The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
The judgments of Babylon have concluded and heaven erupts in the four alleluias, the only place in the NT where the Hebrew word hallelujah appears. Praise God for his true and righteous judgments. The great multitude's voice is like the sound of many waters and mighty thunders: Alleluia, for the Lord God the Almighty reigns, the aorist ebasileusen, he has reigned, the reign that was always his has now become visibly and publicly operative over all the earth.
The marriage of the Lamb has come. The OT repeatedly portrayed God's relationship to Israel in bridal imagery: Hosea, Jeremiah, Ezekiel, Isaiah 54 and 62. The NT extends and transforms it: Christ and the Church, the last Adam and his bride, the one who gave himself for her to present her glorious, without spot or wrinkle (Ephesians 5:25-27). Thread 2 is the bride: the corporate covenant people gathered from every nation and generation, now standing ready for the marriage.
The fine linen is granted to her, edothē, a divine gift, and it is the righteous deeds of the saints. Both are true simultaneously. The righteousness is received as a gift and expressed in a life of genuine righteous acts. Thread 4 is woven into the fabric: the fine linen the bride wears is constituted by genuine human acts of faithfulness across a lifetime of genuine overcoming.
The marriage of the Lamb has come and his wife has made herself ready. The bride is the corporate covenant people of Thread 2; and the fine linen is the righteousness of the saints, which is both received and expressed.
ἦλθεν ὁ γάμος τοῦ ἀρνίου καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν (ēlthen ho gamos tou arniou kai hē gunē autou hētoimasen heautēn): the marriage of the Lamb is come and his wife hath made herself ready: ēlthen (has come, aorist, the arriving has happened; the marriage feast is announced as already arrived); hētoimasen heautēn (she made herself ready, aorist reflexive; the bride's own act of preparation; the middle voice here is significant, the making ready is attributed to her, not only to the one who gave her the garment) · τὸ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν (to bussikon ta dikaiōmata tōn hagiōn estin): the fine linen is the righteousness of saints: dikaiōmata (righteous deeds, acts of righteousness, plural; the righteous acts of the saints; not merely the imputed righteousness of justification but the actual righteous acts that the lives of the saints produced; both are true: the garment is given by the Lamb and the garment is constituted by the righteous deeds of the ones who wore it)
threads t2 · t3 · see Isaiah 61:10 · Matthew 22:1-14 · Ephesians 5:25-27
Heaven opens. The verb is ēnoigmenon, the passive of anoigō, opened; and it remains open throughout the vision that follows. The opened heaven is the signal that what is hidden is now being revealed, Thread 6 moving from hiddenness to revelation in its ultimate form.
A white horse. The rider is Faithful and True: pistos kai alēthinon, the character of the covenant God applied to the rider. In righteousness he judges and makes war. The eyes of fire from the Christophany of Revelation 1:14, the all-seeing gaze that examined each church with complete knowledge, now turn toward the nations in judgment. Many crowns: not the stephanos of the victor but the diadēmata of royalty, the royal crowns of absolute kingship. A secret name unknown to all except himself. A robe dipped in blood.
And his name is the Word of God. Ho Logos tou theou, John's own title from the opening verse of his Gospel. The one who was in the beginning, who became flesh and tabernacled among us in John 1:14, who told his disciples I have overcome the world in John 16:33. This is the one on the white horse. The Logos who spoke creation into existence in Genesis 1 now rides to reclaim what the creation's usurper has occupied.
Thread 3 arrives at its destination. The story that moved toward a King from Genesis 3:15 through the Davidic covenant through Daniel's Son of Man through the Gospel proclamation, it arrives here: KING OF KINGS AND LORD OF LORDS written on the robe and on the thigh. The armies of heaven follow him in fine linen, the same linen the bride wore. Thread 5 is the dispensational completion: the period of Gentile domination that Nebuchadnezzar's statue represented is over. The stone cut without human hands has struck.
Heaven opens and the Word of God rides out: the same Word who was in the beginning, who tabernacled among us in flesh, who overcame the world, now comes as the conquering King whose arrival ends the age of human empire.
καλεῖται πιστὸς καὶ ἀληθινός (kaleitai pistos kai alēthinon): called Faithful and True: pistos (faithful, trustworthy, reliable, the character-word that has defined the covenant God from Genesis to Revelation; what he has sworn he keeps; what he has promised arrives); alēthinon (true, genuine, authentic, the word John uses for the true vine, the true light, the true bread; not the copy but the original) · καὶ τὸ ὄνομα αὐτοῦ κέκληται ὁ Λόγος τοῦ θεοῦ (kai to onoma autou keklētai ho Logos tou theou): his name is called The Word of God: ho Logos tou theou (the Word of God, John's own title from John 1:1; the identity of the rider is precise; the one who was in the beginning, who was with God, who was God, who became flesh and tabernacled among us, this is the one on the white horse; the Logos who spoke creation into existence now rides to reclaim it)
threads t3 · t5 · see Psalm 2:8-9 · Daniel 7:13-14 · John 1:1-14
Heaven opens. The verb is ēnoigmenon, the passive of anoigō, opened; and it remains open throughout the vision that follows. The opened heaven is the signal that what is hidden is now being revealed, Thread 6 moving from hiddenness to revelation in its ultimate form.
A white horse. The rider is Faithful and True: pistos kai alēthinon, the character of the covenant God applied to the rider. In righteousness he judges and makes war. The eyes of fire from the Christophany of Revelation 1:14, the all-seeing gaze that examined each church with complete knowledge, now turn toward the nations in judgment. Many crowns: not the stephanos of the victor but the diadēmata of royalty, the royal crowns of absolute kingship. A secret name unknown to all except himself. A robe dipped in blood.
And his name is the Word of God. Ho Logos tou theou, John's own title from the opening verse of his Gospel. The one who was in the beginning, who became flesh and tabernacled among us in John 1:14, who told his disciples I have overcome the world in John 16:33. This is the one on the white horse. The Logos who spoke creation into existence in Genesis 1 now rides to reclaim what the creation's usurper has occupied.
Thread 3 arrives at its destination. The story that moved toward a King from Genesis 3:15 through the Davidic covenant through Daniel's Son of Man through the Gospel proclamation, it arrives here: KING OF KINGS AND LORD OF LORDS written on the robe and on the thigh. The armies of heaven follow him in fine linen, the same linen the bride wore. Thread 5 is the dispensational completion: the period of Gentile domination that Nebuchadnezzar's statue represented is over. The stone cut without human hands has struck.
Heaven opens and the Word of God rides out: the same Word who was in the beginning, who tabernacled among us in flesh, who overcame the world, now comes as the conquering King whose arrival ends the age of human empire.
καλεῖται πιστὸς καὶ ἀληθινός (kaleitai pistos kai alēthinon): called Faithful and True: pistos (faithful, trustworthy, reliable, the character-word that has defined the covenant God from Genesis to Revelation; what he has sworn he keeps; what he has promised arrives); alēthinon (true, genuine, authentic, the word John uses for the true vine, the true light, the true bread; not the copy but the original) · καὶ τὸ ὄνομα αὐτοῦ κέκληται ὁ Λόγος τοῦ θεοῦ (kai to onoma autou keklētai ho Logos tou theou): his name is called The Word of God: ho Logos tou theou (the Word of God, John's own title from John 1:1; the identity of the rider is precise; the one who was in the beginning, who was with God, who was God, who became flesh and tabernacled among us, this is the one on the white horse; the Logos who spoke creation into existence now rides to reclaim it)
threads t3 · t5 · see Psalm 2:8-9 · Daniel 7:13-14 · John 1:1-14
Heaven opens. The verb is ēnoigmenon, the passive of anoigō, opened; and it remains open throughout the vision that follows. The opened heaven is the signal that what is hidden is now being revealed, Thread 6 moving from hiddenness to revelation in its ultimate form.
A white horse. The rider is Faithful and True: pistos kai alēthinon, the character of the covenant God applied to the rider. In righteousness he judges and makes war. The eyes of fire from the Christophany of Revelation 1:14, the all-seeing gaze that examined each church with complete knowledge, now turn toward the nations in judgment. Many crowns: not the stephanos of the victor but the diadēmata of royalty, the royal crowns of absolute kingship. A secret name unknown to all except himself. A robe dipped in blood.
And his name is the Word of God. Ho Logos tou theou, John's own title from the opening verse of his Gospel. The one who was in the beginning, who became flesh and tabernacled among us in John 1:14, who told his disciples I have overcome the world in John 16:33. This is the one on the white horse. The Logos who spoke creation into existence in Genesis 1 now rides to reclaim what the creation's usurper has occupied.
Thread 3 arrives at its destination. The story that moved toward a King from Genesis 3:15 through the Davidic covenant through Daniel's Son of Man through the Gospel proclamation, it arrives here: KING OF KINGS AND LORD OF LORDS written on the robe and on the thigh. The armies of heaven follow him in fine linen, the same linen the bride wore. Thread 5 is the dispensational completion: the period of Gentile domination that Nebuchadnezzar's statue represented is over. The stone cut without human hands has struck.
Heaven opens and the Word of God rides out: the same Word who was in the beginning, who tabernacled among us in flesh, who overcame the world, now comes as the conquering King whose arrival ends the age of human empire.
καλεῖται πιστὸς καὶ ἀληθινός (kaleitai pistos kai alēthinon): called Faithful and True: pistos (faithful, trustworthy, reliable, the character-word that has defined the covenant God from Genesis to Revelation; what he has sworn he keeps; what he has promised arrives); alēthinon (true, genuine, authentic, the word John uses for the true vine, the true light, the true bread; not the copy but the original) · καὶ τὸ ὄνομα αὐτοῦ κέκληται ὁ Λόγος τοῦ θεοῦ (kai to onoma autou keklētai ho Logos tou theou): his name is called The Word of God: ho Logos tou theou (the Word of God, John's own title from John 1:1; the identity of the rider is precise; the one who was in the beginning, who was with God, who was God, who became flesh and tabernacled among us, this is the one on the white horse; the Logos who spoke creation into existence now rides to reclaim it)
threads t3 · t5 · see Psalm 2:8-9 · Daniel 7:13-14 · John 1:1-14
Heaven opens. The verb is ēnoigmenon, the passive of anoigō, opened; and it remains open throughout the vision that follows. The opened heaven is the signal that what is hidden is now being revealed, Thread 6 moving from hiddenness to revelation in its ultimate form.
A white horse. The rider is Faithful and True: pistos kai alēthinon, the character of the covenant God applied to the rider. In righteousness he judges and makes war. The eyes of fire from the Christophany of Revelation 1:14, the all-seeing gaze that examined each church with complete knowledge, now turn toward the nations in judgment. Many crowns: not the stephanos of the victor but the diadēmata of royalty, the royal crowns of absolute kingship. A secret name unknown to all except himself. A robe dipped in blood.
And his name is the Word of God. Ho Logos tou theou, John's own title from the opening verse of his Gospel. The one who was in the beginning, who became flesh and tabernacled among us in John 1:14, who told his disciples I have overcome the world in John 16:33. This is the one on the white horse. The Logos who spoke creation into existence in Genesis 1 now rides to reclaim what the creation's usurper has occupied.
Thread 3 arrives at its destination. The story that moved toward a King from Genesis 3:15 through the Davidic covenant through Daniel's Son of Man through the Gospel proclamation, it arrives here: KING OF KINGS AND LORD OF LORDS written on the robe and on the thigh. The armies of heaven follow him in fine linen, the same linen the bride wore. Thread 5 is the dispensational completion: the period of Gentile domination that Nebuchadnezzar's statue represented is over. The stone cut without human hands has struck.
Heaven opens and the Word of God rides out: the same Word who was in the beginning, who tabernacled among us in flesh, who overcame the world, now comes as the conquering King whose arrival ends the age of human empire.
καλεῖται πιστὸς καὶ ἀληθινός (kaleitai pistos kai alēthinon): called Faithful and True: pistos (faithful, trustworthy, reliable, the character-word that has defined the covenant God from Genesis to Revelation; what he has sworn he keeps; what he has promised arrives); alēthinon (true, genuine, authentic, the word John uses for the true vine, the true light, the true bread; not the copy but the original) · καὶ τὸ ὄνομα αὐτοῦ κέκληται ὁ Λόγος τοῦ θεοῦ (kai to onoma autou keklētai ho Logos tou theou): his name is called The Word of God: ho Logos tou theou (the Word of God, John's own title from John 1:1; the identity of the rider is precise; the one who was in the beginning, who was with God, who was God, who became flesh and tabernacled among us, this is the one on the white horse; the Logos who spoke creation into existence now rides to reclaim it)
threads t3 · t5 · see Psalm 2:8-9 · Daniel 7:13-14 · John 1:1-14
Heaven opens. The verb is ēnoigmenon, the passive of anoigō, opened; and it remains open throughout the vision that follows. The opened heaven is the signal that what is hidden is now being revealed, Thread 6 moving from hiddenness to revelation in its ultimate form.
A white horse. The rider is Faithful and True: pistos kai alēthinon, the character of the covenant God applied to the rider. In righteousness he judges and makes war. The eyes of fire from the Christophany of Revelation 1:14, the all-seeing gaze that examined each church with complete knowledge, now turn toward the nations in judgment. Many crowns: not the stephanos of the victor but the diadēmata of royalty, the royal crowns of absolute kingship. A secret name unknown to all except himself. A robe dipped in blood.
And his name is the Word of God. Ho Logos tou theou, John's own title from the opening verse of his Gospel. The one who was in the beginning, who became flesh and tabernacled among us in John 1:14, who told his disciples I have overcome the world in John 16:33. This is the one on the white horse. The Logos who spoke creation into existence in Genesis 1 now rides to reclaim what the creation's usurper has occupied.
Thread 3 arrives at its destination. The story that moved toward a King from Genesis 3:15 through the Davidic covenant through Daniel's Son of Man through the Gospel proclamation, it arrives here: KING OF KINGS AND LORD OF LORDS written on the robe and on the thigh. The armies of heaven follow him in fine linen, the same linen the bride wore. Thread 5 is the dispensational completion: the period of Gentile domination that Nebuchadnezzar's statue represented is over. The stone cut without human hands has struck.
Heaven opens and the Word of God rides out: the same Word who was in the beginning, who tabernacled among us in flesh, who overcame the world, now comes as the conquering King whose arrival ends the age of human empire.
καλεῖται πιστὸς καὶ ἀληθινός (kaleitai pistos kai alēthinon): called Faithful and True: pistos (faithful, trustworthy, reliable, the character-word that has defined the covenant God from Genesis to Revelation; what he has sworn he keeps; what he has promised arrives); alēthinon (true, genuine, authentic, the word John uses for the true vine, the true light, the true bread; not the copy but the original) · καὶ τὸ ὄνομα αὐτοῦ κέκληται ὁ Λόγος τοῦ θεοῦ (kai to onoma autou keklētai ho Logos tou theou): his name is called The Word of God: ho Logos tou theou (the Word of God, John's own title from John 1:1; the identity of the rider is precise; the one who was in the beginning, who was with God, who was God, who became flesh and tabernacled among us, this is the one on the white horse; the Logos who spoke creation into existence now rides to reclaim it)
threads t3 · t5 · see Psalm 2:8-9 · Daniel 7:13-14 · John 1:1-14
Heaven opens. The verb is ēnoigmenon, the passive of anoigō, opened; and it remains open throughout the vision that follows. The opened heaven is the signal that what is hidden is now being revealed, Thread 6 moving from hiddenness to revelation in its ultimate form.
A white horse. The rider is Faithful and True: pistos kai alēthinon, the character of the covenant God applied to the rider. In righteousness he judges and makes war. The eyes of fire from the Christophany of Revelation 1:14, the all-seeing gaze that examined each church with complete knowledge, now turn toward the nations in judgment. Many crowns: not the stephanos of the victor but the diadēmata of royalty, the royal crowns of absolute kingship. A secret name unknown to all except himself. A robe dipped in blood.
And his name is the Word of God. Ho Logos tou theou, John's own title from the opening verse of his Gospel. The one who was in the beginning, who became flesh and tabernacled among us in John 1:14, who told his disciples I have overcome the world in John 16:33. This is the one on the white horse. The Logos who spoke creation into existence in Genesis 1 now rides to reclaim what the creation's usurper has occupied.
Thread 3 arrives at its destination. The story that moved toward a King from Genesis 3:15 through the Davidic covenant through Daniel's Son of Man through the Gospel proclamation, it arrives here: KING OF KINGS AND LORD OF LORDS written on the robe and on the thigh. The armies of heaven follow him in fine linen, the same linen the bride wore. Thread 5 is the dispensational completion: the period of Gentile domination that Nebuchadnezzar's statue represented is over. The stone cut without human hands has struck.
Heaven opens and the Word of God rides out: the same Word who was in the beginning, who tabernacled among us in flesh, who overcame the world, now comes as the conquering King whose arrival ends the age of human empire.
καλεῖται πιστὸς καὶ ἀληθινός (kaleitai pistos kai alēthinon): called Faithful and True: pistos (faithful, trustworthy, reliable, the character-word that has defined the covenant God from Genesis to Revelation; what he has sworn he keeps; what he has promised arrives); alēthinon (true, genuine, authentic, the word John uses for the true vine, the true light, the true bread; not the copy but the original) · καὶ τὸ ὄνομα αὐτοῦ κέκληται ὁ Λόγος τοῦ θεοῦ (kai to onoma autou keklētai ho Logos tou theou): his name is called The Word of God: ho Logos tou theou (the Word of God, John's own title from John 1:1; the identity of the rider is precise; the one who was in the beginning, who was with God, who was God, who became flesh and tabernacled among us, this is the one on the white horse; the Logos who spoke creation into existence now rides to reclaim it)
threads t3 · t5 · see Psalm 2:8-9 · Daniel 7:13-14 · John 1:1-14
The contrast between the two suppers frames the entire passage. The marriage supper of the Lamb in verses 7-9: fine linen, joy, holiness. The supper of the great God in verses 17-18, the birds of prey summoned to eat the flesh of those who came against the King. The two suppers describe the two destinies. Both are real. Both are final.
The armies gathered against the rider. Every political and military power of the final age that had aligned itself with the beast now faces the one who comes in righteousness. The battle is not a long contest. The beast is taken, epiasthē, seized, and with him the false prophet. Both are cast alive into the lake of fire burning with sulfur. The first occupants of the lake of fire. Neither is judged at the great white throne. They go directly into the permanent judgment ahead of it.
The remnant are slain by the sword proceeding from the mouth of the rider: the word of God as instrument of judgment, the same word that created the worlds and redeemed the peoples and warned the churches. Thread 3 is the arrival: the King has come and the opposition has been removed. Thread 4 is in the genuine finality of what the gathered armies had chosen: they came against the King and they are judged for it.
The beast and the false prophet are cast alive into the lake of fire, the system of deception that has operated across the Tribulation is not merely defeated but removed; and the remnant are slain by the sword that proceeds from his mouth.
ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης (epiasthē to thērion kai met' autou ho pseudoprophētēs): the beast was taken and with him the false prophet: epiasthē (was seized, was taken, aorist passive; the passive voice is significant; they did not surrender, they were seized; the taking is the King's decisive act, not the collapse of a system that simply ran out of strength); tos thērion (the beast, the figure of Daniel 7 and Revelation 13, the final imperial opposition to God's people)
threads t3 · t4 · see Ezekiel 39:17-20 · Daniel 7:11 · 2 Thessalonians 2:8
The contrast between the two suppers frames the entire passage. The marriage supper of the Lamb in verses 7-9: fine linen, joy, holiness. The supper of the great God in verses 17-18, the birds of prey summoned to eat the flesh of those who came against the King. The two suppers describe the two destinies. Both are real. Both are final.
The armies gathered against the rider. Every political and military power of the final age that had aligned itself with the beast now faces the one who comes in righteousness. The battle is not a long contest. The beast is taken, epiasthē, seized, and with him the false prophet. Both are cast alive into the lake of fire burning with sulfur. The first occupants of the lake of fire. Neither is judged at the great white throne. They go directly into the permanent judgment ahead of it.
The remnant are slain by the sword proceeding from the mouth of the rider: the word of God as instrument of judgment, the same word that created the worlds and redeemed the peoples and warned the churches. Thread 3 is the arrival: the King has come and the opposition has been removed. Thread 4 is in the genuine finality of what the gathered armies had chosen: they came against the King and they are judged for it.
The beast and the false prophet are cast alive into the lake of fire, the system of deception that has operated across the Tribulation is not merely defeated but removed; and the remnant are slain by the sword that proceeds from his mouth.
ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης (epiasthē to thērion kai met' autou ho pseudoprophētēs): the beast was taken and with him the false prophet: epiasthē (was seized, was taken, aorist passive; the passive voice is significant; they did not surrender, they were seized; the taking is the King's decisive act, not the collapse of a system that simply ran out of strength); tos thērion (the beast, the figure of Daniel 7 and Revelation 13, the final imperial opposition to God's people)
threads t3 · t4 · see Ezekiel 39:17-20 · Daniel 7:11 · 2 Thessalonians 2:8
The contrast between the two suppers frames the entire passage. The marriage supper of the Lamb in verses 7-9: fine linen, joy, holiness. The supper of the great God in verses 17-18, the birds of prey summoned to eat the flesh of those who came against the King. The two suppers describe the two destinies. Both are real. Both are final.
The armies gathered against the rider. Every political and military power of the final age that had aligned itself with the beast now faces the one who comes in righteousness. The battle is not a long contest. The beast is taken, epiasthē, seized, and with him the false prophet. Both are cast alive into the lake of fire burning with sulfur. The first occupants of the lake of fire. Neither is judged at the great white throne. They go directly into the permanent judgment ahead of it.
The remnant are slain by the sword proceeding from the mouth of the rider: the word of God as instrument of judgment, the same word that created the worlds and redeemed the peoples and warned the churches. Thread 3 is the arrival: the King has come and the opposition has been removed. Thread 4 is in the genuine finality of what the gathered armies had chosen: they came against the King and they are judged for it.
The beast and the false prophet are cast alive into the lake of fire, the system of deception that has operated across the Tribulation is not merely defeated but removed; and the remnant are slain by the sword that proceeds from his mouth.
ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης (epiasthē to thērion kai met' autou ho pseudoprophētēs): the beast was taken and with him the false prophet: epiasthē (was seized, was taken, aorist passive; the passive voice is significant; they did not surrender, they were seized; the taking is the King's decisive act, not the collapse of a system that simply ran out of strength); tos thērion (the beast, the figure of Daniel 7 and Revelation 13, the final imperial opposition to God's people)
threads t3 · t4 · see Ezekiel 39:17-20 · Daniel 7:11 · 2 Thessalonians 2:8
The contrast between the two suppers frames the entire passage. The marriage supper of the Lamb in verses 7-9: fine linen, joy, holiness. The supper of the great God in verses 17-18, the birds of prey summoned to eat the flesh of those who came against the King. The two suppers describe the two destinies. Both are real. Both are final.
The armies gathered against the rider. Every political and military power of the final age that had aligned itself with the beast now faces the one who comes in righteousness. The battle is not a long contest. The beast is taken, epiasthē, seized, and with him the false prophet. Both are cast alive into the lake of fire burning with sulfur. The first occupants of the lake of fire. Neither is judged at the great white throne. They go directly into the permanent judgment ahead of it.
The remnant are slain by the sword proceeding from the mouth of the rider: the word of God as instrument of judgment, the same word that created the worlds and redeemed the peoples and warned the churches. Thread 3 is the arrival: the King has come and the opposition has been removed. Thread 4 is in the genuine finality of what the gathered armies had chosen: they came against the King and they are judged for it.
The beast and the false prophet are cast alive into the lake of fire, the system of deception that has operated across the Tribulation is not merely defeated but removed; and the remnant are slain by the sword that proceeds from his mouth.
ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης (epiasthē to thērion kai met' autou ho pseudoprophētēs): the beast was taken and with him the false prophet: epiasthē (was seized, was taken, aorist passive; the passive voice is significant; they did not surrender, they were seized; the taking is the King's decisive act, not the collapse of a system that simply ran out of strength); tos thērion (the beast, the figure of Daniel 7 and Revelation 13, the final imperial opposition to God's people)
threads t3 · t4 · see Ezekiel 39:17-20 · Daniel 7:11 · 2 Thessalonians 2:8
The contrast between the two suppers frames the entire passage. The marriage supper of the Lamb in verses 7-9: fine linen, joy, holiness. The supper of the great God in verses 17-18, the birds of prey summoned to eat the flesh of those who came against the King. The two suppers describe the two destinies. Both are real. Both are final.
The armies gathered against the rider. Every political and military power of the final age that had aligned itself with the beast now faces the one who comes in righteousness. The battle is not a long contest. The beast is taken, epiasthē, seized, and with him the false prophet. Both are cast alive into the lake of fire burning with sulfur. The first occupants of the lake of fire. Neither is judged at the great white throne. They go directly into the permanent judgment ahead of it.
The remnant are slain by the sword proceeding from the mouth of the rider: the word of God as instrument of judgment, the same word that created the worlds and redeemed the peoples and warned the churches. Thread 3 is the arrival: the King has come and the opposition has been removed. Thread 4 is in the genuine finality of what the gathered armies had chosen: they came against the King and they are judged for it.
The beast and the false prophet are cast alive into the lake of fire, the system of deception that has operated across the Tribulation is not merely defeated but removed; and the remnant are slain by the sword that proceeds from his mouth.
ἐπιάσθη τὸ θηρίον καὶ μετ᾽ αὐτοῦ ὁ ψευδοπροφήτης (epiasthē to thērion kai met' autou ho pseudoprophētēs): the beast was taken and with him the false prophet: epiasthē (was seized, was taken, aorist passive; the passive voice is significant; they did not surrender, they were seized; the taking is the King's decisive act, not the collapse of a system that simply ran out of strength); tos thērion (the beast, the figure of Daniel 7 and Revelation 13, the final imperial opposition to God's people)
threads t3 · t4 · see Ezekiel 39:17-20 · Daniel 7:11 · 2 Thessalonians 2:8