Word Studies¶

G974 — biblaridion (βιβλιαρίδιον) — "little book/scroll"¶

Original: βιβλιαρίδιον Transliteration: bibliarídion Part of Speech: Neuter noun Definition: A double diminutive of biblos (via biblion → biblaridion); a small booklet or scroll.

Translations¶

"little book" — 3 occurrences (Rev 10:8, 10:9, 10:10)
"a little book" — 1 occurrence (Rev 10:2, some versions)

Key Verses¶

All 4 NT occurrences are in Revelation 10: - Rev 10:2 — "And he had in his hand a little book [biblaridion] OPEN [ēneōgmenon, perfect passive participle]" - Rev 10:8 — Note: the heavenly voice uses BIBLION (G975), not biblaridion: "take the book [to biblion] which is open" - Rev 10:9 — "Give me the little book [to biblaridion]" — John reverts to the diminutive - Rev 10:10 — "I took the little book [to biblaridion] out of the angel's hand"

Significance¶

The diminutive form distinguishes this scroll from the sealed biblion of Rev 5:1. The biblaridion is SMALL and OPEN; the Rev 5 biblion was large and sealed. If the biblaridion is Daniel's prophecy now unsealed, the diminutive may indicate it is a portion (not the whole) of God's prophetic revelation. The OPEN state (ēneōgmenon, perfect passive = completed opening with continuing result) contrasts with Daniel's SEALED state (Dan 12:4).

G975 — biblion (βιβλίον) — "book/scroll"¶

Original: βιβλίον Transliteration: biblíon Part of Speech: Neuter noun Definition: A diminutive of biblos; a roll, scroll, book, bill, writing.

Translations¶

"book" — 20 occurrences (including Rev 5:2-9, 17:8, 20:12, 21:27, 22:7-19)
"books" — 2 (Jhn 20:30, 2Ti 4:13)
"a book" — 2 (Luk 4:17, Heb 10:7)
"a scroll" — 1 (Rev 6:14)
"a bill" — 1 (Mat 19:7)
"a writing" — 1 (Mar 10:4)

Key Verses¶

Rev 5:1 — "a book [biblion] written within and on the backside, sealed with seven seals" — THE sealed scroll
Rev 5:2-5,7-9 — 8 uses of biblion for the sealed scroll the Lamb opens
Rev 10:8 — "take the book [to biblion] which is open" — heavenly voice uses the LARGER word
Rev 22:7,9,10,18,19 — "the prophecy of this book [biblion]" — Revelation itself

The biblion/biblaridion Distinction¶

In Rev 10:8, the heavenly voice calls the book "to biblion" while John consistently calls it "to biblaridion." This creates an interpretive question: Is the biblaridion the SAME scroll as the Rev 5 biblion (just now fully opened and thus appearing smaller/simpler)? Or is it a DIFFERENT, smaller scroll (Daniel's prophecy specifically)? The vocabulary shift suggests the two are related but distinct — the sealed biblion of Rev 5 contains the entire prophetic plan; the open biblaridion of Rev 10 may be the specifically Danielic portion now unsealed.

G3144 — martys (μάρτυς) — "witness"¶

Original: μάρτυς Transliteration: mártys Part of Speech: Masculine noun Definition: A witness (literally, judicially, or figuratively); one who testifies.

Translations¶

"witnesses" — 18 occurrences (judicial and eyewitness contexts)
"witness" — 5 (Rev 1:5, 3:14 = Christ as "faithful witness")
"martyr" — 2 (Act 22:20 = Stephen; Rev 2:13 = Antipas)
"martyrs" — 1 (Rev 17:6 = "blood of the martyrs of Jesus")

Key Verses¶

Rev 11:3 — "my two witnesses [martyrsin mou]" — God claims them as HIS witnesses
Rev 1:5 — Jesus is "the faithful witness [martys]"
Rev 2:13 — Antipas "my faithful martyr [martys]" — same word, martyr sense
Rev 3:14 — Christ is "the faithful and true witness"
Rev 17:6 — "blood of the martyres of Jesus" — plural, same root
Act 1:8 — "ye shall be witnesses [martyres] unto me"
Deu 17:6 / 19:15 — two-witness legal principle (LXX uses martys)
2Co 13:1 — "In the mouth of two or three witnesses [martyrōn]"

Semantic Range¶

The word spans from courtroom testimony (Mat 18:16) to eyewitness proclamation (Act 1:8) to testimony-unto-death (Rev 2:13, 17:6). The English "martyr" derives directly from this Greek word. In Rev 11:3, BOTH senses converge: the two witnesses give testimony AND face death (11:7). The cognate noun martyria (G3141, "testimony") appears in Rev 11:7: "when they shall have finished their testimony [martyrian]."

G4395 — prophēteuo (προφητεύω) — "prophesy"¶

Original: προφητεύω Transliteration: prophēteúō Part of Speech: Verb Definition: To foretell events, divine, speak under inspiration, exercise the prophetic office.

Translations¶

"prophesied" — 6, "prophesy" — 4, "prophesieth" — 4, "Prophesy" — 3, "they shall prophesy" — 2, and others.

Key Verses¶

Rev 10:11 — "Thou must prophesy [prophēteusai] AGAIN [palin]" — renewed commission
Rev 11:3 — "they shall prophesy [prophēteusousin] a thousand two hundred and threescore days"
1Co 14:1,3,4,5,24,31,39 — extensive discussion of prophesying in the church
Act 2:17-18 — "your sons and your daughters shall prophesy" (Joel 2:28 fulfillment)

Significance for Rev 10-11¶

The command to "prophesy AGAIN" (palin, G3825) at Rev 10:11 implies a prior prophetic activity that was interrupted or completed, followed by a renewed commission. The scope is universal: "before many peoples, and nations, and tongues, and kings." In Rev 11:3, the two witnesses' primary activity is defined as prophesying — for 1260 days in sackcloth (mourning/penitence).

G3485 — naos (ναός) — "temple/shrine" (inner sanctuary)¶

Original: ναός Transliteration: naós Part of Speech: Masculine noun Definition: From a primary naiō (to dwell); a fane, shrine, temple — specifically the inner sanctuary where deity dwells.

Translations¶

"temple" — 35 occurrences
"the temple" — 4
"temples" — 2 (Act 17:24, pagan shrines)
"shrines" — 1 (Act 19:24, silver shrines of Diana)

Key Verses (Revelation — 16 occurrences)¶

Rev 11:1 — "measure the temple [naon] of God, and the altar" — inner sanctuary
Rev 11:2 — "the court without the temple [naou]" — cast out, not measured
Rev 11:19 — "the temple [naos] of God was opened in heaven, and... the ark"
Rev 15:5 — "the temple [naos] of the tabernacle of the testimony in heaven was opened"
Rev 15:8 — "the temple [naos] was filled with smoke from the glory of God"
Rev 21:22 — "I saw no temple [naon] therein: for the Lord God Almighty and the Lamb are the temple [naos]"

The naos vs. hieron Distinction¶

Feature	naos (G3485)	hieron (G2411)
Meaning	Inner sanctuary, shrine	Entire temple complex
In Revelation	16 occurrences	ZERO
Gospels/Acts	Both used	60+ occurrences
Significance	Where God dwells	Including outer courts

The EXCLUSIVE use of naos in Revelation means John is always referring to the inner sanctuary — God's dwelling place — not the temple complex. In Rev 11:1-2, this distinction is the INTERPRETIVE KEY: the naos (inner sanctuary) and altar are measured (protected/assessed); the aule (outer court) is CAST OUT and given to Gentiles. The measured space = true worship; the excluded space = compromised/external religion.

G3354 — metreō (μετρέω) — "to measure"¶

Original: μετρέω Transliteration: metréō Part of Speech: Verb Definition: To measure, ascertain in size by a fixed standard.

Translations¶

"measure" — 3 (Rev 11:1, 11:2, 21:15)
"ye mete" — 2 (Mat 7:2, Mar 4:24)
"he measured" — 2 (Rev 21:16, 21:17)
"it shall be measured" — 1 (Luk 6:38)

Key Verses¶

Rev 11:1 — "Rise, and measure [metrēson, aorist imperative] the temple of God"
Rev 11:2 — "measure it NOT [mē metrēsēs, subjunctive with negative prohibition]"
Rev 21:15-17 — Angel measures the New Jerusalem with a golden reed
Ezek 40:3-5 — Man with measuring reed measures the temple (OT parallel)

Significance¶

Measuring in biblical symbolism carries multiple potential meanings: (1) PROTECTION — what is measured belongs to God and is preserved (cf. Ezek 40-48, Zech 2:1-5); (2) ASSESSMENT/JUDGMENT — measuring to evaluate conformity to a standard; (3) DELIMITATION — defining boundaries between sacred and profane. In Rev 11:1-2, the measured naos is protected while the unmeasured court is given to the nations — suggesting measuring = preservation of true worship during a period of external oppression.

G12 — abyssos (ἄβυσσος) — "abyss/bottomless pit"¶

Original: ἄβυσσος Transliteration: abyssos Part of Speech: Feminine noun Definition: From alpha-privative and bythos (depth); depthless, the abyss.

Translations¶

"bottomless pit" — 5 (Rev 9:1,11; 11:7; 17:8; 20:1,3)
"deep" — 2 (Luk 8:31, Rom 10:7)
"bottomless" — 2 (Rev 9:1,2)

Key Verses¶

Rev 11:7 — "the beast that ascendeth out of the bottomless pit [abyssou]" — FIRST narrative beast
Rev 9:1 — "the key of the bottomless pit [abyssou]" — 5th trumpet
Rev 9:11 — "the angel of the bottomless pit [abyssou]" — Abaddon/Apollyon
Rev 17:8 — "the beast that... shall ascend out of the bottomless pit [abyssou]" — same beast
Rev 20:1,3 — "the angel... cast him into the bottomless pit [abysson]" — dragon imprisoned
Luk 8:31 — demons beg not to be sent "into the deep [abysson]"

LXX Usage¶

Gen 1:2 (tehom, primordial deep), Gen 7:11 (fountains of the great deep), Deu 8:7 (springs from depths), Psa 71:20 (depths of the earth)

Significance for Rev 11:7¶

The beast from the abyss in Rev 11:7 is the FIRST narrative introduction of a specific beast — before it appears in the main beast visions of Rev 13 and 17. Rev 17:8 explicitly identifies this beast: "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition." The abyss origin marks this as a demonic/satanic power, connecting to the 5th trumpet's abyss-opening (Rev 9:1-11).

G2411 — hieron (ἱερόν) — "temple complex"¶

Original: ἱερόν Transliteration: hierón Part of Speech: Neuter noun Definition: Neuter of hieros (sacred); a sacred place, the entire precincts of the temple including all outer courts and buildings.

Translations¶

"temple" — 58 occurrences (all in Gospels and Acts)

Key Verses¶

Mat 21:12 — "Jesus went into the temple [hieron] of God" — the complex
Mar 13:1 — "what manner of stones and what buildings [are here]!" — physical complex
Act 3:2 — "the gate of the temple [hieron] which is called Beautiful" — an outer gate
Act 21:26-30 — Paul in the temple [hieron] complex

CRITICAL ABSENCE from Revelation¶

hieron appears ZERO times in the entire book of Revelation, despite 71 total NT occurrences. John uses ONLY naos (16 times). This is theologically significant: Revelation's temple is always the inner sanctuary (where God dwells), never the physical temple complex. In Rev 11:1-2, the naos/aule distinction (inner sanctuary vs. outer court) replaces the naos/hieron distinction of the Gospels, but the principle is the same: the true dwelling of God (naos) is distinguished from the larger, external structures (aule/hieron).

Additional Word Studies¶

G455 — anoigo (ἀνοίγω) — "to open"¶

Significance for Rev 10:2,8: The perfect passive participle ēneōgmenon (from anoigo) appears twice to describe the biblaridion: "a little book OPEN" (10:2) and "the book which is OPEN" (10:8). The perfect tense indicates a completed action with an ongoing state — the book was opened at some point in the past and REMAINS open. This grammatical detail supports the sealed→unsealed arc: the book was sealed (Dan 12:4), was opened (by the Lamb, Rev 5-8), and is now in its permanently open state (Rev 10:2).

G5550 — chronos (χρόνος) — "time/delay"¶

Rev 10:6 significance: "that there should be chronos no longer." This word means either (a) chronological time in general, or (b) an interval of waiting/delay. The context favors "delay": the oath parallels Dan 12:7's response to "how long?" — the angel answers that at the seventh trumpet, God's mystery will be finished. The announcement is not that time itself ceases, but that the prophetic countdown reaches its terminus. Chronos appears 53 times in the NT; its meaning as "interval/period" is well attested (Act 1:7; 7:17; 14:28; 27:9).

G3466 — mystērion (μυστήριον) — "mystery"¶

Rev 10:7 significance: "the mystery of God should be finished." Mystērion in the NT typically refers to divine truth hidden in the past but now revealed. Paul uses it extensively: Eph 3:3-6 (mystery = Gentiles are co-heirs), Col 1:26-27 (mystery hidden for ages, now revealed = Christ in you), Rom 16:25-26 (mystery kept secret since the world began, now made manifest), 1Ti 3:16 (mystery of godliness). The "mystery of God" in Rev 10:7 is the completion of God's redemptive plan as "declared to his servants the prophets" — the good news (euēggelisen, aorist of euaggelizō) that God announced to the prophets reaches its consummation at the seventh trumpet.

G4972 — sphragizō (σφραγίζω) — "to seal"¶

Rev 10:4 significance: "Seal up [Sphragison] those things which the seven thunders uttered, and write them not." This is the ONLY sealed content in the entire book of Revelation — everything else is progressively UNsealed. The aorist imperative Sphragison is a sharp, decisive command. While the rest of Revelation reverses Daniel's sealing (Dan 12:4 "seal the book" → Rev 22:10 "seal NOT"), the seven thunders content is the sole exception: something remains hidden even in the age of unsealing. This creates an interpretive limit — we cannot know what the thunders said because we are explicitly told not to.

G1544 — ekballō (ἐκβάλλω) — "to cast out/expel"¶

Rev 11:2 significance: "the court which is without the temple CAST OUT [ekbale, aorist imperative]." This is a strong word — the same word used for Jesus casting out demons (Mat 8:16; 12:24-28), casting out money-changers (Jhn 2:15), and casting out the unworthy (Mat 22:13; Jhn 9:34-35). The command to "cast out" the outer court is not gentle exclusion but forceful rejection — it is given to the Gentiles and is no longer measured/protected.

G3961 — pateō (πατέω) — "to tread/trample"¶

Rev 11:2 significance: "the holy city shall they tread under foot [patēsousin] forty and two months." The same verb appears in Luk 21:24: "Jerusalem shall be trodden down [patoumenē] of the Gentiles." The verbal parallel confirms that Rev 11:2 draws on Jesus' Olivet Discourse prediction. Pateō carries connotations of military conquest and contemptuous domination — treading underfoot implies subjugation, not merely occupation. The 42-month duration links directly to the 1260-day chain.

G4526 — sakkos (σάκκος) — "sackcloth"¶

Rev 11:3 significance: The witnesses prophesy "clothed in sackcloth" — not in priestly robes, not in royal garments, but in the garb of mourning and penitential protest. Sackcloth in the OT accompanies grief (Gen 37:34; 2Sa 3:31), repentance (Jon 3:5-8), and prophetic lamentation (Isa 20:2; 22:12). The witnesses' sackcloth indicates their message is delivered in a context of distress — they testify during a period of affliction, persecution, or spiritual darkness.

G2342 — thērion (θηρίον) — "beast/wild animal"¶

Rev 11:7 significance: "the beast [to thērion] that ascendeth out of the bottomless pit." This is the FIRST narrative appearance of a specific thērion as an active antagonist in Revelation's storyline (the four living creatures of Rev 4:6-9 use the different word zoon, G2226). This beast from the abyss reappears at Rev 17:8 with the same identification: "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit." In Rev 13, the sea-beast and land-beast are introduced more fully. The thērion vocabulary in Revelation consistently denotes hostile, anti-God powers — in contrast to zoon (living creature) for the heavenly beings.

G4153 — pneumatikōs (πνευματικῶς) — "spiritually"¶

Rev 11:8 significance: "the great city, which SPIRITUALLY [pneumatikōs] is called Sodom and Egypt." This adverb appears only twice in the NT (here and 1Co 2:14). It signals that the city's identification as Sodom and Egypt is SYMBOLIC, not geographic. The city is not literally Sodom or Egypt; it bears those names in the spiritual/prophetic register because it exhibits their characteristics: Sodom's immorality and Egypt's oppression. The addition "where also our Lord was crucified" adds Jerusalem to the mix — creating a triple symbolic identification: the moral corruption of Sodom + the oppressive slavery of Egypt + the Christ-rejection of Jerusalem.

Additional Word Studies (Supporting Terms)¶

G4087 — pikrainō (πικραίνω) — "to make bitter"¶

Rev 10:9-10 significance: Two forms appear: pikranei (Future Active, 10:9, "it WILL make bitter" — predictive) and epikranthē (Aorist Passive, 10:10, "was made bitter" — experienced). The word appears only 4 times in the NT: Rev 8:11 (wormwood makes waters bitter), Rev 10:9 (future prediction), Rev 10:10 (fulfilled), and Col 3:19 ("be not bitter against" wives). In Rev 8:11, bitterness = judgment/death. In Rev 10:9-10, bitterness = the painful prophetic experience. Ezek 3:14 ("I went in bitterness, in the heat of my spirit") confirms prophetic bitterness as a recognized OT pattern.

G2463 — iris (ἶρις) — "rainbow"¶

Rev 10:1 significance: "a rainbow [iris] upon his head." Iris appears only twice in the NT: Rev 4:3 (rainbow around the throne) and Rev 10:1 (rainbow on the angel's head). The rainbow traces to Gen 9:13 — the covenant sign after the flood, God's promise. Its appearance connects this angel to the covenant-keeping God of the throne room.

G5550 — chronos (χρόνος) — "time/delay"¶

Rev 10:6 significance: "that there should be chronos no longer." This word means either (a) chronological time or (b) an interval of waiting/delay. The context favors "delay" — the oath parallels Dan 12:7's response to "how long?" The angel answers that at the seventh trumpet, God's mystery will be finished. Chronos appears 53 times in the NT.

G3466 — mystērion (μυστήριον) — "mystery"¶

Rev 10:7 significance: "the mystery of God should be finished." Paul uses mystērion extensively: Eph 3:3-6 (mystery = Gentiles are co-heirs), Col 1:26-27 (mystery now revealed = Christ in you), Rom 16:25-26 (mystery made manifest). In Rev 10:7, the mystery is the completion of God's redemptive plan as "declared to his servants the prophets."

G4972 — sphragizō (σφραγίζω) — "to seal"¶

Rev 10:4 significance: "Seal up [Sphragison] those things which the seven thunders uttered." This is the ONLY sealed content in the entire book of Revelation — everything else is progressively UNsealed. The seven thunders content remains hidden even in the age of unsealing, creating an interpretive boundary.

G1544 — ekballō (ἐκβάλλω) — "to cast out/expel"¶

Rev 11:2 significance: "the court which is without the temple CAST OUT [ekbale]." The same word is used for Jesus casting out demons (Mat 8:16; 12:24-28), money-changers (Jhn 2:15), and the unworthy (Mat 22:13). The outer court is not gently excluded but forcefully rejected.

G4769 — stylos (στῦλος) — "pillar"¶

Rev 10:1 significance: "feet as pillars [styloi] of fire." Appears 4 times in NT: Gal 2:9 (apostles as "pillars"), 1Ti 3:15 (church as "pillar of truth"), Rev 3:12 (overcomer as pillar in temple), Rev 10:1 (angel's fiery feet). The pillar imagery evokes the Exodus theophany (Exo 13:21) — God's guiding, protecting presence.

G2719 — katesthiō (κατεσθίω) — "to devour/eat up completely"¶

Rev 10:9 and 11:5 significance: In Rev 10:9, John devours (kataphage) the book completely. In Rev 11:5, fire "devours" (katesthiei) the witnesses' enemies. Same root connects both: complete consumption of the prophetic word and complete consumption of opposition by fire.

G1636 — elaia (ἐλαία) — "olive tree"¶

Rev 11:4 significance: "These are the two olive trees [elaiai]." Appears 15 times in the NT (Mat 21:1, 24:3, 26:30 = Mount of Olives; Rom 11:17,24 = olive tree theology; Rev 11:4). The olive tree is the source of oil for the lampstand (Zech 4:12). In Zechariah's vision, the two olive trees supply golden oil to the lampstand through two golden pipes — the Spirit's continuous supply for the testimony of light. Rev 11:4 reapplies Zechariah's vision: the two witnesses are both olive trees (Spirit-supplied) and lampstands (light-bearing churches).

G3087 — lychnia (λυχνία) — "lampstand"¶

Rev 11:4 significance: "the two lampstands [lychniai] standing before the God of the earth." Appears 12 times in NT: Mat 5:15, Mrk 4:21, Luk 8:16, 11:33 (household lampstand); Heb 9:2 (tabernacle lampstand); Rev 1:12,13,20, 2:1,5, 11:4 (symbolic lampstands). Rev 1:20 explicitly defines: "the seven lampstands which thou sawest are the seven churches." Therefore the two lampstands of Rev 11:4 = the witnessing church in its dual testimony function.

G1163 — dei (δεῖ) — "it is necessary" (divine necessity)¶

Rev 10:11 significance: "Thou MUST [dei] prophesy again." Dei indicates divine necessity — not mere obligation but God-ordained imperative. The same word appears in Jesus' "the Son of man MUST [dei] suffer" (Mar 8:31) and "I MUST [dei] work the works of him that sent me" (Jhn 9:4). The prophetic commission in Rev 10:11 carries the weight of divine compulsion — John (and the church he represents) has no choice but to prophesy again.