:11).

and destroyed...

הָרַס

hāras: A verb meaning to pull down, to break through, to overthrow, to destroy. In Miriam and Moses' song, God threw down His enemies (Exo. 15:7). Elijah told God that the Israelites had pulled down God's altars (1Kgs. 19:10, 19:14). The psalmist wanted God to break out the teeth of the wicked (Psm. 58:6,7) and also said that God would tear down the wicked and not build them up again (Psm. 28:5). The foolish woman tore down her own house (Pro. 14:1). On Mount Sinai, God cautioned Moses to warn the people not to force their way through to see God and then perish (Exo. 19:21). In Exodus, this word is used in an even stronger sense when God instructs the Israelites not to worship foreign gods but to utterly demolish them (Exo. 23:24).

the cities...

עִיר

‛iyr: A feminine noun meaning a city, a town. It is a place where a gathering of persons carry on life (Gen. 4:17). There are various cities: a city militarily protected, fortified (Jos. 19:29); small towns dependent on and closely connected to other cities (Jos. 13:17; Jer. 19:15); royal cities attached to the king (Jos. 10:2); country towns (1Sam. 27:5). The Israelites built cities for storage and defense (Exo. 1:11; 1Kgs. 9:19). The Lord had Israel set aside certain cities for refuge, asylum, and temporary safety (Num. 35:11; Jos. 20:2). The city of Jerusalem is uniquely termed the city of God (Psm. 46:4,5; 87:3). God looked for cities that were known for righteousness (Isa. 1:26); truth (Zec. 8:3); holiness (Neh. 11:1, 11:18; Isa. 48:2; 52:1). Unfortunately, Jerusalem became known as a city of oppression (Zep. 3:1); the city of blood (Ezk. 22:2; 24:6); along with Nineveh (Nam. 3:1). Cities were special to God, for there His people lived.

thereof; that opened...

פָּתַח

pāṯaḥ: A verb meaning to open, to loosen. It is used to indicate the opening of many things: figuratively, the windows of heaven (Gen. 7:11, 8:6); storehouses opened to distribute grain (Gen. 41:56); a grave (Ezk. 37:12-13); a cistern (Exo. 21:33); a mouth of a cave (Jos. 10:22); a letter (Neh. 6:5); one's hand (Psm. 104:28). Used of a river, it means to cause it to run, to flow with water (Isa. 41:18); it means to move, to sell commodities (Amos 8:5). In Ezk. 21:28, 33, it refers to drawing out one's sword. It has a general sense in many contexts of loosing something: saddles (Gen. 24:32); armor (1Kgs. 20:11). Of flowers, the petals bloom, open up (Song 7:12,13); of plowing, it means to open, loosen the ground (Isa. 28:24). It indicates unopened wine, wine still under pressure (Job 32:19).

not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not (= do not ever) steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deu. 32:21; Pro. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deu. 5:3).

the house...

בַּיִת

bayiṯ: A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deu. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as "house of Aaron" (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase "house of the king" (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning "house of God" (Gen. 12:8); Beth-shemesh, meaning "house of the sun" (Jos. 15:10); and Bethlehem, meaning "house of bread" (Gen. 35:19).

of his prisoners?...

אָסִיר

’āsiyr: A masculine noun meaning prisoner, captive. It refers to a variety of prisoners or captives: prisoners of war (Isa. 14:17); prisoners held in containment for various reasons (Gen. 39:20); or who had been under taskmasters (Job 3:18). These persons were also the object of God's special concern (Psm. 68:6,7; 69:33,34; 79:11). This word describes the freed captives, prisoners from the Babylonian exile, the exiles of Israel (Zec. 9:11). They were prisoners of hope (Zec. 9:12) awaiting their release from captivity in Babylon.