Book of Revelation Chapter 1 Vs. 3

Prologue

Rev. 1:3 Blessed [is] he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time [is] at hand.

The text of Revelation has an intentionally crafted and nuanced literary structure, which is characteristic of the Jewish apocalyptic tradition. Writings belonging to the genre often combine the various modes of letter, prophecy and poetry. Already in the third verse of Revelation, we encounter the first blessing of a carefully composed series of seven that will be interspersed through the letter.

Seven is a key number in the Biblical Hebrew tradition. It appears in the very beginning as the very culmination of God's creation, God's rest. John is very fond of it and uses it throughout the book of Revelation. There are seven assemblies, seven lamps, seven seals, seven trumpets, seven bowls of judgment.

The name Jesus Ἰησοῦς Iesus appears 14 times (= 2x7) in the Greek text. So it is not just seven but its multiples as well. This is in line with the seven sevens and the seventy sevens of Daniel (9:24-25) or the seven weeks of Shavout (Pentecost)

The first blessing of Revelation represents a kind of prologue for a chiastic structure that will follow.

The blessing summarizes or sets the stage for the remaining six blessings, which are expressed in the chaistic form of Semitic parallelism. This special literary structure comes into view only once one sees the entire set of blessings as a unit. Then the parallelism of meaning becomes obvious, and the choice of a seven fold structure more understandable. Viewed in isolation, however, the blessings may seem unexceptional.

Blessed is he... Three classes blessed:

1. Those who read the Revelation.

2. Those who hear it.

3. Those who keep things written therein.

Blessed...

μακάριος

makários; fem. makaría, neut. makárion, adj. A prose form of the poetic mákar (n.f.), blessed one. Blessed, possessing the favor of God, that state of being marked by fullness from God. It indicates the state of the believer in Christ (Mat. 5:3-11, "Blessed . . . for my sake"; Luke 6:20-22, "Blessed . . . for the Son of man's sake"), said of one who becomes a partaker of God's nature through faith in Christ (2Pet. 1:4). The believer is indwelt by the Holy Spirit because of Christ and as a result should be fully satisfied no matter the circumstances. Makários differs from the word "happy" in that the person is happy who has good luck (from the root hap meaning luck as a favorable circumstance). To be makários, blessed, is equivalent to having God's kingdom within one's heart (Mat. 5:3, 5:10). Aristotle contrasts makários to endeḗs, the needy one. Makários is the one who is in the world yet independent of the world. His satisfaction comes from God and not from favorable circumstances.

Deriv.: makarízō, to declare blessed.

Syn.: eulogētós, blessed, well-spoken of; eulogēménos, blessed; eulogéō, to eulogize, bless, thank.

Ant.: talaípōros, miserable, wretched; eleeinós, pitiable, miserable.

As this word and its cognates occur at least fifty-five times in the New Testament, it is important to understand its history, which is interesting because it is one of those numerous words which exhibit the influence of Christian association and usage in enlarging and dignifying their meaning. It is commonly rendered blessed, both in the A. V. and Rev., and that rendering might properly be given it in every instance.

Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich. It scarcely varies from this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of divine blessedness was not essentially moral. The gods were blessed because of their power and dignity, not because of their holiness. In general, says Mr. Gladstone Homer and the Homeric Age the chief note of deity with Homer is emancipation from the restraints of moral law. Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they have personally ceased to observe its rules, either for or among themselves. As compared with men, in conduct they are generally characterized by superior force and intellect, but by inferior morality.

is he that readeth,...

ἀναγινώσκω

anaginṓskō; fut. anagnṓsomai, 2d aor. anégnōn, perf. pass. anégnōsmai, aor. first pass. anegnṓsthēn, from aná, an emphatic, and ginṓskō, to know. To perceive accurately. Later it came to mean to recognize. In Attic Gr., it usually meant to read and always so in the NT and the Sept. The consequential meaning is to know by reading (Mat. 12:3, 12:5; 19:4; 21:16, 21:42; 22:31; 24:15; Mark 2:25; 12:10, 12:26; 13:14; Luke 6:3; 10:26; John 19:20; Acts 8:28, 8:30, 8:32; 15:31; 23:34; 2Cor. 1:13; Eph. 3:4; Rev. 1:3; 5:4; Sept.: Deu. 17:19; 2Kgs. 5:7; Isa. 29:11-12). To read aloud before others (Luke 4:16; Acts 13:27; 15:21; 2Cor. 3:15; Col. 4:16; 1Th. 5:27; Sept.: Deu. 31:11; 2Kgs. 22:11; Neh. 13:1). Metaphorically in 2Cor. 3:2, "our letter . . . read of all men" (a.t.), i.e., open, manifest.

Deriv.: anágnōsis, reading.

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.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

they that hear...

ἀκούω

akoúō; fut. akoúsō, aor. pass. ēkoústhēn, perf. akḗkoa, perf. pass. ḗkousmai. To hear. It governs a gen. either of the person or thing, to hear someone or something, or more usually an acc. of the thing.

(I) To hear in general (Mat. 2:3, 2:9, 2:18; 9:12; 10:27; 11:5; 12:19; Mark 7:25; 10:41; 14:64; Luke 7:3, 7:9; John 3:8; Sept.: Gen. 3:8, 3:10).

(II) To hear with attention, hearken or listen to (Mark 4:3; 7:14; 12:29, 12:37; Luke 5:1; 10:39; 11:31; Acts 2:22; 15:7); in respect to a teacher (Mark 6:20; Luke 15:1; 19:48); hoi akoúontes (pres. part. pl. as part. noun), these hearing, i.e., disciples to understand, hear with the ear of the mind (Mat. 11:15; John 8:43, 8:47; 1Cor. 14:2).

(III) Intrans., to have the faculty of hearing, spoken of the deaf (Mat. 11:5; Mark 7:37; Rom. 11:8, "ears unable to hear" [a.t.]; Mat. 13:14, "hearing ye shall hear"; Acts 28:26; Sept.: Exo. 15:26; 19:5; Mat. 13:15, to be "dull of hearing"). Used trans. and either absolutely or constructed with the acc. or gen. of the thing heard and usually with gen. of the person from whom one hears. Instead of the gen. of thing we find perí, about, followed by the gen. (Mark 5:27; Acts 9:13); instead of the gen. of person, we have apó, from, followed by the gen. (Acts 9:13, 1Jn. 1:5); pará, from, followed by the gen. (John 8:26); ek, from, out of, followed by the gen. (2Cor. 12:6). To hear, perceive with the ears. To hear effectually or so as to perform or grant what is spoken, to obey (Mat. 10:14; 17:5; 18:15-16; Mark 6:11; John 9:31; 11:41; Acts 3:22-23; 4:4, 4:19; 1Jn. 4:5-6; 5:14-15).

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.

words...

λόγος

lógos; gen. lógou, masc. noun from légō, to speak intelligently. Intelligence, word as the expression of that intelligence, discourse, saying, thing.

(I) Word, both the act of speaking and the thing spoken.

(A) Word, as uttered by the living voice, a speaking, speech, utterance (Mat. 8:8; Luke 7:7; 23:9; 1Cor. 14:9; Heb. 12:19); a saying, discourse, conversation (Mat. 12:37; 15:12; 19:22; 22:15; 26:1; John 4:29; Acts 5:24). Metonymically, the power of speech, delivery, oratory, eloquence (1Cor. 12:8; 2Cor. 11:6; Eph. 6:19). To speak a word against someone (Mat. 12:32); to someone (Luke 12:10). The Word of God, meaning His omnipotent voice, decree (2Pet. 3:5, 3:7; Sept.: Psm. 32:6 [cf. Gen. 1:3; Psm. 148:5]).

(B) An emphatic word, meaning a saying, declaration, sentiment uttered. (1) Generally (Mat. 10:14; Luke 4:22; 20:20; John 6:60; Sept.: Pro. 4:4, 4:20). In reference to words or declarations, e.g., which precede (Mat. 7:24, 7:26; 15:12; 19:22; Mark 7:29; John 2:22; 4:50; 6:60; 7:40; 10:19; Acts 5:24; Tit. 3:8; Rev. 19:9); which follow (John 12:38; Acts 20:35; Rom. 9:9; 13:9; 1Cor. 15:54; 1Tim. 3:1; Sept.: 1Kgs. 2:4). Followed by the gen. of thing (Heb. 7:28); the word, declaration of a prophet, meaning prediction, prophecy (Luke 3:4; John 12:38; Acts 15:15; 2Pet. 1:19; Rev. 1:3). With the meaning of a proverb, maxim (John 4:37). (2) In reference to religion, religious duties, with the meaning of doctrine, precept (Acts 15:24; 18:15; Tit. 1:9; Heb. 2:2); words of faith (1Tim. 4:6); word of men (1Th. 2:13; 2Tim. 2:17); of a teacher (John 15:20); especially of God, the Word of God, meaning divine revelation and declaration, oracle (John 5:38; 10:35); as announcing good, divine promise (John 5:24; Rom. 9:6; Heb. 4:2; Sept.: Psm. 50:6), or evil (Rom. 3:4 from Psm. 51:4; Rom. 9:28 from Isa. 10:22-23; Heb. 4:12). In relation to duties, precept (Mark 7:13; 8:55; Sept.: Exo. 35:1). Of the divine declarations, precepts, oracles, relating to the instructions of men in religion, the Word of God, i.e., the divine doctrines and precepts of the gospel, the gospel itself (Luke 5:1; John 17:6; Acts 4:29, 4:31; 8:14; 1Cor. 14:36; 2Cor. 4:2; Col. 1:25; 1Th. 2:13; Tit. 1:3; Heb. 13:7). With "of God" implied (Mark 16:20; Luke 1:2; Acts 10:44; Php. 1:14; 2Tim. 4:2; Jas. 1:21; 1Pet. 2:8; Rev. 12:11); the word of truth (2Cor. 6:7; Eph. 1:13; 2Tim. 2:15; Jas. 1:18); the word of life (Php. 2:16); the word of salvation (Acts 13:26); the word of the kingdom (Mat. 13:19); with the kingdom implied (Mat. 13:20; Mark 4:14); the word of the gospel (Acts 15:7); the word of the cross (1Cor. 1:18); the word of His grace (Acts 14:3; 20:32). In the same sense of Christ, the word of Christ (John 5:24; 14:23-24; Col. 3:16); the word of the Lord (Acts 8:25).

of this prophecy,...

προφητεία

prophēteía; gen. prophēteías, fem. noun from prophēteúō, to prophesy. A prophesying or prophecy.

(I) Particularly prediction, the foretelling of future events, including the declarations, exhortations, and warnings uttered by the prophets while acting under divine influence; of the prophecies of the OT (Mat. 13:14; 2Pet. 1:20-21); the revelations and warnings of the Book of Revelation (Rev. 1:3; 22:7, 22:10, 22:18-19, equal to marturía, witness, as in Rev. 19:10. See also Sept.: 2Chr. 15:8). In 1Tim. 1:18; 4:14, prophēteía refers either to the prophetic revelations or directions of the Holy Spirit by which persons were designated as officers and teachers in the primitive church (cf. Acts 13:2; 20:28; 1Cor. 12:4-8 ff.; 1Cor. 14:24, 14:30-31), or to the authoritative declaration made by the presbytery of the fitness for ministry of one whom they are ordaining.

(II) Prophecy, meaning the prophetic office, the prophetic gift, spoken in the NT of the peculiar charisma or spiritual gift imparted to the primitive teachers of the church (Rom. 12:6; 1Cor. 12:10; 13:2, 13:8; 14:22). See prophḗtēs.

(III) Metonymically a prophesying, the exercise of the prophetic office, the acting as an ambassador of God and the interpreter of His mind and will (Rev. 11:6). Specifically the exercise of the prophetic gift or charisma in the primitive church (1Cor. 14:6; 1Th. 5:20).

and... see above.

keep...

τηρέω

tēréō; contracted tērṓ, fut. tērḗsō, from tērós (n.f.), a warden, guard. To keep an eye on, watch, and hence to guard, keep, obey, trans.:

(I) Particularly to watch, observe attentively, keep the eyes fixed upon, with the acc. (Rev. 1:3, keeping for the fulfillment of the prophecy; Rev. 22:7, 22:9; Sept.: Ecc. 11:4; Pro. 23:26). Figuratively, to obey, observe, keep, fulfill a duty, precept, law, custom, or custom meaning to perform watchfully, vigilantly, with the acc. (Mat. 19:17; John 14:15, 14:21; 15:10; 1Tim. 6:14; 1Jn. 2:3-4; 3:22, 3:24; 5:2-3; Rev. 12:17; 14:12); a saying or words (John 8:51-52, 8:55; 14:23-24; 15:20; 17:6; 1Jn. 2:5; Rev. 3:8, 3:10); the law (Acts 15:5, 15:24; Jas. 2:10); tradition (Mark 7:9); the Sabbath (John 9:16). Generally with the acc. expressed (Rev. 2:26, "he that . . . keepeth my works," meaning the works which I have required. See Mat. 23:3; 28:20; Acts 21:25; Rev. 3:3; Sept.: generally, Pro. 3:1, 3:21; 8:34).

(II) To keep, guard a prisoner, with the acc. (Mat. 27:36, 27:54; Acts 12:5-6; 16:23; 24:23; 25:4, 25:21; 1Jn. 5:18, is on his guard). Part. (Mat. 28:4, "the keepers," guards). Of things such as the clothes (Rev. 16:15; Sept.: Song 3:3); of things (Sept.: Song 8:11-12). Figuratively meaning to keep in safety, preserve, maintain, with the acc. of thing (Eph. 4:3; 2Tim. 4:7; Jude 1:6, negatively, deserting their first estate; Sept.: Pro. 16:17). Figuratively, with the acc. and adjuncts: of persons (2Cor. 11:9; 1Tim. 5:22; Jas. 1:27); with an adv. (1Th. 5:23); with the dat. of person (Jude 1:1). Followed by en, in, with the dat. of state (John 17:11-12; Jude 1:21); by ek, from, followed by the gen. (John 17:15; Rev. 3:10); by apó, from, followed by the gen. (Jas. 1:27; Sept.: Pro. 7:5).

those things which are written...

γράφω

gráphō; fut. grápsō. To engrave, write (Mark 10:4; Luke 1:63; John 21:25; Gal. 6:11; 2Th. 3:17). The ancient Greeks equated gráphō with xéō, to carve. They carved figures with meaning on wooden tablets and later replaced these when letters were developed. The engraved tablet was covered with another, and being tied together and sealed, constituted the form of an ancient letter. The Sept. several times applies the word in this sense of engraving, carving, or cutting out (1Kgs. 6:29; Isa. 22:16 [cf. Job 19:23-24]). From Exo. 31:18; 32:16; 2Cor. 3:7 we deduce that the first literal writing was of this kind. Thus originally the word meant to cut in, make an incision. Later, with the invention of the parchment and paper, it came to mean to write, to delineate literal characters on a tablet, parchment, or paper (Luke 1:63; 16:6-7; John 8:6; 19:19; Acts 23:25; 3Jn. 1:13). It also came to mean to describe in writing (John 1:45; Rom. 10:5); to write a law, command in writing, as would a legislator (Mark 12:19). The writing of names in heaven emphasizes that God remembers and will not forget, since by writing, the name of a person is fixed. The use of the word gégraptai, it is written, in the perf. tense refers authoritatively to what is found written in Holy Scripture and denotes legislative act or enactment. In the sphere of revelation, the written records hold this authoritative position, and gégraptai always implies an appeal to the indisputable and legal authority of the passage quoted (Mat. 4:4, 4:6-7, 4:10; 11:10). It is completed by additions such as "in the law" (Luke 2:23; 10:26); "in the book of the words of Isaiah" (Luke 3:4); "in the prophets" (John 6:45).

therein:...

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. 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).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

for...

γάρ

gár; a causative particle standing always after one or more words in a clause and expressing the reason for what has been before, affirmed or implied. For, in the sense of because, and so forth.

(I) When it stands by itself:

(A) After an antecedent sentence expressed (Mat. 1:20), the antecedent sentence expressed being "fear not to take unto thee Mary thy wife: for [gár] that which is conceived in her." Mat. 1:21, "Thou shalt call his name Jesus: for [gár] he shall save," also Mark 1:22; 6:18; Luke 1:15. After a clause of prohibition or caution (Mat. 3:9; 24:5; Luke 7:6). Gár is also put after two words in a clause (Mat. 2:6; Mark 1:38; Luke 6:23; John 12:8; Acts 4:20). Gár is often found in two consecutive clauses where the same idea is expressed twice, that is, affirmatively and negatively or generally and specifically (John 8:42; 1Cor. 16:7; 2Cor. 11:19), or where the latter clause is dependent on the former (Mat. 10:20; Mark 6:52; John 5:21-22; Acts 2:15), or where two different causes are assigned (Mat. 6:32; 18:10-11; Rom. 16:18-19). In similar circumstances gár is also found in three consecutive clauses (Mat. 16:25-27; Mark 9:39-41; Luke 9:24-26; Acts 26:26). In Mat. 26:10, 26:12 the phrases, "for she hath wrought a good work" (Mat. 26:10) and "for in that she hath poured" (Mat. 26:12) refer to the act of the woman, but in Mat. 26:11 in the phrase "for ye have the poor always" refers to the objection of the disciples. The gár is also sometimes repeated where the writer again takes on the sentence which began with gár and was interrupted (Rom. 15:26-27; 2Cor. 5:2, 5:4).

the... see above.

time...

καιρός

kairós; gen. kairoú, masc. noun. Season, opportune time. It is not merely as a succession of minutes, which is chrónos, but a period of opportunity (though not necessity). There is really no Eng. equivalent to the word kairós, appropriate or opportune time, which when used in the pl. with chrónoi (times), is translated as "seasons," times at which certain foreordained events take place.

(I) Fit time, proper season.

(A) Generally equivalent to opportunity, occasion (Acts 24:25; Rom. 13:11; 2Cor. 6:2; Gal. 6:10; Eph. 5:16; Col. 4:5; Heb. 11:15; see John 7:6).

(B) Appointed time, set time, certain season, equivalent to a fixed and definite time or season. Followed by the gen. (Mat. 13:30, "in the time of harvest," i.e., the usual season; Mat. 21:34, 21:41; Mark 11:13; Luke 1:20; 8:13; 19:44; Acts 3:19, "times of refreshing" or appointed of God; 2Tim. 4:6; Heb. 9:10; 11:11; Sept.: Ecc. 3:1 ff.); by the gen. of person or a pron. as "my time," as appointed of God, e.g., in which I am to suffer (Mat. 26:18) or accomplish any duty (Luke 21:24, "the times [or seasons] of the Gentiles"; John 7:6, 7:8; 2Th. 2:6; Rev. 11:18). In Gal. 6:9, "one's own due time" (a.t.); see 1Tim. 2:6; 6:15; Tit. 1:3. With a demonstrative art. or pron. as ho nún, the present season or opportunity; hoútos, this; ekeínos, that time, i.e., definitely marked out and expressed (Mat. 11:25; 12:1; 14:1; Mark 10:30; Luke 13:1; 18:30; Acts 12:1; Rom. 3:26; 8:18; 11:5; 2Cor. 8:14; Eph. 2:12). Kairós éschatos (éschatos, last), last time, season, opportunity (1Pet. 1:5); kairoí hústeroi (hústeroi, later, final), latter or final times (1Tim. 4:1); kairós enestēkṓs, perf. part. of enístēmi, to be present, the present time (Heb. 9:9). Generally (Mark 12:2, at the proper season; Acts 17:26; Gal. 4:10; 2Tim. 4:3, time appointed of God; Rev. 12:12, a short time to use). With a prep., e.g., áchri, until, áchri kairoú, for or during a certain season (Luke 4:13; Acts 13:11); en, in, en kairṓ, in due time (Mat. 24:45; Luke 20:10; 1Pet. 5:6; see Acts 7:20); katá, according as, katá kairón, at the set time (John 5:4; Rom. 5:6; see Acts 19:23; Rom. 9:9); pró, before, pró kairoú, before the proper time (1Cor. 4:5); prós, toward, prós kairón, for a season (Luke 8:13; 1Cor. 7:5); prós kairón hṓras, hour, meaning for a short time (1Th. 2:17). In allusion to the set time for the coming of the Messiah in His kingdom or for judgment (Mat. 8:29; 16:3; Mark 1:15; 13:33; Luke 12:56; 21:8; Acts 1:7; Rom. 13:11; 1Cor. 7:29; Eph. 1:10; 1Th. 5:1; 1Pet.1:11; 4:17; Rev. 1:3; 22:10). In the pl., kairoí is used in an absolute sense of times and circumstances appointed of God (2Tim. 3:1).

is at hand...

ἐγγύς

eggús; adv. Close, near.

(I) Of place (John 19:42). With the gen. (John 3:23; 6:19, 6:23; 11:18, 11:54; 19:20; Acts 1:12); with the acc. (Luke 19:11; Sept.: Gen. 45:10; Ezk. 23:12). With the dat. (Acts 9:38; 27:8; Sept. metaphorically: Psm. 34:18). Metaphorically meaning near, nigh (Php. 4:5, "the Lord is near" [a.t.] means He is ready to help [cf. Php. 4:6 {see also Psm. 34:18; 145:18}]). With the gen. (Heb. 6:8; 8:13). He is near you or close at hand, meaning ready to help (Rom. 10:8, quoted from Deu. 30:14). Those who are near are the Jews, having the knowledge and worship of the true God, as opposed to those who are far, meaning the Gentiles (Eph. 2:17; Sept.: Isa. 57:19). To become near to God means to embrace the gospel (Eph. 2:13).

(II) Of time (Mat. 24:32; Mark 13:28; Luke 21:30). The expression "at the doors" (Mat. 24:33; Mark 13:29) means near. The time is near (Mat. 26:18; Rev. 1:3; 22:10); the Passover (John 2:13; 6:4; 11:55); the feast (John 7:2); the kingdom of God (Luke 21:31); the Lord (Php. 4:5 [cf. Heb. 10:37]). The day is at hand (Sept.: Ezk. 30:3; Joel 1:15; 2:1).

Deriv.: eggízō, to bring near; eggúteron, nearer.

Ant.: makrán, far, afar off; makróthen, from afar; pórrō, a great way off; pórrōthen, afar off; porrōtérō, further.

The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.

Therefore may he now, ere yet he enters upon his task, pronounce a blessing upon those who shall pay due heed to what he is to say. Does he think of the person by whom the apostolic writings were read aloud in the midst of the Christian congregation? then, Blessed is he that readeth. Does he think of those who listen? then, Blessed are they that hear the words of the prophecy. Or, lastly, does he think not merely of reading and hearing, but of that laying up in the heart to which these were only preparatory? then, Blessed are they that keep the things which are written therein, for the season, the short season in which everything shall be accomplished, is at hand.

John concluded his prologue with the time is near. The word time kairos refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 11:40; 12:4, 12:9). The end time, as a time period, is mentioned in Rev. 11:18 and Rev. 12:12. In Rev. 12:14 the word time means a year (cf. Dan. 7:25); and the phrase time, times, and half a time means one year time plus two years times plus six months half a time, totaling three and one-half years - the length of the time of the end. Rev. 1:3 includes the first of seven beatitudes in the book (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 22:14).

The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.



The Seven “Beatitudes” in Revelation

Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near (Rev. 1:3).

Then I heard a voice from heaven say, ‘Write: Blessed are the dead who die in the Lord from now on. Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them’ (Rev. 14:13).

Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed (Rev. 16:15).

Then the angel said to me, ‘Write: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God’ (Rev. 19:9).

Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with Him for a thousand years (Rev. 20:6).

Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book (Rev. 22:7).

Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city (Rev. 22:14).


The early church read the entire book of Revelation every time they met. This is the only book in the Bible that promises a blessing to those who read it, and those who listen to it being read. The preacher and the congregation that heed the teachings taught here will be blessed.

Book of Jeremiah Chapter 50 Vs. 14

 Judgment on Babylon

Jer. 50:14 Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the LORD.

Put yourselves in array...

עָרַךּ

‛āraḵ: I. A verb meaning to arrange, to set in order, to prepare. It is used of arranging or preparing something for various reasons. As a technical military term, it means to prepare for battle, to get in battle array (Gen. 14:8); to be ready, to set up for battle (Jer. 6:23; Joel 2:5); to organize, to lay something out in order (Gen. 22:9; Lev. 24:8; Num. 23:4); to dress lamps, to care for them (Exo. 27:21); to arrange items on a table (Exo. 40:4, 40:23; Isa. 21:5). It is used figuratively of the terrors or words of the Lord set out, prepared against someone (Job 6:4; 32:14); of preparing an argument or legal case (Job 13:18). It describes the presentation of prayer to the Lord (Psm. 5:3,4); of the Lord's preparation of a meal, a table for His children (Psm. 23:5; 78:19). It is used of Lady Wisdom's preparation of a table of wisdom for those who seek her (Pro. 9:2). The word is used to describe what has been prepared by God, Topheth, a place of human sacrifice (Isa. 30:33).

II. A verb meaning to set a value, to lend a tax. It describes the process of a priest setting a value on someone or something (Lev. 27:8, 27:12, 27:14); as well as the process of leveling a tax evaluation and collection on a people (2Kgs. 23:35).

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).

Babylon...

בָּבֶל

bāḇel: A proper noun designating Babel or Babylon, a name meaning "confession" and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, "a mighty warrior" and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers (ziggurats) were built to approach the gods as humankind deemed necessary. God stopped the building of these "towers of hubris" (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Eze., Dan., Mic., Zec.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deu. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr 36:20-23; Ezra 1:1-3; Zec. 2:7,11).

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).

all...

כֹּל

kōl: A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

ye that bend...

דָּרַךּ

dāraḵ: A verb meaning to tread, to bend. It refers to walking on, over, or along or to pressing something with one's feet, trampling. It also takes on the sense of subduing something or someone or simply going forth. Its main usages can be: a star or person may go forth, march forth (Num. 24:17; Jdg. 5:21); to tread on land or one's enemy (Deu. 1:36; 11:25; Jdg. 20:43; Job 28:8); a path, meaning life itself (Isa. 59:8); to defeat enemies by treading on them (Deu. 33:29); the march or assault of an enemy (1Sam. 5:5; Psm. 11:2; 37:14; 91:13; Mic. 1:3). It is used to indicate treading wine or oil presses (Neh. 13:15; Job 24:11; Mic. 6:15) and figuratively to depict the Lord treading the wine press of judgment (Isa. 63:3). In its extended meaning, it indicates directing or bending a bow (Jer. 51:3; Zec. 9:13). It refers to the spiritual walk in high places made possible by the Lord (Hab. 3:19).

the bow,...

קֶשֶׁת

qešeṯ: A feminine noun indicating a bow; a rainbow. It is used figuratively of God's bow, the rainbow set for all time in the heavens (Gen. 9:13-14, 9:16). Otherwise, it refers to one of the most common weapons of war in antiquity, a bow (Gen. 48:22; Jos. 24:12; Hos. 2:18,20). A bow-shot was the distance covered by an arrow shot from a bow (Gen. 21:16). The bow and arrow was commonly used for hunting (Gen. 27:3). The phrase ben-qešeṯ, son of a bow referred to an arrow, a useless weapon against Leviathan (Job 41:28,20). Judah is described as the Lord's bow (Zec. 9:13). The phrase rišp̱ê-qāšet means the flaming of the bow, its arrows (Psm. 76:3 [4]). Hosea speaks of a bow of deception, one that misses its goal, when referring to his people Israel (Hos. 7:16). Job speaks of a bow (Job 20:24). Isa. 21:17 refers to bowmen, lit., the number of the bow. Men with the bow refers to archers, bowmen (1Sam. 31:3).

shoot...

יָדָה

yāḏāh: A verb meaning to acknowledge, to praise, to give thanks, to confess, to cast. The essential meaning is an act of acknowledging what is right about God in praise and thanksgiving (1Chr. 16:34). It can also mean a right acknowledgment of self before God in confessing sin (Lev. 26:40) or of others in their God-given positions (Gen. 49:8). It is often linked with the word hālal in a hymnic liturgy of "thanking and praising" (1Chr. 16:4; 23:30; Ezra 3:11; Neh. 12:24, 12:46). This rightful, heavenward acknowledgment is structured in corporate worship (Psm. 100:4; 107:1, 107:8, 107:15, 107:21, 107:31), yet is also part of personal lament and deliverance (Psm. 88:11,10). Several uses of yāḏāh evidence an essence of motion or action (as something given), intensively referring twice to cast or to throw down (Lam. 3:53; Zec. 1:21; 2:4), and once it means to shoot (as an arrow; Jer. 50:14).

at her, spare...

חָמַל

ḥāmal: A verb meaning to have pity, to show pity, to have compassion, to spare. It expresses pity or compassion toward something or someone, a child or other persons (Exo. 2:6; 1Sam. 15:9, 15:15; 23:21; 2Sam. 12:6; Zec. 11:5-6; Mal. 3:17). Without pity (lō’ ḥomal) means to do something ruthlessly (Isa. 30:14; Lam. 2:2) or without any restraint (Jer. 50:14). It can take on the nuance of holding on to something, desiring it, such as holding evil in one's mouth (Job 20:13) or being unwilling to do something right or that is costly to oneself (2Sam. 12:4).

no arrows:...

חֵץ

ḥēṣ: A masculine noun denoting arrow. It was a hunting and military missile shot from a bow (1 horically in various ways: the Lord's arrows (Num. 24:8; Deu. 32:23, 32:42) which were His judgments; or even His Messianic ruler sent by Him (Psm. 45:5,6). His arrow of deliverance for His people was like lightning (Zec. 9:14). The wickedness and harmful words of evil persons are described as arrows of violence (Psm. 11:2; 64:3,4; 91:5; Pro. 25:18). A fool's or demented person's words are described as arrows, firebrands, and even death (Pro. 26:18). Isaiah's Servant of the Lord is His choice arrow (Isa. 49:2). Jeremiah describes himself as the target of the Lord's arrow of judgment (Lam. 3:12).

for she hath sinned...

חֶטְאָה

ḥeṭ’āh, חָטָא

ḥāṭā’: A verb meaning to miss the mark, to wrong, to sin, to lead into sin, to purify from sin, to free from sin. Four main Hebrew words express the idea of sin in the Hebrew Bible, with this word used most often. Its central meaning is to miss the mark or fail. It is used in a non-moral or nonreligious sense to indicate the simple idea of missing or failing in any task or endeavor. In Jdg. 20:16, it indicated the idea of a slinger missing his target. The verb also indicated the situation that arose when something was missing (Job 5:24); or it described a failure to reach a certain goal or age (Pro. 19:2; Isa. 65:20). These are minor uses of the verb. The word is used the most to describe human failure and sin. It indicates failure to do what is expected; the one who fails to find God in this life destroys himself (Pro. 8:36). Many times the word indicates being at fault (Gen. 20:9; Exo. 10:16; 2Kgs. 18:14; Neh. 6:13) as Pharaoh was toward Moses or to be guilty or responsible (Gen. 43:9; 44:32). It regularly means to sin; Pharaoh sinned against God (Exo. 10:16). People can also sin against other human beings (Gen. 42:22; 1Sam. 19:4-5) or against their own souls (Pro. 20:2). The verb is used to indicate sin with no object given, as when Pharaoh admitted flatly that he had sinned (Exo. 9:27; Jdg. 10:15) or when Israel was described as a "sinful nation" (Isa. 1:4). Sometimes the writer used the noun from this same verbal root as the object of the verb for emphasis, such as in Exo. 32:30-31, where Moses asserted that Israel had sinned a great sin (Lev. 4:3; Num. 12:11). Sinning, unfortunately, is a universal experience, for there is no one who does not sin (Ecc. 7:20). Persons may sin with various parts of their bodies or in certain ways or attitudes. They may sin with their tongues or lips (Job 2:10; Psm. 39:1, 2). Persons may sin innocently or in such a way as to bring guilt on others (Lev. 4:2-3; Num. 15:27).

Three other stems of this verb are used less often. The intensive stem is used to indicate people bearing their own material losses or failures (Gen. 31:39); one freeing oneself from sin or purifying an object or person (Lev. 8:15; Psm. 51:7, 9); and one bringing a sin offering (Lev. 6:26,19 ; 2Chr. 29:24). The causative stem, besides indicating failure to miss a literal target, means to lead into sin, to lead astray. Jeroboam was an infamous king who caused all Israel to walk in sin (1Kgs. 14:16; 15:26). The reflexive stem communicates the idea of freeing oneself from sin. The Levites purified themselves (i.e., set themselves apart from sin) so they could work at the sanctuary (Num. 8:21).

against 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).

In view of the great uncertainty as to the origin and history of this prophecy, we do not intend to attempt any detailed exposition. Elsewhere whatever non-Jeremianic matter occurs in the book is mostly by way of expansion and interpretation, and thus lies in the direct line of the prophet’s teaching. But the section on Babylon attaches itself to the new departure in religious thought that is more fully expressed in Isaiah 40-66. Chapters 50, 51, may possibly be Jeremiah’s swan song, called forth by one of those Pisgah visions of a new dispensation sometimes granted to aged seers; but such visions of a new era and a new order can scarcely be combined with earlier teaching. We will therefore only briefly indicate the character and contents of this section.

Book of Isaiah Chapter 14 Vs. 16

 Israel's Remnant Taunts Babylon

Isa 14:16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;

They that see...

רָאָה

rā’āh, רֹאֶה

rō’eh

A verb meaning to see. Its basic denotation is to see with the eyes (Gen. 27:1). It can also have the following derived meanings, all of which require the individual to see physically outside of himself or herself: to see so that one can learn to know, whether it be another person (Deu. 33:9) or God (Deu. 1:31; 11:2); to experience (Jer. 5:12; 14:13; 20:18; 42:14); to perceive (Gen. 1:4, 1:10, 1:12, 1:18, 1:21, 1:25, 1:31; Exo. 3:4); to see by volition (Gen. 9:22-23; 42:9, 42:12); to look after or to visit (Gen. 37:14; 1Sam. 20:29); to watch (1Sam. 6:9); to find (1Sam. 16:17); to select (2Kgs. 10:3); to be concerned with (Gen. 39:23). It is also possible for this verb to require the individual to make a mental observation. As an imperative, it can function as an exclamation similar to hinnēh, which means to behold (Gen. 27:27; 31:50). Further, it can denote to give attention to (Jer. 2:31); to look into or inquire (1Sam. 24:15,16); to take heed (Exo. 10:10); to discern (Ecc. 1:16; 3:13); to distinguish (Mal. 3:18); to consider or reflect on (Ecc. 7:14). It can also connote a spiritual observation and comprehension by means of seeing visions (Gen. 41:22; Isa. 30:10).

thee shall narrowly... With this verse we now come back to the human king of Babylon who was made the subject of a double reference with Lucifer in Isa. 14:9-20. A man is the subject of Isa. 14:9-11, Isa. 14:16-20, but an angel is referred to in Isa. 14:12-15.

שָׁגָח

šāg̱āḥ

A verb meaning to gaze, to watch, to stare. It refers to a person's observing closely, looking intently at something, studying it but mainly appreciating something (Psm. 33:14; Song. 2:9). It takes on a sense of looking at intently in surprise or wonder (Isa. 14:16).

upon...

אֵל

’ēl, אֶל

’el

A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are: as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

thee, and consider...

בִּין

biyn

A verb meaning to discern, to perceive, to observe, to pay attention to, to be intelligent, to be discreet, to understand; in the causative sense, to give understanding, to teach; in the reflexive sense, to consider diligently. People can perceive by means of their senses: eyes (Pro. 7:7); ears (Pro. 29:19); touch (Psm. 58:9,10); taste (Job 6:30). But actual discerning is not assured. Those who hear do not always understand (Dan. 12:8). In the final analysis, only God gives and conceals understanding (Isa. 29:14).

thee, saying, Is this...

זֶה

zeh

A masculine demonstrative pronoun meaning this, these; this is, are; this (person), they. Used alone, the word may mean this one (man) (Gen. 5:29; Exo. 10:7; 1Sam. 10:27); an event, concept, action (Exo. 13:8; Job 15:17; Pro. 24:12; Ecc. 1:17). When repeated zeh . . . zeh, it means this . . . that or the one . . . the other, etc. (Exo. 14:20; 1Kgs. 3:23; 22:20; Isa. 6:3). It points out a noun that it precedes or follows (Exo. 32:1, 32:23; Deu. 21:20; Jos. 2:14, 2:20; 9:12; Jdg. 5:5). Used as a semiverb, it means this is, these are (Gen. 5:1; 20:13; 2Kgs. 3:23). It is coupled with certain words to make idioms, etc.: ’ēy-zeh mîy zeh meaning why, who is this, respectively (1Sam. 17:55-56; Job 28:12; Jer. 49:19); further one finds mah-zeh, how, what is this? (Gen. 27:20). With hennēh it means, behold, right here! (1Kgs. 19:5; Song 2:8-9; Isa. 21:9). It functions as the relative pronoun ’ašer, who, which, what, etc. in poetry: which (Psm. 74:2,3; 78:54; 104:8). It is used often with prefixes added to it: bāzeh, in this place (Gen. 38:21-22; 1Sam. 1:26); mizzeh, from here (Gen. 42:15); mizzeh . . . mizzeh means one side . . . on the other side (Exo. 17:12; 25:19). After the preposition ‛al, it means for this reason, on this account (Est. 6:3; Lam. 5:17).

the man...

אִישׁ

’iyš

A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

Is this the man that made the earth to tremble, that did shake kingdoms; That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners? Question 25. Next, Isa. 14:27.

that made the earth...

אֶרֶץ

’ereṣ

A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

to tremble...

רָגַז

rāg̱az

A verb meaning to shake, to tremble, to agitate, to disturb, to rouse up, to rage, to provoke. This term occurs forty-one times in the Old Testament and is utilized most often to express the idea of the physical moving or shaking of someone or something. Lands (1Sam. 14:15; Amos 8:8); mountains (Psm. 18:7,8; Isa. 5:25); the heavens (2Sam. 22:8); kingdoms (Isa. 23:11); and even the whole earth (Joel 2:10) are described as being shaken in this way, with the Lord's anger often given as the basis for the quaking. Often people, whether groups or individuals, would shake, i.e., were moved or stirred by deep emotions in response to specific circumstances. They trembled in fear (Exo. 15:14; Deu. 2:25; Isa. 64:2,1; Joel 2:1; Mic. 7:17); or shook in agitation or anger (Pro. 29:9; Ezk. 16:43); and even grief (2Sam. 18:33;19:1). Sometimes the word signifies the disturbing or rousing up of someone (1Sam. 28:15; 2Sam. 7:10; 1Chr. 17:9). Occasionally, it conveys the act of rebelling or raging against another, literally, to shake oneself against someone (cf. 2Kgs. 19:27-28; Isa. 37:28-29). This verb is related to the verbs rāg̱a‛ and rāg̱aš. The noun rōg̱ez is directly derived from it.

did shake kingdoms... Antichrist, the future king of Babylon, will shake many kingdoms:

1. He will get power over one the Syrian of the ten kingdoms to be formed inside the Roman empire territory (Dan. 8:9, 8:23).

2. He will use this one kingdom to overthrow three others in three and a half years (Dan. 7:8, 7:23-24).

3. The other six kingdoms of the ten will submit to him without further war (Rev. 17:12-17)

4. He will use the ten kingdoms to war with the countries north and east of the Roman empire region until he conquers them in the last three and a half years of this age (Dan. 11:44-45)

5. He will then gather the nations in an effort to destroy Israel, but he will be defeated at the second coming of Christ (Ezk. 38:1-23:39; Zec. 14:1-21; Rev. 14:1-20; 19:11-21).

that did shake...

רָעַשׁ

rā‛aš

A verb meaning to quake, to tremble, to shake, to leap, to be abundant. The word occurs thirty times in the Old Testament and most often refers to the physical, forceful (often violent), quick, back-and-forth movement of a physical body by an outside force. Frequently, the trembling or shaking takes place as nature's response to God's presence or to His activity of rendering divine judgment. Things shaken included the walls of a city (Ezk. 26:10); the thresholds of doors (Amos 9:1); the heavens (Joel 2:10, 3:16; 4:16; Hag. 2:6); the mountains (Jer. 4:24; Nam. 1:5); coast-lands or islands (Ezk. 26:15); kingdoms (Isa. 14:16); the earth or lands (Jdg. 5:4; 2Sam. 22:8; Psm. 60:2,4; 68:8,9; 77:18,19; Isa. 13:13; Jer. 8:16; 10:10; 49:21); Gentile nations (Ezk. 31:16; Hag. 2:7); and every living creature of creation (Ezk. 38:20). Twice the term conveys a much different action than the one related above. In the first rare usage, the verb portrays the leaping ability of a warhorse (Job 39:20). The second unique use expresses the psalmist's desire that there be an abundance of grain in the land (Psm. 72:16).

kingdoms...

מַמְלָכָה

mamlāḵāh

A feminine noun meaning kingdom. Often the term refers to the royal power an individual in sovereign authority possesses. Because Solomon did not keep the Lord's covenant and commandments, his kingdom (that is, his power to rule) was torn from his son (1Kgs. 11:11; cf. 1Sam. 28:17; 1Kgs. 14:8). In many other places, however, the word is utilized concretely to denote a people under a king (that is, a realm). The kingdom (or realm) of King Sihon of the Amorites and the kingdom (realm) of King Og of Bashan were given to the Gadites, Reubenites, and the half-tribe of Manasseh (Num. 32:33; cf. Exo. 19:6; Deu. 28:25; 1Sam. 24:20,21). In some passages, the word functions as an adjective, meaning royal (e.g., city of the kingdom = royal city; Jos. 10:2; 1Sam. 27:5; cf. 2Kgs. 11:1; 2Chr. 23:20; Amos 7:13). This noun derives from the verb mālaḵ, as does its synonym, malḵûṯ.

Who see thee at thee are gazing;

Upon thee they muse: I

s this the man that staggered the earth,

Shaker of kingdoms?

Setting the world like the desert,

Its cities he tore down:

Its prisoners he loosed not

(Each of them) homeward.

All kings of people, yes all,

Are lying in their state;

But thou! thou art flung from thy grave,

Like a stick that is loathsome.

Be-shrouded with slain, the pierced of the sword,

Like a corpse that is trampled.

They that go down to the stones of a crypt,

Shalt not be with them in burial.

For thy land thou hast ruined,

Thy people hast slaughtered.

Shall not be mentioned for aye

Seed of the wicked!

Set for his children a shambles,

For guilt of their fathers!

They shall not rise, nor inherit (the) earth,

Nor fill the face of the world with cities.

Book of Hosea Chapter 2 Vs. 4

 Israel's Unfaithfulness Punished

And I will not have mercy upon her children; for they be the children of whoredoms. Hos. 2:4

And I will 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 (2Ch. 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).

have mercy upon...

רָחַם

rāḥam, רֻחָמָה

ruḥāmāh: A verb meaning to have compassion, to have mercy, to find mercy. The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering. The word occurs forty-seven times in the Old Testament, with God being by far the most common subject and His afflicted people the object (Deu. 13:17,18; 2Kgs. 13:23; Isa. 14:1; 30:18; 60:10; Jer. 12:15; 31:20; Lam. 3:32). Though the Lord showed compassion, it was not because of any meritorious work the recipient had done; it was solely due to God's sovereign freedom to bestow it on whom He chose (Exo. 33:19; cf. Rom. 9:14-16). Two types of people God has sovereignly chosen to have mercy on include those who fear Him (Psm. 103:13); and those who confess and forsake their sin (Pro. 28:13).

The children are like their mother: not only are they born of doubtful parentage, but are personally defiled. Not only is idolatry enshrined in the national sanctuary and the royal palace, but the people love to have it so. They endorse the degradation of their mother.

her children;...

בֵּן

bēn: A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Pro. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deu. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Ezk. 23:15, 23:17).

for they...

הֵם

hēm, הֵמָּה

hēmmāh: A masculine plural pronoun meaning they, these. Both forms are used alike. Its basic uses are: (1) with a verb form to serve as its subject or to emphasize its subject, meaning they or they themselves respectively (Gen. 6:4; Exo. 5:7; 18:22); (2) as a linking verb meaning is, are (Gen. 3:7; 48:5; Exo. 5:8; Job 6:7; Pro. 30:24); (3) as a demonstrative adjective coming after a noun and bearing the definite article (Gen. 6:4; Exo. 2:11) meaning those (Num. 14:38); (4) as an object of prepositions (Exo. 30:4; 36:1) meaning them, whom (Jer. 36:32) and translated as the particular preposition demands.

be the children... see her children above.

of whoredoms...

זְנוּנִים

z^enûniym: A masculine noun meaning fornication, prostitution, adultery, idolatry. Judah's daughter-in-law Tamar was accused of prostitution (Gen. 38:24). This word can also be used to describe cities like Nineveh (Nam. 3:4). Most often, it is used in a religious sense to describe, for instance, the unfaithfulness of Israel. Jezebel practiced idolatry (2Kgs. 9:22); and Jerusalem's idolatry was portrayed in a story where she was the prostitute Oho-libah (Ezk. 23:11, 23:29). God commanded Hosea to take an unfaithful wife (Hos. 1:2), who was also a picture of Israel (Hos. 2:2,4, 2:4,6; 4:12; 5:4).

God greatly blesses the children of those who are faithful to Him. We see what happened to those who worshipped false gods.

Exo. 20:5 "Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;"

We see then (what verse 4 above is speaking of). These children can repent and come to God on their own, however. The mother generally has a great deal to do with the moral character of her children. She has not taught them correctly in this particular instance.

Sometimes, the mother could be speaking of the church in our case. In that case, a church which does not teach truth could cause the members to fail.

The third threat involved the rejection of the wife’s children. The reason was that they were children of adultery. This may mean they were products of their mother’s illicit relationships, though probably it simply indicates they were covered with shame by reason of their association with such a mother (cf. Hos. 2:5 and Hos. 1:2). At any rate, the Lord announced they would not receive His love (rāḥam; cf. Hos. 1:6-8; 2:1), implying they would be disowned and become orphans. In this way any reminder of the relationship with their mother would be eliminated.

The harsh punishment threatened in Hos. 2:3-4 seems to imply complete termination of the marriage. The wayward wife would be executed and her children disowned. However, the context clearly demonstrates that this would not occur. This same anomaly occurs in Eze. 16:1-63 where Israel is executed as an adulteress (Eze. 16:35-42) only to be eventually restored to favor (Eze. 16:59-63). Apparently the harsh language was intended to emphasize the severity of the punishment without implying the absolute termination of the Lord’s relationship with Israel, a remnant will survive.