Greek Parsing — Raw Output¶

REV 14:6¶

Greek: Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν,

Key parsing: - εἶδον (eidon) — ὁράω G3708, Aorist Active Indicative 1st Sg — "I saw" - ἄλλον ἄγγελον — "another angel" (allos = another of the same kind) - πετόμενον — πέτομαι G4072, Present M/P Participle Acc Sg M — "flying" - ἔχοντα — ἔχω G2192, Present Active Participle Acc Sg M — "having" - εὐαγγέλιον αἰώνιον — G2098 + G166, Acc Sg Neut — "everlasting gospel" - εὐαγγελίσαι — εὐαγγελίζω G2097, Aorist Active Infinitive — "to proclaim as good news" - πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν — four-fold audience formula, all accusative singular

Observations: The four-fold formula (ethnos, phyle, glossa, laos) uses SINGULAR forms — each element is a category, not a enumeration. The aorist infinitive euangelisai suggests a specific, bounded mission of proclamation.

REV 14:7¶

Greek: λέγων ἐν φωνῇ μεγάλῃ· Φοβήθητε τὸν Θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων.

Key parsing: - λέγων — λέγω G3004, Present Active Participle Nom Sg M — "saying" (discourse connector) - Φοβήθητε — φοβέω G5399, Aorist Passive Imperative 2nd Pl — "Fear!" (decisive call) - δότε — δίδωμι G1325, Aorist Active Imperative 2nd Pl — "give!" (decisive command) - δόξαν — δόξα G1391, Acc Sg F — "glory" - ὅτι — causal conjunction — "because" - ἦλθεν — ἔρχομαι G2064, Aorist Active Indicative 3rd Sg — "has come" (accomplished fact) - ἡ ὥρα τῆς κρίσεως αὐτοῦ — "THE hour of HIS judgment" (definite article + genitive chain) - προσκυνήσατε — προσκυνέω G4352, Aorist Active Imperative 2nd Pl — "worship!" (decisive command) - τῷ ποιήσαντι — ποιέω G4160, Aorist Active Participle Dat Sg M — "him who made" (completed creation) - τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσαν καὶ πηγὰς ὑδάτων — creation formula

Three aorist imperatives: phobethete, dote, proskynesate. All decisive, punctiliar commands — not ongoing suggestions but specific calls to action. The aorist elthen: The judgment's arrival is treated as accomplished fact. Not "is coming" (present) or "will come" (future) but "has come" (aorist). Creation formula: Four elements (heaven, earth, sea, fountains of waters) parallel Exo 20:11 (heaven, earth, sea, all that in them is). The poiesanti (aorist participle) identifies God as the one who completed the work of creation.

REV 14:8¶

Greek: Καὶ ἄλλος ἄγγελος δεύτερος ἠκολούθησεν λέγων Ἔπεσεν ἔπεσεν Βαβυλὼν ἡ μεγάλη, ἣ ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πεπότικεν πάντα τὰ ἔθνη.

Key parsing: - ἠκολούθησεν — ἀκολουθέω G190, Aorist Active Indicative 3rd Sg — "followed" - λέγων — Present Active Participle — "saying" (parallel structure with first angel) - Ἔπεσεν ἔπεσεν — πίπτω G4098, double Aorist Active Indicative 3rd Sg — "is fallen, is fallen" (emphatic repetition of completed action) - πεπότικεν — ποτίζω G4222, Perfect Active Indicative 3rd Sg — "has made to drink" (completed action with ongoing results)

Observations: The double epesen intensifies certainty (cf. Isa 21:9). The perfect tense pepotiken shows that Babylon's intoxication of the nations is a completed act with lasting effects. The genitive chain "tou oinou tou thumou tes porneias autes" is complex: the wine belongs to the wrath which belongs to the fornication which belongs to her.

REV 14:9¶

Greek: Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ Εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ,

Key parsing: - τρίτος — "third" (ordinal number) - λέγων ἐν φωνῇ μεγάλῃ — "saying with a great voice" (same formula as first angel) - Εἴ τις — conditional: "if anyone" - προσκυνεῖ — προσκυνέω G4352, Present Active Indicative 3rd Sg — "worships" (ongoing action) - λαμβάνει — λαμβάνω G2983, Present Active Indicative 3rd Sg — "receives" (ongoing action)

All three angels use λέγων (present participle) as discourse connector — see grammar reference for participle-legon-discourse pattern.

REV 14:10-11¶

Greek (v.10): καὶ αὐτὸς πίεται ἐκ τοῦ οἴνου τοῦ θυμοῦ τοῦ Θεοῦ τοῦ κεκερασμένου ἀκράτου ἐν τῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ, καὶ βασανισθήσεται ἐν πυρὶ καὶ θείῳ ἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ Ἀρνίου.

Key parsing: - πίεται — πίνω G4095, Future Middle Indicative 3rd Sg — "shall drink" - κεκερασμένου — κεράννυμι G2767, Perfect Passive Participle Gen Sg M — "having been mixed" (paradox: mixed unmixed) - ἀκράτου — ἄκρατος G194, Gen Sg M — "unmixed/full strength" - ποτηρίῳ τῆς ὀργῆς — "cup of the wrath" - βασανισθήσεται — βασανίζω G928, Future Passive Indicative 3rd Sg — "shall be tormented"

Greek (v.11): καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν εἰς αἰῶνας αἰώνων ἀναβαίνει, καὶ οὐκ ἔχουσιν ἀνάπαυσιν ἡμέρας καὶ νυκτός οἱ προσκυνοῦντες τὸ θηρίον...

ἀνάπαυσιν — ἀνάπαυσις G372, Acc Sg F — "rest"
οὐκ ἔχουσιν — "they do not have" (present — ongoing state)
προσκυνοῦντες — G4352, Present Active Participle Nom Pl M — "those worshipping" (habitual)

The wrath vocabulary distinction: thumos (G2372) = the wine's content (passionate fury); orge (G3709) = the cup's nature (settled judicial wrath). Both appear in v.10.

REV 14:12¶

Greek: Ὧδε ἡ ὑπομονὴ τῶν ἁγίων ἐστίν, οἱ τηροῦντες τὰς ἐντολὰς τοῦ Θεοῦ καὶ τὴν πίστιν Ἰησοῦ.

Key parsing: - Ὧδε — adverb "here" (same word as Rev 13:10 "hode he hupomone") - ἡ ὑπομονὴ τῶν ἁγίων — "the endurance of the saints" (definite — THE endurance) - οἱ τηροῦντες — τηρέω G5083, Present Active Participle Nom Pl M — "those keeping" (habitual, ongoing) - τὰς ἐντολὰς τοῦ Θεοῦ — "the commandments of God" (definite article — THE commandments) - τὴν πίστιν Ἰησοῦ — "the faith of Jesus" (genitive can be objective or subjective)

The pistin Iesou genitive: Iesou is genitive singular masculine. Options: 1. Objective genitive: "faith IN Jesus" — Jesus as object of faith 2. Subjective genitive: "faith/faithfulness OF Jesus" — Jesus as possessor of the faith quality The parallel with Rev 2:13 (ten pistin mou = "my faith") suggests subjective genitive is possible. Both senses likely operate.

REV 14:13¶

Greek: Καὶ ἤκουσα φωνῆς ἐκ τοῦ οὐρανοῦ λεγούσης Γράψον Μακάριοι οἱ νεκροὶ οἱ ἐν Κυρίῳ ἀποθνῄσκοντες ἀπάρτι. ναί, λέγει τὸ Πνεῦμα, ἵνα ἀναπαήσονται ἐκ τῶν κόπων αὐτῶν· τὰ γὰρ ἔργα αὐτῶν ἀκολουθεῖ μετ᾽ αὐτῶν.

Key parsing: - Γράψον — γράφω G1125, Aorist Active Imperative 2nd Sg — "Write!" (decisive command) - Μακάριοι — μακάριος G3107, Nom Pl M — "Blessed" (beatitude formula) - ἀποθνῄσκοντες — ἀποθνῄσκω G599, Present Active Participle Nom Pl M — "those dying" (ongoing) - ἀπάρτι — ἀπάρτι G534, Adverb — "from now on/henceforth" - ἀναπαήσονται — ἀναπαύω G373, Future Passive Indicative 3rd Pl — "they shall rest" - ἔργα αὐτῶν ἀκολουθεῖ — "their works follow" (present tense — ongoing accompaniment)

Rest/no-rest contrast confirmed: v.11 ouk echousin anapausin (present — no rest); v.13 anapahesontai (future — shall rest). Same anapauo root, opposite tenses and outcomes.

REV 15:3-4¶

Greek (v.3): δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ Βασιλεὺς τῶν ἐθνῶν Greek (v.4): τίς οὐ μὴ φοβηθῇ... ὅτι τὰ δικαιώματά σου ἐφανερώθησαν.

Key parsing: - δίκαιαι — G1342, Nom Pl F — "just/righteous" (referring to hodoí = ways) - ἀληθιναὶ — G228, Nom Pl F — "true" (paired with dikaiai) - φοβηθῇ — G5399, Aorist Passive Subjunctive 3rd Sg — "shall fear" (rhetorical question) - δικαιώματά — δικαίωμα G1345, Nom Pl N — "righteous acts/just decrees" - ἐφανερώθησαν — φανερόω G5319, Aorist Passive Indicative 3rd Pl — "were made manifest" (divine passive — God manifested them)

Vindication Declaration #2: dikaiai kai alethinai (just and true) — same pair as Rev 16:7 and 19:2, but applied to "thy WAYS" (hodoi) rather than "thy JUDGMENTS" (kriseis). The progression: ways → judgments → judgments (with completed verbs).

REV 16:5-7¶

Greek (v.5): Δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, ὁ Ὅσιος, ὅτι ταῦτα ἔκρινας Greek (v.7): ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου.

Key parsing: - Δίκαιος εἶ — "Righteous you are" (present indicative — God's ongoing character) - ὁ ὢν καὶ ὁ ἦν — "the one who is and who was" (present + imperfect participles) - ὁ Ὅσιος — G3741, "the Holy One" (a divine title) - ἔκρινας — κρίνω G2919, Aorist Active Indicative 2nd Sg — "you judged" (completed action) - τοῦ θυσιαστηρίου λέγοντος — "the altar saying" (genitive absolute — the ALTAR ITSELF speaks) - ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου — "true and righteous are thy judgments"

Vindication Declaration #3: The altar speaks the verdict. The word order shifts: dikaios first in v.5 (about God's character), alethinai first in v.7 (about the judgments). The altar as a speaking witness is the closest NT parallel to nitsdaq qodesh — the sanctuary itself declaring the verdict.

REV 19:1-2¶

Greek (v.1): Ἁλληλουϊά· ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ Θεοῦ ἡμῶν Greek (v.2): ὅτι ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ· ὅτι ἔκρινεν τὴν πόρνην τὴν μεγάλην... καὶ ἐξεδίκησεν τὸ αἷμα τῶν δούλων αὐτοῦ ἐκ χειρὸς αὐτῆς.

Key parsing: - Ἁλληλουϊά — Hebrew loanword hallelu-yah ("praise the Lord") - ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις αὐτοῦ — "true and righteous are his judgments" - ἔκρινεν — κρίνω G2919, Aorist Active Indicative 3rd Sg — "he judged" (completed) - ἐξεδίκησεν — ἐκδικέω G1556, Aorist Active Indicative 3rd Sg — "he avenged" (completed)

Vindication Declaration #4: Both verbs aorist (ekrinen, exedikesen) — the judgment is completed and the blood is avenged. This is the final vindication: what was announced in Rev 14:7 (elthen — has come) is now fully accomplished in Rev 19:2 (ekrinen — has judged, exedikesen — has avenged).

REV 10:11¶

Greek: καὶ λέγουσίν μοι Δεῖ σε πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν πολλοῖς.

Key parsing: - Δεῖ — δεῖ G1163, Present Active Indicative — "it is necessary" (divine necessity) - πάλιν — "again" (implies a previous prophesying that must be resumed) - προφητεῦσαι — προφητεύω G4395, Aorist Active Infinitive — "to prophesy" (specific, bounded mission) - ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν — Dative plural (peoples, nations, tongues, kings)

Audience formula comparison with Rev 14:6: Rev 10:11 uses dative (before/concerning), Rev 14:6 uses accusative (directed to). Rev 10:11 has basileusin (kings) where 14:6 has laon (people). Three of four terms overlap. Rev 10:11's audience formula matches Dan 7:14 (peoples, nations, languages) — Danielic vocabulary for universal scope.