Book of Revelation Chapter 4 Vs. 1

October 14, 2025

 The third major section of Revelation begins here:

“the things which shall be hereafter”

Verses 4:1 – 5:14: (1:19). Chapters 4 and 5 establish Christ’s right and authority to act as the Judge of the earth. God on His throne invests the Lion of the tribe of Judah with the authority to establish His dominion and kingdom on earth because of His redeeming work as the Lamb.

"After this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter" (Rev. 4:1).

After...

μετά

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

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

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

(B) With, i.e., together with. (1) Particularly and followed by a gen. of person. (a) Where one is said to be, go, remain, sit, or stand with someone, in his company; so also with the notation of place added (Mat. 5:25; 9:15; Mark 5:18; Luke 11:7; 15:31; 22:21; John 3:26; 7:33; 11:31; 2Tim. 4:11; Rev. 3:21); also with gínomai, to become, meaning to be with someone (Acts 7:38; 9:19). Often without notation of place, e.g., to abide, walk, dwell with someone (Luke 22:28; 24:29; John 6:66; 1Cor. 7:13). Figuratively, to be or continue on the side of someone, of his party (Mat. 12:30; 1Jn. 2:19). With eínai, to be, implied (Mark. 9:8; John 18:26); figuratively (2Jn. 1:2). Figuratively, the hand of the Lord (Luke 1:66; Acts 11:21), so also of Jesus (Mat. 28:20), and the Holy Spirit (John 14:16). Also with eínai implied meaning to be ever with someone, i.e., to be ever bestowed, given, e.g., the divine favor, blessing, as in the closing benedictions of the epistles (Rom. 16:20, 16:24; 1Cor. 16:23-24; Heb. 13:25; Rev. 22:21). Hence hoi óntes and genómenoi metá with the gen., or simply hoi metá followed by the gen., meaning those with someone, his companions (Mat. 12:3-4; Mark 16:10; Luke 6:3-4; Tit. 3:15). To be present with someone for aid, e.g., God (John 3:2, "if God be not with him" [a.t.]; John 8:29; Acts 7:9; 2Cor. 13:11). (b) Where one is said to do or suffer something with another, implying joint or mutual action, influence, suffering (Mat. 2:3; 12:30, 12:41; 18:23; Mark 3:6-7; Luke 5:29-30; John 11:16; 19:18; Acts 24:1; Rom. 12:15; 1Th. 3:13; Heb. 13:23; Rev. 3:20). As an equivalent to "and" (Mat. 2:11; 22:16, "their disciples with metá the Herodians"; 1Cor. 16:11) (c) Followed by the gen. of a personal or reflexive pron. after verbs of having or taking with oneself (Mat. 15:30; 25:3; Mark 14:33; 2Tim. 4:11). (d) Where the accompaniment implies only nearness or proximity (Mat. 21:2; Rev. 14:1). "In thy presence" (a.t.) or near thy person, as in Acts 2:28 (cf. Psm. 16:11). (e) After the verb akolouthéō, to follow (Luke 9:49; Rev. 6:8; Rev. 14:13). (f) Together with the verbs compounded with sún, together, instead of the more usual dat. (Mat. 17:3; 20:2; Acts 1:26; 2Cor. 8:18; Gal. 2:12). (2) Metaphorically following the gen. of thing, e.g.: (a) As designating the state or emotion of the mind which accompanies the doing of something or with which one acts (Mat. 28:8; Mark 3:5; Luke 14:9; Acts 20:19; 24:3; Eph. 4:2; 2Th. 3:12; 1Tim. 2:9; Heb. 10:22). (b) As designating an external action, circumstance, or condition with which another action or event is accompanied (Mat_. 14:7; 24:31; 27:66; Mark 6:25; 10:30; Luke 9:39; 17:20; Acts 5:26; 13:17; 14:23; 24:18; 2Cor. 8:4; 1Tim. 4:14; Heb. 5:7; 7:21). Also often where it is equivalent to kai, and (Eph. 6:23; Col. 1:11; 1Tim. 1:14; 2:15; 3:4; 2Tim. 2:10; Heb. 9:19). (c) Followed by a gen. of thing which one has or takes along with him or with which he is supplied (Mat. 24:30; Mark 14:43; John 18:3; Acts 26:12 [cf. Acts 9:2, 22:5]). (d) With the verb mígnumi, to mingle (Mat. 27:34; Luke 13:1). (3) After act. verbs and nouns implying joint or mutual action, influence, suffering. (a) After words implying accord or discord (Luke 23:12; Rom. 12:18; Sept.: 1Kgs. 22:45). (b) After moicheúō, to commit adultery (Rev. 2:22); molúnō, to defile (Rev. 14:4); porneúō, to commit fornication (Rev. 18:3, 18:9; Sept.: Ezk. 16:17). (c) After words signifying participation, fellowship (John 13:8; 2Cor. 6:15-16; 1Jn. 1:3, 1:6-7). With logízomai, to reckon, meaning to be reckoned, counted with someone (Mark 15:28; Luke 22:37 quoted from Isa. 53:12). (d) After the verbs implying to speak or talk with someone (Mark 6:50; John 6:43; 16:19; Sept.: Gen. 31:29). (e) To do something with someone, i.e., to or towards him (Luke 1:72; 10:37; Acts 14:27; 15:4; Sept.: Gen. 24:12). With megalúnō, to magnify something or someone (Luke 1:58).

Greek: meta tauta, after these things (John 5:1). This Greek phrase is used at the beginning and at end of this verse thus: "After these things (after writing the things concerning the churches of Rev. 2-3)

this...

ταῦτα

taúta; neut. pl. (nom. or acc.) of hoútos (G3778), this one. After kathṓs, meaning as (John 8:28); followed by ḗte, you were, meaning such were you (1Cor. 6:11). As, referring to what follows (Luke 18:11). The opposite of ekeína, those things, taúta, these things, shows proximity. As an adv., with katá, according to, meaning after the same manner, thus, so (Luke 6:23, 6:26; 17:30).

This Greek phrase is used at the beginning and at end of this verse thus: "After these things (after writing the things concerning the churches of Rev. 2-3), I looked ... a door was opened in heaven: and the first voice ... said, Come up hither, and I will show thee things which must be after these things," that is, after the churches (Rev. 4:1). This confirms and settles the question as to the time of the fulfillment of all the events of Rev. 4:1-11:22. They must be after these things of the churches, or after the rapture of the church. The church is no longer on earth when the events of Rev. 4-22 take place.

The word "church" is found 19 times in Rev. 1-3 but not once in the third division of the book which contains "the things which must be" after the churches (Rev. 4:1-22:5). The church is found again in the conclusion of the book (Rev. 22:6-21), but only after "the things which must be" are fully revealed. If the church were on earth during the fulfillment of Rev. 4-22 it certainly would be mentioned.

I looked,...

εἴδω

eídō. To see. This verb is obsolete in the pres. act. for which horáō, to see with perception, is used. The tenses derived from the meaning of eídō form two families, one of which has exclusively the meaning of to see, the other that of to know.

(I) To see, 2d aor. eídon, opt. ídoimi, subjunctive ídō, inf. ideín, part. idṓn; for the imper. idé (Rom. 11:22; Gal. 5:2), later form íde (Mat. 25:20; Mark 3:34; John 1:29). These forms are all used as the aor. of horáō or eídō in the sense of "I saw," trans., implying not the mere act of seeing but the actual perception of some object, and thus differing from blépō, to see.

(A) Followed by the acc. of person or thing (Mat. 2:2; 5:1; 21:19; Mark 9:9; 11:13, 11:20; John 1:48; 4:48; Acts 8:39; Heb. 3:9; Rev. 1:2; Sept.: Gen. 9:23). Followed by the acc. with part. (Mat. 3:7; 8:14; 24:15; Mark 6:33; Luke 5:2). Also with the part. ónta, being, implied, the pres. part. of eimí, to be (Mat. 25:38-39). With part. of the same verb by way of emphasis, idṓn eídon (Acts 7:34 quoted from Exo. 3:7). Followed by hóti, that, with the indic. (Mark 9:25; John 6:22; Rev. 12:13). Used in an absolute sense in Mat. 9:8; Luke 2:17; Acts 3:12. Hoi idóntes means the spectators in Mark 5:16; Luke 8:36. Before an indirect question as in Mat. 27:49; Mark 5:14; Gal. 6:11. Also in various modified senses such as: (1) To behold, look upon, contemplate (Mat. 9:36; 28:6; Mark 8:33; Luke 24:39; John 20:27; Sept.: Num. 12:8). (2) To see in order to know, to look at or into, examine (Mark 5:14; 6:38; 12:15; Luke 8:35; 14:18; John 1:39, 1:46). (3) To see face to face, to see and talk with, to visit, i.e., to have personal acquaintance and relationship with (Luke 8:20; 9:9; John 12:21; Acts 16:40; Rom. 1:11; 1Cor. 16:7; Gal. 1:19; Php. 1:27; 2:28). Also of a city, such as Rome (Acts 19:21). (4) To wait to see, watch, observe (Mat. 26:58; 27:49; Mark 15:36). (5) To see take place, witness, to live to see (Mat. 13:17; 24:33; Mark 2:12). Also "to see one's day" (a.t.) means to witness the events of his life and times as in Luke 17:22; John 8:56.

(B) Metaphorically spoken of the mind meaning to perceive by the senses, to be aware of, to remark (Mat. 9:2, 9:4; Luke 17:15; John 7:52; Rom. 11:22). Followed by hóti, that (Mat. 2:16; 27:24; Mark 12:34; Acts 12:3; 16:19; Gal. 2:7, 2:14; Sept.: Jos. 8:14; Job 32:5; Ecc. 2:12-13; Isa. 6:9).

(C) To see, i.e., to experience either good (meaning to enjoy) or evil (meaning to suffer), followed by the acc. referring to death in Luke 2:26; Heb. 11:5. Sept.: Psm. 89:48, óptomai, same as optánomai, corruption (Acts 2:27, 2:31; 13:35; Sept.: Psm. 16:10); pénthos, grief, mourning (Rev. 18:7). In 1Pet. 3:10, "see good days"; Sept.: Psm. 34:12. In John 3:3, to see and enjoy the privileges of the divine kingdom (cf. Sept.: Psm. 27:13; Ecc. 6:6).

This confirms and settles the question as to the time of the fulfillment of all the events of Rev. 4-22. They must be after these things of the churches, or after the rapture of the church. The church is no longer on earth when the events of Rev. 4-22 take place.

and,...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

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

behold,...

ἰδού

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

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

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

a door...

θύρα

thúra; gen. thúras, fem. noun. A door.

(I) Particularly and generally (Mat. 6:6; 25:10; Mark 1:33; Luke 11:7; 13:25; John. 18:16; 20:19, 20:26; Acts 5:9). A small door or wicket within a larger one (Acts 12:13); door of a prison (Acts 5:19, 5:23; 12:6; 16:26-27); of the temple (Acts 3:2; 21:30); of a fold or an enclosure (Mark 11:4; John 10:1-2). Symbolically (Rev. 3:20; Rev. 4:1; Sept.: Gen. 18:1-2, 18:10; 19:6, 19:9-10). The expression tá prós tḗn thúran (tá [the pl. of the def. art., neut. tó], implying the things; prós, toward; tḗn [fem. acc. of the sing. def. art.]; thúran, vestibule, porch) the same as próthuron, meaning that which lies before the door (Mark 2:2). The expression epí thúrais (epí, upon; thúrais, doors), to be "at the doors" (Mat. 24:33; Mark 13:29) means near at hand; Jas. 5:9, pró tṓn thurṓn (pró, before) before the door.

(II) By implication it means the entrance of a cave or sepulcher, the mouth (Mat. 27:60; 28:2; Mark 15:46; 16:3). Metaphorically meaning access or opportunity as in the expression "to set open a door" (anoígō, to open; tḗn thúran, to give access or present opportunity as in Acts 14:27; 1Cor. 16:9; 2Cor. 2:12; Col. 4:3). In Rev. 3:8 "an open door" means free access for oneself. In John 10:7, "I am the door of the sheep" means, I am the way of access or entrance.

Deriv.: thureós, a door; thurís, a window; thurōrós, a person who attends the door, a gatekeeper or warden.

Syn.: púlē, a larger gate such as leads into the city; pulṓn, a porch or vestibule.

Ant.: teíchos, the wall of a city; toíchos, wall.

was opened...

ἀνοίγω

anoígō; fut. anoíxō, aor. anéōxa or ḗnoixa, 2d perf. anéōga, perf. pass. anéōgmai and ēnéōgmai, aor. pass. aneṓchthēn, later ēnoíchthēn and ēneṓchthēn, 2d aor. pass. ēnoígēn, fut. pass. anoigḗsomai, from aná, again, and oígō, to open. To open.

(I) Spoken of what is closed by a cover or door (Mat. 2:11, referring to treasures, i.e., boxes, caskets; Sept.: Jer. 50:26, "storehouses"). Sepulchers which were closed by large stones (Mat. 27:52). See also Mat. 27:60, 27:66; 28:2; Mark 16:3-4; Sept.: Ezk. 37:12-13. Metaphorically the throat of wicked men is called táphos, a tomb, aneōgménos, an open sepulcher (Rom. 3:13), as bringing forth noisome slanders against God and the righteous (Psm. 5:10). Most frequently with thúra, a door or gate (Acts 5:23; 16:26-27; Rev. 4:1), so that one may enter (Mat. 25:11; Luke 12:36; 13:25; John 10:3), or go out (Acts 5:19, or view the interior, as the naós, temple (Rev. 11:19; 15:5) or the pit of the abyss (Rev. 9:2) since in the East pits or wells were closed with large stones (cf. Gen. 29:2). "Door" is implied before "shall be opened" in Mat. 7:7-8; Luke 11:9-10, meaning the door shall be opened to receive you as a guest. Metaphorically to open the door, i.e., heart, meaning to receive willingly (Rev. 3:20); to open the door of faith or of the kingdom of heaven, and so forth, meaning to afford an opportunity of embracing the gospel of Christ (Acts 14:27; Rev. 3:7-8); to open the door for the gospel, for a teacher, meaning to give opportunity to publish the gospel and make converts (1Cor. 16:9; 2Cor. 2:12; Col. 4:3 [cf. Sept.: Isa. 45:1]).

(II) Spoken of the heavens, to open the heavens or to have the heavens opened or divided so that celestial things become manifest (Mat. 3:16; Luke 3:21; John 1:51; Acts 7:56; 10:11; Rev. 19:11; Sept.: Isa. 64:1; Ezk. 1:1; Psm. 78:23).

(III) Spoken of a book, i.e., a volume, rolled up and sealed (Rev. 5:2-5; 10:2, 10:8; 20:12); of the seals of a book (Rev. 5:9; 6:1, 6:3, 6:5, 6:7, 6:9, 6:12; 8:1).

(IV) Spoken of the mouth, to open the mouth of a fish (Mat. 17:27; see also Psm. 22:13); in order to speak, i.e., to hold forth, speak at length, discourse (Mat. 5:2; 13:35; Acts 8:35; 10:34; 18:14; Rev. 13:6; Sept.: Jdg. 11:35-36; Dan. 10:16). In the sense of to pour out one's mind, to open one's heart, i.e., to speak fully and frankly (2Cor. 6:11). Not to open one's mouth, i.e., not to utter complaints (Acts 8:32; see also Psm. 38:14; 39:9; Isa. 53:7). Spoken of the dumb, to have the mouth opened, means to recover the power of speech (Luke 1:64; see also Num. 22:28). Spoken of the earth, to open her mouth, means to open or form a chasm (Rev. 12:16; see also Num. 16:30; 26:10; Deu. 11:6; Psm. 106:17).

(V) Spoken of the eyes, to open the eyes means either one's own eyes (Acts 9:8, 9:40) or those of another, meaning to cause to see, restore sight (Mat. 9:30; 20:33; John 9:10, 9:14, 9:17, 9:21, 9:26, 9:30, 9:32; 10:21; 11:37; Sept.: Isa. 35:5; 37:17; 42:7). Metaphorically, to open the eyes means the understanding of the mind, to cause to perceive and understand, as in Acts 26:18.

Deriv.: ánoixis, an opening; dianoígō, to open up completely.

Syn.: anaptússō, to unroll.

Ant.: kammúō, to close the eyes; ptússō, to fold, double up.

in...

ἐν

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

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

heaven:...

οὐρανός

ouranós; gen. ouranoú, masc. noun. Heaven, sky, air. The sing. and pl. are used similarly and interchangeably. There is no difference in meaning between them.

(I) In the NT, in a physical sense, it means the over-arching, all-embracing heaven beneath which is the earth and all that is therein. In this not only do the fowl of the air fly (Mat. 6:26; 8:20; 13:32), but the clouds are suspended (Mat. 24:30; 26:64; Luke 12:56) and the rain is formed (Jas. 5:18); also the sun, moon and stars are placed in the same celestial expanse (Mark 13:25; Heb. 11:12).

(II) It is also used for that heaven where the residence of God is, called by the Psalmist "the holy heavens" (a.t.), or "heavens of holiness" (a.t.), of separation (Sept.: Psm. 20:6). It is God's dwelling or resting place (Mat. 5:34, 5:45, 5:48); where the blessed angels are (Mark 13:27); from whence Christ descended (John 3:13, 3:31; 6:32-33, 6:38); where after His resurrection and ascension "He sitteth at the right hand of the Majesty on high" (a.t. [Heb. 8:1]) and appears in the presence of God on our behalf (Heb. 9:24); and where a reward is reserved for the righteous (Mat. 5:12; 1Pet. 1:4).

(III) The heavens are used metonymically of God in the OT (2Chr. 32:20 [cf. 2Kgs. 19:25; Isa. 37:15-16; Dan. 4:23, 4:28]). Ouranós, heaven, is used with the same sense in the NT (Mat. 21:25; Mark 11:30-31; Luke 15:18, 15:21; 20:4-5; 3:27). Thus, the kingdom of the heavens, or heaven, is syn. with the kingdom of God (Mat. 19:23-24).

(IV) In 2Cor. 12:2, Paul was raptured to the third heaven and returned. This is called Paradise (2Cor. 12:4) which is applied to the state of the faithful souls between death and the resurrection where they are admitted to immediate communion with God in Christ, and to a partaking of the true Tree of Life which is in the midst of the paradise of God (Luke 22:43; Rev. 2:7).

(V) There is a final heaven which in Heb. 11:16 is referred to as a better or a heavenly country; in Heb. 13:14 as a continuing city; and in Rev. 21:2 the holy city, new Jerusalem. It is the place where the believers are going to receive their inheritance which is incorruptible (1Pet. 1:3-5). See also Mat. 6:19-20; 1Cor. 2:9; Col. 3:2; Rev. 21:1-5. Consult a Gr. concordance for the rest of the references.

Deriv.: epouránios, heavenly, what pertains to or is in heaven; ouránios, heavenly; ouranóthen, from heaven; messouránēma, mid-heaven, the midst of the heavens.

Syn.: parádeisos, paradise.

Ant.: gḗ, earth; geénna, hell, everlasting punishment; hádēs, the state or place of departed spirits.

[door was opened in heaven] This was a real opening in heaven. Greek: thura, a portal or entrance; door; gate. Translated door 36 times (Mat. 6:6; 25:10; 28:2; etc.); gate (Acts. 3:2).

and... see above.

the...

ὁ

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

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

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

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

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

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

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

first...

πρῶτος

prṓtos; fem. prṓtē, neut. prṓton, adj., the superlative of pró, forward. Foremost, hence first, the first. The comparative is próteros (n.f.).

(I) Generally as an adj. spoken of place, order, time. Particularly and without the art. (Mark 16:9 implying hēméra, day; Luke 2:2; 1Cor. 15:3, first of all; Eph. 6:2; Php. 1:5). Followed by deúteros, second (Acts 12:10; Sept.: Gen. 33:2, with en, in, among, and the pl., en prṓtois, among the first ones, foremost; Exo. 12:15); with the art. (Mat. 26:17, referring to hēméra, day; Mark 14:12 [cf. Sept.: Lev. 23:35, 23:40]; Acts 1:1; 1Cor. 15:45; Heb. 9:2, 9:6, 9:8; Rev. 1:17; Rev. 4:1, 4:7; 8:7). With the art. and the pl., hoi prṓtoi, the first (Mat. 20:8, 20:10; 21:36); in the pl. neut. tá prṓta, the first things, meaning the former state or condition (Mat. 12:45; 2Pet. 2:20; Rev. 21:4). In 1Tim. 5:12 the first faith means the faith originally professed. In Rev. 2:4 referring to love meaning the love first demonstrated (see Rev. 2:5). In this respect prṓtos stands in direct opposition to kainós, qualitatively new (Heb. 8:13; Rev. 21:1; Sept.: 2Chr. 3:3; Dan. 8:21; 2Sam. 18:27). In division or distribution, ho prṓtos . . . ho deúteros, second), the first . . . the second (Mat. 22:25); ho prṓtos . . . ho héteros, the other, qualitatively different), the first . . . the other (Luke 14:18; 19:16). Where only two are spoken of (Mat. 21:28; John 19:32; Heb. 8:7).

(II) In an adv. sense (Mat. 10:2; John 1:41; 8:7; Acts 26:23; Rom. 10:19; 1Jn. 4:19). Used for the comparative próteros, adv. followed by the gen. (John 1:15, 1:30).

(III) Figuratively of rank, dignity, meaning first, chief, so without the art. (Mat. 20:27; 22:38; Mark 12:30; Acts 16:12; Eph. 6:2). Followed by the gen. partitive (Mark 10:44; 12:28-30; 1Tim. 1:15); with the art. (Luke 15:22; Acts 17:4). Thus ho prṓtos, pl. hoi prṓtoi, the first, the chief, followed by the gen., of a country or people (Mark 6:21; Luke 19:47; Acts 13:50; 25:2; 28:7, 28:17; Sept.: Neh. 12:46). In the proverbial phrase: polloí ésontai prṓtoi, éschatoi; kaí éschatoi, prṓtoi (polloí, the masc. pl. of polús, many; ésontai, fut. indic. of eimí, to be, meaning will be; prṓtoi, first; éschatoi, last), "the first shall be last, and the last first", meaning those who seem or claim to be first shall be last (Mat. 19:30; 20:16; Mark 10:31; Luke 13:30).

Deriv.: deuteróprōtos, the second-first; prōteúō, to be first; prōtokathedría, the first seat or the best seat; prōtoklisía, the first place; prṓton, first, at first; prōtostátēs, a leader or captain; prōtótokos, firstborn, chief in rank, heir.

Syn.: archḗ, beginning.

Ant.: éschatos, last.

voice...

φωνή

phōnḗ; gen. phōnḗs, fem. noun from pháō (n.f.), to shine. A sound or tone made or given forth. Plutarch calls it "that which brings light upon that which is thought of in the mind." The voice explains the attitude one has for others. It is variably translated: voice (Mat. 2:18); sound (John 3:8); noise (Rev. 6:1). Phōnḗ is the cry of a living being which can be heard by others. It is ascribed to God (Mat. 3:17); to men (Mat. 3:3); to inanimate objects (1Cor. 14:7) as a trumpet (Mat. 24:31 [TR]); the wind (John 3:8); thunder (Rev. 6:1). It is distinct from lógos, a rational expression of the mind either spoken (prophorikós [n.f.], with utterance, as in Dan. 7:11) or unspoken (endiáthetos [n.f.], remaining with oneself). Endiáthetos is equivalent to reason and can only be predicated of men who can think. Therefore, lógos is something that only intelligent beings can exercise and it can be either spoken or unspoken. Thus Jesus Christ is called not phōnḗ, but Lógos, intelligence, the expression of that intelligence in terms that could make us understand what was in the mind of God eternally (John 1:1).

(I) Generally and spoken of things: of a trumpet or other instrument (Mat. 24:31; 1Cor. 14:7-8; Sept.: Exo. 19:19; 20:18; Ezk. 26:13; Dan. 3:5, 3:7, 3:10); the wind (John 3:8; Acts 2:6); rushing wings, chariots, waters (Rev. 9:9; 14:2; 18:22; 19:6; Sept.: Ezk. 1:24; 3:13; 26:10; Nam. 3:2); of thunder (Rev. 6:1; 14:2; 19:6), voices and thunders brontaí, thunders [cf. Rev. 4:5; 8:5; 11:19; Sept.: Exo.19:16; 1Sam. 7:10]); Phōnḗ rhēmátōn, of utterances), the thunders in which the words of the Law were proclaimed (Heb. 12:19).

(II) Specifically, the voice or cry of a person.

(A) Particularly and generally as in phrases with verbs of speaking, calling, crying out: phōnḗ megálē, great) "with a loud voice" (Mat. 27:46, 27:50; Mark 5:7; 15:34; Luke 8:28; John 11:43; Acts 8:7; Rev. 6:10 Sept.: Job 2:12); en, in) megálē phōnḗ, "with a loud voice" (Rev. 14:15); metá, with) megálēs phōnḗs, "with a loud voice" (Luke 17:15;), with aphíēmi, to send forth) phōnḗn megálēn, to utter a loud cry, cry with a loud voice (Mark 15:37); aírō, to raise) or epaírō, to raise up) phōnḗn, to lift up the voice, cry or call aloud (Luke 11:27; 17:13; Acts 2:14; 4:24; 14:11; 22:22); with epíkeimai, to press upon) megálais phōnaís, to press upon with loud voices (Luke 23:23); with gínomai, to be, where the voice of one speaking is said to come forth (Luke 9:35-36; Acts 7:31). Followed by prós, unto, and the acc. (Acts 10:13). With phérō, to bring, in the pass., phōnḗ phéretai followed by the dat., phōnḗs enechtheísēs autṓ, "when there came such a voice to him" (2Pet. 1:17). Followed by ek, out of, with the gen., "there came out of heaven a voice" (a.t. [Mat. 3:17; Luke 3:22; John 12:28]); ek tḗs nephélēs, cloud), "out of the cloud" (Mark 9:7; Luke 9:35; Sept.: Isa. 66:6); ek pántōn, "with one cry from all" (a.t. [Acts 19:34]). Followed by apó, from, with the gen. (Rev. 16:17; Sept.: Zep. 1:10). With the verb akoúō, to hear, followed by the acc. or gen. meaning to hear a voice (Mat. 2:18, pass. preceded by nom.; Luke 1:44; Acts 9:4, 9:7; Rev. 6:6; "I . . . heard behind me a great voice," Rev. 1:10). See also Sept.: Gen. 3:8, 3:10; 4:23. Followed by ek with the gen., as ex ouranoú, "out of heaven" (a.t. [2Pet. 1:18]); "out of the four horns" (a.t. [Rev. 9:13]); "out of his mouth" (a.t. [Acts 22:14]). Followed by the gen. of person (Mat. 3:3; 12:19; Mark 1:3). "The dead shall hear the voice of the Son of God" (John 5:25); "his voice" in the gen. (John 5:28); "Peter's voice" (Acts 12:14); "the voice of a god" (Acts 12:22); "the voice of the archangel" (1Th. 4:16). See also Heb. 12:26; Rev. 5:11; 19:1, "a great voice of the multitude" (a.t.); Rev. 19:6. Of the voice of song with the gen. (Rev. 18:22); "the voice of the bridegroom and of the bride" (Rev. 18:23). With akoúō, to hear or hear one's voice, it has the meaning of obeying one's voice or obeying the person himself (John 10:16, 10:27; Heb. 3:7, 3:15; 4:7; Sept.: Gen. 3:17). Used figuratively, "to change my voice," meaning to change one's tone, to speak in a different manner and spirit (Gal. 4:20).

(B) Metonymically for what is uttered by the voice, a word, saying (Acts 13:27, "the voices of the prophets," for what the prophets said; Acts 24:21).

(C) Metonymically meaning manner of speaking, speech, language, dialect (1Cor. 14:10-11; Sept.: Gen. 11:1).

Deriv.: alektorophōnía, crowing of a rooster; áphōnos voiceless, mute; kenophōnía, empty speaking; súmphōnos, agreeable, sounding together, harmonious; phōnéō, to address, speak.

Syn.: kraugḗ, clamor, crying; ḗchos, a loud noise, roar, echo, sound; phthóggos, utterance, musical note, sound; laliá, talk, speech, saying, prattle; lógos, word, speech, discourse; boḗ, cry for help; thrḗnos, wailing.

Ant.: sigḗ, silence; hēsuchía, quietness.

which...

ὅς

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

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

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

I heard...

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).

(IV) To obey (Luke 10:16; 16:29, 16:31 [cf. John 5:24; 8:47; 18:37; Acts 3:22-23; 4:19; 1Jn. 4:5-6]; Sept.: Gen. 3:17; Exo. 16:20; Deu. 11:27; 2Chr. 20:14; Isa. 48:18). Here belongs the phrase "he who hath ears, let him hear," i.e., give heed, obey (Mat. 11:15; 13:9, 13:13 [cf. the phrase, "he who has a mind" in Rev. 13:18 {a.t.}; see also Rev. 2:7, 2:11, 2:17, 2:29; 3:6, 3:13, 3:22; 13:9; 17:9, "he who has wisdom" {a.t.}]). In the writings of John as spoken of God, meaning to heed, regard, i.e., to hear and answer prayer (John 9:31; 11:41-42; 1Jn. 5:15; Sept.: Psm. 10:17, eisakoúō, to listen to).

(V) To hear, i.e., to learn by hearing, be informed, know. Generally (Mat. 2:3, 2:22; 4:12; 5:21, 5:27; 11:2; Mark 5:27; 6:14; Acts 14:14; 15:24). Followed by hóti, that (Mat. 20:30; Mark 2:1; 10:47; John 14:28; Sept.: Gen. 41:15; 42:2). Spoken of instruction, doctrines (John 8:40; 15:15; Acts 1:4; 4:20; Rom. 10:14, 10:18; Heb. 2:1; 1Jn. 2:7, 2:24). Pass. meaning, to be heard of, to be reported (Mat. 28:14; Mark 2:1; Luke 12:3; Acts 11:22; 1Cor. 5:1; Sept.: 2Chr. 26:15).

was as it were...

ὥς

hṓs; relative adv. from hós, who, correlative to pṓs, how, in what manner or way. As, so as, how, sometimes equivalent to a conjunction (cf. IV). For hōs án, as if, see án.

(I) In comparisons. In Attic writers hṓsper, just as, is the prevailing word in this usage.

(A) Particularly, fully, with the corresponding demonstrative adv. as hoútōs, thus, or the like, either preceding or following, hoútōs . . . hōs, so . . . as (Mark 4:26; John 7:46, so as if; 1Cor. 3:15); hōs amnós . . . hoútōs, as . . . so (Acts 8:32 quoted from Isa. 53:7; Acts 23:11); hōs gár . . . oútō (gár, and, but, for, therefore; oútō, thus), as therefore, "as . . . so also"; Rom. 5:15, 5:18; 2Cor. 7:14; 11:3; 1Th. 2:7; 5:2); ísos . . . hōs, (ísos, similar, equal), the like, similar, equal gift . . . as (Acts 11:17). Homoíōs kaí hṓs (homoíōs, similarly, likewise; kaí, and), likewise also as (Luke 17:28); hōs . . . kaí, where hoútōs, thus) is strictly implied (cf. kai, and). Hōs en ouranṓ, kaí epí tḗs gḗs (ouranṓ, heaven; gē̄́s, earth), as in heaven, also on earth (Mat. 6:10; Acts 7:51; Gal. 1:9). Frequently hoútōs is omitted and then hōs may often be rendered "so as" or simply "as" (Acts 7:37; Rom. 4:17; 5:16). Sometimes the whole clause to which hōs refers is omitted as in Mark 4:31, "the kingdom of God" is omitted, which, however, occurs in Mark 4:30.

(B) Generally before a noun or adj. in the nom. or acc. meaning as, like as, like (Mat. 6:29; 10:25; Mark 1:22; 6:15; Luke 6:10, 6:40; 21:35; 10:3, 10:16; 13:43; 28:3; 22:31; John 15:6; Acts 11:5; 1Cor. 3:10; 14:33; Gal. 4:12; 1Th. 5:6; Heb. 1:11; 6:19; Jas. 1:10; 1Pet. 2:25; 1Jn. 1:7; Jude 1:10; Rev. 1:14; 8:1, 8:10; 10:1; 20:8; 22:1; Sept.: Jdg. 8:18; 1Sam. 25:36). Here, too, the construction is often elliptical, e.g., where a part. belonging to the noun before hōs is also implied with the noun after hōs, as in Luke 10:18 (cf. Mat. 3:16; Mark 1:10). Also where the noun before hōs is also implied after it, as in Rev. 1:10, "as [the voice] of a trumpet"; Rev. 16:3; Sept.: Jer. 4:31. Sometimes the noun after hōs is implied before it (Rev. 6:1, "saying with a voice, as it were, the voice of a thunder" [a.t.]). A noun preceded by hōs often denotes something like itself, a person or thing like that which the noun refers to, with the meaning "as it were" (Rev. 4:6 [UBS], something like a sea of glass, as it were a sea of glass; Rev. 8:8, "as it were a great mountain"; Rev. 9:7, "as it were crowns like gold" or as if they were golden crowns; Rev. 15:2; Sept.: Dan. 10:18); acc. (Rev. 19:1 [UBS], a sound like the voice; Rev. 9:6).

Deriv.: hōsaútōs, likewise; hōseí, about; hṓsper, just as; hṓste, therefore.

Syn.: katá, according to, as; katháper, exactly as; hoíos, in the neut. hoíon, with a neg., not so, such as; áchri, until; méchri, till (a reference to a space of time).

of a trumpet...

σάλπιγξ

sálpigx; gen. sálpiggos, fem. noun. A trumpet (1Cor. 14:8; Rev. 1:10; Rev. 4:1; 8:2, 8:6, 8:13; 9:14). As announcing the approach or presence of God (Heb. 12:19 [cf. Exo. 19:13, 19:16, 19:19; 1Kgs. 1:34, 1:39]), or the final advent of the Messiah (Mat. 24:31). In 1Cor. 15:52 the last trumpet (1Th. 4:16, "the trumpet of God" [a.t.], which means a trumpet which sounds by command of God; 1Sam. 13:3; 2Kgs. 12:13).

The trumpets in Scripture are of great significance in eschatology in determining when the rapture of the church takes place (1Th. 4:13-18). This involves the question of whether the mention of the "last trumpet" in 1Cor. 15:52, simply referred to as "the trumpet" in 1Th. 4:16, is the same as the seventh trumpet in Rev. 11:11-15. Some assume that these trumpets are identical and thus presume that the rapture of the church will take place at the time of the occurrence of the seventh trumpet of Rev. 11:15. This seventh trumpet is in the middle or toward the latter part of the seven-year tribulation period, i.e., Daniel's prophetic seventieth week (Dan. 9:25-27).

The contexts of the passages make it clear that not all references to trumpets in Scripture describe the same event nor are all the trumpets sounded for the same purpose. The trumpet of 1Th. 4:16 is mentioned in association with the resurrection of believers. Two events are described as taking place. The first is the resurrection of the believers who had died (1Th. 4:16). Immediately following this, the believers who are alive at that time will be raptured (1Th. 4:17). According to 1Cor. 15:52, all believers, both the dead and living, will be changed at this time. This changing process will be simultaneous with the resurrection. The trumpet of 1Th. 4:16 and 1Cor. 15:52 deals entirely with believers and their resurrection and change. The seven trumpets of Revelation, however, deal with God's demonstration of wrath and judgment on unbelievers. It has nothing to do with the last trumpet for the church, for believers of the dispensation of grace. Believers are raptured from the earth because God did not appoint believers unto wrath (1Th. 5:9).

The rapture is said to be at the last trumpet (1Cor. 15:52), but the last trumpet is not to be equated with the seventh trumpet of Rev. 11:15. The word for "last" in 1Cor. 15:52 is not hústerē, hindermost, final or closing, but eschátē, the latest, not in the process of time but pertaining to the events spoken of. This trumpet then is not necessarily the final trumpet. Also, the seventh trumpet of Rev. 11:15 is not designated as the last trumpet although numerically it is the last in a series of seven. The trumpet of Rev. 11:15 is only the last of seven trumpets spelling the judgments of God and is to be followed by the seven bowls of Revelation 15; 16.

In Mat. 24:31 the Lord speaks of God sending His angels with a great sound of a trumpet. They shall gather together His elect from the four winds, from one end of heaven to the other. This is not called the last trumpet, yet it follows the Great Tribulation of Matthew Mat. 24:29. It concerns the elect of the Tribulation period who responded to God's heavenly witnesses of Revelation 7. This is actually the last trumpet although not called such.

Deriv.: salpízō, to sound a trumpet.

talking...

λαλέω

laléō; contracted lalṓ, fut. lalḗsō. To talk at random, as contrasted with légō which involves the intellectual part of man, his reason. It is used especially of children with the meaning of to talk much. The dumb man is álalos, mute (Mark 7:37; 9:17, 9:25); when restored to speech, he is said to elálēse, the aor. of laléō (Mat. 9:33; Luke 11:14), emphasizing the fact of speech versus speechlessness. When reference is made to those who spoke in tongues, whether foreign languages or the Corinthian unknown tongue, it is always referred to as laléō glṓssais (glṓssa, tongue), to speak in tongues (Mark 16:17; Acts 2:4; 1Cor. 12:30). This emphasized not the content of the speech, but merely that they uttered sounds as far as the hearers were concerned. Laléō is ascribed to God (Heb. 1:1-2), indicating not that the content of His speech was meaningless, but simply that He spoke. Contrast légō, to speak expressing thoughts, or apophthéggomai, to speak forth, made up from apó, from, and phthóggos, any clear and distinct sound which makes sense or, if it is a musical sound, conveying harmony (Acts 2:14 in which case when Peter spoke he was understood). The same word apophthéggomai is used in Acts 2:4, certifying that the other languages which the Holy Spirit enabled the Jews gathered at Pentecost to speak were other ethnic languages, not the unknown tongue of the Corinthians. The verse reads, "And all were filled with the Holy Spirit and they began speaking [laleín, to speak] other languages [hetérais, qualitatively different] that the Spirit was giving to them [apophthéggesthai] to sound out" (a.t.). The idea here is that the Holy Spirit gave the ability to these Jews at Pentecost to say certain things in languages other than their own with sounds that were not gibberish but were well formulated syllabic utterances which could be understood by others. The basic verb phthéggomai, to utter a sound or voice as we do when we ordinarily speak, also occurs in Acts 4:18, "And they called them, and commanded them not to speak [phthéggesthai] at all nor teach in the name of Jesus." When one teaches, he pronounces words clearly in order that others may understand him. This verb occurs also in 2Pet. 2:16 and indicates that the donkey which spoke to Balaam actually pronounced syllabic human words: "The dumb ass speaking [phthegxámenon, pronounced words in the language which Balaam could understand] with man's voice." When God spoke to Balaam, He did not use an unknown tongue, but spoke through a donkey in human speech, using the very language which Balaam could understand. Phthéggomai is also used in 2Pet. 2:18 and the comp. apophthéggomai is used in Acts 26:25. The verb phēmí, to speak but in a revealing manner making known one's thoughts, from which verb prophḗtēs, a prophet, is derived, is never used for speaking in the manner that laléō is used in connection with other languages or language or the unknown tongue of the Corinthians. The verb laléō being the only verb used in the expression "speaking in tongues" or "in a tongue," indicates that the speaking in these languages other than their own was not something that was of a permanent acquisition or learning which could be done at will. It was a temporary supernatural enablement of the Holy Spirit in actually putting utterances in the mouths of these people. What they were saying was not a product of their own intelligence, but a direct product of the Holy Spirit. The Eng. word "glossolalia" is derived from the noun glṓssa and laliá, the subst. of laléō). In Gr. glōssolaliá as a comp. word does not occur in the NT.

Deriv.: alálētos, unspeakable; álalos, unable to speak; dialaléō, to converse; eklaléō, to speak out; katalaléō, to speak against, backbite; laliá, saying, speech; mogilálos, speaking with difficulty, a stutterer; proslaléō, to speak to or with; sullaléō, to speak with.

Syn.: apaggéllō, to announce, declare, report; anaggéllō, to announce, declare; apophthéggomai, to speak forth; diēgéomai, to declare, report, narrate; eréō, to speak; hēsucházō, to be still, silent légō, to speak thoughtfully; homiléō, to talk, converse; phēmí, to declare; phthéggomai, to utter a sound or voice, to proclaim.

Ant.: phimóō, to muzzle; sigáō, to be silent; siōpáō, to hush, be speechless.

with... see after above.

me;...

ἐμού

emoú; the emphatic form of moú, of me, mine, my.

which said,...

λέγω

légō; fut. léxō. Originally to lay or let lie down for sleep, to lay together, i.e., to collect. Finally to lay before, i.e., to relate, recount; and hence the prevailing Attic and later meaning of to say, speak, i.e., to utter definite words, connected and significant speech equal to discourse. It thus differs in some instances from laléō, to utter sounds, which may refer only to words spoken and not to their connected sense. In the NT:

(I) To lay before, i.e., to relate such as a parable, to put forth, propound, with the dat. of person (Luke 18:1. See also Luke 13:6). With the prep. prós, to someone (Luke 12:41; 14:7). Of events, to narrate, tell, with the dat. (Luke 9:21). With prós, to, and the acc. (Luke. 24:10).

Deriv.: antilégō, to contradict, speak against; genealogéō, to reckon by generation; dialégomai, to discuss, reason; dílogos, double-tongued; eklégomai, to choose, elect; epilégō, to call, select; katalégō, to reckon among, to count in; logía, collection, gathering; lógos, word, reason, expression; mataiológos, one talking lightly; paralégō, to pass, sail by; prolégō, to tell before, foretell; spermológos, babbler; stratologéō, to enlist; sullégō, to collect; philólogos, Philologus; pseudológos, one speaking lies.

Syn.: laléō, to babble, say something, (sometimes in contrast with légō, the former indicating a mere repetition of sounds, breaking silence, or speaking); parrēsiázomai, to be bold in speech; prophēteúō, to prophesy; homiléō, to converse with; eréō, to tell, say; diasaphéō, to make clear; phēmí, to say by way of enlightening, explaining, affirming; pháskō, to affirm by repetition; epaggéllō, to announce, proclaim; exaggéllō, to publish, proclaim; apokrínomai, to give an answer to a question; antapokrínomai, to reply against; anaggéllō, to announce, report; apaggéllō, to announce, report; diaggéllō, to announce, declare; kataggéllō, to declare, proclaim; paraggéllō, to charge, command; diēgéomai, to narrate; ekdiēgéomai, to narrate in full; exēgéomai, to declare, bring out the meaning; dēlóō, to make plain; phrázō, to declare; suzētéō, to discuss; euaggelízō, to evangelize; kērússō, to preach, herald; plērophoréō, to inform fully.

Ant.: phimóō, to muzzle, put to silence; sigáō, to be silent; siōpáō, to be silent or still; hēsucházō, to be silent, hushed.

Come up...

ἀναβαίνω

anabaínō; fut. anabē̄́somai, 2d aor. anébēn, 2d. aor. imper. anábēthi and anába Rev. 4:1; from aná, up, and baínō (n.f., see apobaínō, to go. To go or come up, to ascend, cause to ascend from a lower to a higher place. Construed with apó, from, and ek, out of, followed by the gen. of place, meaning whence, from where, and with eis, to, epí, upon, prós, toward, followed by the acc. of place meaning whither, to which, or hṓde, here or hither Rev. 4:1.

(I) Spoken of persons, animals (Mat. 5:1; Mark 3:13; Luke 5:19; Sept.: Gen. 49:4). In Luke 19:4, it means to climb; in Mark 6:51 and Sept.: Jon. 1:3, to enter into a boat, to embark; in John 10:1, climbing up or entering some other way; in Acts 8:31, to get up into a chariot; in Mat. 3:16, from the water; Acts 8:39, out of the water, from the water, upon the land (see Acts 8:38). In another case, the phrase "coming out of the river" (a.t.) is used (Sept.: Gen. 41:3, 41:18, 41:27). Spoken of fish (Mat. 17:27, "the fish that first comes up," or "is brought up" [author's translations]); of those who go from a lower to a higher region of country, e.g., from Galilee or Caesarea to Judea (Luke 2:4; Acts 18:22) and especially to Jerusalem (Mat. 20:17-18; John 7:8, 7:10; 12:20; Sept.: 1Kgs. 12:27-28; Ezra 2:1; 7:6-7; Neh. 7:6); of those who ascend into heaven or to the height, either to have communion with God or to dwell there (John 3:13; 6:62; 20:17; Rom. 10:6; Eph. 4:8-10; Rev. 4:1; 11:12). Used in the phrase, "to go up into heaven," (Sept.: Deu. 30:12; Psm. 139:8 [cf. Job 38:19-38]; Pro. 30:4; Isa. 14:13-14; Jer. 51:53). Spoken of angels who are said to ascend and descend upon the Son of man (John 1:51; see Sept.: Gen. 28:12, i.e., they minister continually to the Lord [cf. Mat. 4:11; Mark 1:13]).

(II) Spoken also of inanimate things which are said to go up, ascend, rise, e.g., smoke (Rev. 8:4; 9:2; 14:11; 19:3; Sept.: Exo. 19:18; Isa. 34:10); of plants, fruit, to spring up, grow (Mat. 13:7; Mark 4:8, 4:32; Sept.: Isa. 5:24; 32:13; 55:13); of a rumor (Acts 21:31, a word was brought up to the chief captain in the fortress Antonia); of thoughts, actions, which come up into one's mind, to spring up, arise in the heart (Luke 24:38); upon the heart (Acts 7:23; 1Cor. 2:9); prayers as a memorial (Acts 10:4). See also Isa. 65:17; Jer. 3:16; 32:35; 44:21.

Deriv.: anabathmós, the act of ascending; prosanabaínō, to go up higher; sunanabaínō, to come up with.

Syn.: eisérchomai, to go in; anatéllō, to arise, spring up; érchomai, to come or go; exérchomai, to come out or go out; epérchomai, to come or go upon; prosérchomai, to come or go near to; apérchomai, to come away or from; paragínomai, to arrive or to be present; hḗkō, to come or be present; aphiknéomai, to arrive at a place; enístēmi, to stand in or set in; ephístēmi, to stand by or over; katantáō, to come to; phérō, to carry; phthánō, to come sooner than expected, arrive, precede; ekporeúomai, to depart, emanate; prosporeúomai, to come near to; proseggízō, to come near; eisporeúomai, to go into; eíseimi, to go into; poreúomai, to go on one's way; ágō, to bring, lead; hupágō, to go away or go slowly away, depart; ápeimi, to be away; anachōréō, to withdraw, depart; éxeimi, to go out; ápeimi, to go away; anérchomai, to go up; peripatéō, to walk; phúō, to germinate, spring up, sprout; blastánō, to sprout; hállomai, to leap, spring, referring to water or figuratively to the Holy Spirit.

Ant.: katabaínō, to come down.

hither,...

ὧδε

hṓde; demonstrative adv. of place.

(I) Hither, to this place, after verbs of motion (Mat. 8:29; 14:18; 17:17; 22:12; Mark 11:3; Luke 9:41; 14:21; 19:27; John 6:25; 20:27; Acts 9:21; Rev. 4:1; 11:12; Sept.: Exo. 3:5; Ruth 2:14), after héōs, until, héōs hṓde, until here (Luke 23:5).

(II) Here, in this place (Mat. 12:6, 12:41-42; 14:8, 14:17; 16:28; 17:4; 20:6; 24:2; 26:38; 28:6; Mark 6:3, here in our city; Mark 8:4; 9:1, 9:5; 14:32, 14:34; 16:6; Luke 4:23; 9:12, 9:27, 9:33; 11:31-32; 22:38; 24:6; John 6:9; 11:21, 11:32; Acts 9:14, in this city; Heb. 7:8 referring to the Mosaic dispensation; Heb. 13:14, here on earth; Jas. 2:3; Sept.: Gen. 19:12; Num. 32:16; Jdg. 19:9; Ruth 4:1-2; 2Kgs. 7:3). The opposite of hṓde . . . hṓde, here or there (Mat. 24:23). Tá hṓde, "all things which are done here" (Col. 4:9). Figuratively, in this thing (Rev. 13:10, 13:18; 14:12; 17:9).

Syn.: entháde, here, hither; autoú, just here, there; deúro, come hither.

Ant.: ekeí, there; ekeíse, thither; ekeíthen, from there, thence.

The 12th New Testament prophecy in Revelation (Rev. 4:1-22:7, unfulfilled). Next, Rev. 22:10.

and... see above.

I will shew...

δεικνύω

deiknúō and δείκνυμι

deíknumi; fut. deíxō. To show, used trans.:

(I) To point out, present to the sight, to cause to see (Mat. 4:8; Luke 4:5, "all the kingdoms of the world"; John 5:20; 14:8-9). In Mat. 8:4, "show yourself to the priest" (a.t.), present yourself for inspection; Mark 1:44; Luke 5:14; Sept.: Exo. 15:25; Deu. 34:1, 34:4; Jdg. 4:22; of what is shown in visions (Rev. 1:1; Rev. 4:1; 17:1; 21:9-10; 22:1, 22:6, 22:8).

(II) To offer to view, exhibit, display (John 20:20, "showed them the hands" [a.t.]; Heb. 8:5; Sept.: Exo. 25:9, 25:40); of deeds (John 2:18; 10:32; 1Tim. 6:15; Sept.: Mic. 7:15, ópsesthe see); of inward things meaning to manifest, prove, (Jas. 2:18; 3:13 [cf. Sept.: Psm. 60:5; 71:20]).

(III) To show or assign as for use, e.g., a great upper room (Mark 14:15; Luke 22:12; Sept.: Exo. 13:21).

(IV) Metaphorically to show by words, meaning to teach, direct (Mat. 16:21; Acts 7:3; 10:28; 1Cor. 12:31; Sept.: Deu. 4:5; 1Sam. 12:23; Isa. 48:17).

Deriv.: anadeíknumi, to show plainly or openly; apodeíknumi, to demonstrate, prove; deígma, example; endeíknumi, to show forth, prove; epideíknumi, to exhibit, display; hupodeíknumi, to show plainly, instruct.

Syn.: mēnúō, to disclose, tell, make known; parístēmi, to show; paréchō, to show; exaggéllō, to proclaim abroad; anaggéllō, to declare; kataggéllō, proclaim; phaneróō, to manifest; dēlóō, to make plain; diēgéomai, to recount, declare; emphanízō, to manifest; apaggéllō, to announce.

Ant.: krúptō, to hide and its syn.

thee...

σοί

soí; 2d person personal pron., dat. sing. of sú, thou, you in the sing. To thee, thine own, thou, thy.

things which... see which above.

must...

δεῖ

deí; imperf. édei, inf. deín, impersonal verb. Needs, is necessary, has need of, is inevitable in the nature of things. In the NT only with an inf. pres. or aor. expressed or implied and with or without an acc., meaning needs, is necessary, is inevitable.

(I) That which must be done from a sense of duty. In Mat. 16:21 the Lord was speaking to His disciples telling them that "it was necessary" (a.t.) for Him to go to Jerusalem and to suffer because that was the very purpose for which He came and it was His duty to fulfill that purpose (Mat. 26:35; Mark 14:31; Luke 2:49; 4:43; John 3:7, 3:30; 1Cor. 11:19 should rather be translated "inevitable" instead of "must be" for divisions are really not necessary, but inevitable because of the imperfection of the Christian human character; Heb. 9:26). In John 3:14 it was necessary for Jesus to go to the cross in order to fulfill God's plan for the redemption of man. In John 20:9 it was absolutely necessary that Jesus rise from the dead, that necessity involving inevitability due to His divine nature. In Acts 4:12 there is only one way whereby it is inevitable for people to be saved. Here the inevitability is not inferring that all will be saved, but propounds the necessity of the method whereby someone may be saved. Also in Acts 14:22 we have the inevitability of suffering in the Christian life. In Mat. 24:6, of things unavoidable, translated "must come to pass" which, however, would have been better rendered, "unavoidably, all these things must come to pass" (a.t.). See also Mark 13:7; Acts 1:16; 9:16; Rom. 1:27; 2Cor. 11:30.

(II) Spoken of what is right and proper in itself or prescribed by law, duty, custom. It is right or proper, one must, it ought, it should (Mat. 18:33; 25:27; Mark 13:14; Luke 13:14, 13:16; John 4:20; Acts 5:29; 2Tim. 2:6; Sept.: Job 15:3). Also that which prudence would dictate (Acts 27:21).

We also have déon, the part. of deí used impersonally and meaning necessary, proper, inevitable from the circumstances or nature of the case (1Pet. 1:6). With the meaning, in accordance with what is right and proper, (Acts 19:36). In 1Tim. 5:13 tá mḗ déonta (tá, the [pl.]; mḗ, not; déonta, the pl. of déon in the acc.), those things unnecessary, in which case it would be equivalent to tá mḗ préponta, those things that are not proper, from prépō.

Syn.: opheílō, morally obliged or personally obliged; chrḗzō, to need; chrē, if needs be; opheilḗ, obligation, duty; áxios, worthy, fit; hikanós, sufficient, competent, fit; kalós, proper, meet; eúthetos, correct, well-placed; díkaios, just, meet; anagkaíos, necessary; anágkē, a necessity; epánagkes, of necessity; chreía, a need; kathḗkon, that which is necessary, becoming; kathḗkō, to reach down to do what is right and necessary.

Ant.: átopos, improper; aneúthetos, inconvenient; astochéō, to miss the mark, to err; hamartánō, to sin, miss the mark; parabaínō, to transgress.

be...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark. 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

hereafter... see after and this above.

[hereafter] Greek: meta tauta, after these things, that is, after the things of the churches of Rev. 2-3. See, John 5:1.

Book of Revelation