Revelation 1:7

Authorized King James Version

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

Word-by-Word Analysis

Ἰδού,

G2400

Behold

used as imperative lo!

ἔρχεται

G2064

he cometh

to come or go (in a great variety of applications, literally and figuratively)

μετὰ

G3326

with

properly, denoting accompaniment; "amid" (local or causal); modified variously according to the case (genitive association, or accusative succession)

τῶν

G3588

the (sometimes to be supplied, at others omitted, in english idiom)

νεφελῶν

G3507

clouds

properly, cloudiness, i.e., (concretely) a cloud

καὶ

G2532

and

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ὄψεται

G3700

shall see

to gaze (i.e., with wide-open eyes, as at something remarkable; and thus differing from g0991, which denotes simply voluntary observation; and from g1

αὐτὸν

G846

him

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

πᾶσαι

G3956

all

all, any, every, the whole

#10

ὀφθαλμὸς

G3788

eye

the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance)

#11

καὶ

G2532

and

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

#12

οἵτινες

G3748

they also which

which some, i.e., any that; also (definite) which same

#13

αὐτὸν

G846

him

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

#14

ἐξεκέντησαν

G1574

pierced

to transfix

#15

καὶ

G2532

and

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

#16

κόψονται

G2875

shall wail

to "chop"; specially, to beat the breast in grief

#17

ἐπ'

G1909

because

properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re

#18

αὐτὸν

G846

him

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

#19

πᾶσαι

G3956

all

all, any, every, the whole

#20

αἱ

G3588

the (sometimes to be supplied, at others omitted, in english idiom)

#21

φυλαὶ

G5443

kindreds

an offshoot, i.e., race or clan

#22

τῆς

G3588

the (sometimes to be supplied, at others omitted, in english idiom)

#23

γῆς

G1093

of the earth

soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application)

#24

ναί

G3483

Even so

yes

#25

ἀμήν

G281

Amen

properly, firm, i.e., (figuratively) trustworthy; adverbially, surely (often as interjection, so be it)

Cross References

Related verses that illuminate this passage (hover to preview):

Analysis

This powerful verse serves as the central proclamation of Christ's eschatological return, combining two profound Old Testament prophecies in a remarkable synthesis: Daniel 7:13 ("coming with clouds") and Zechariah 12:10 ("they shall look upon me whom they have pierced").

The declaration begins dramatically with "Behold" (Ἰδού/idou), demanding attention to this climactic event. The "clouds" (νεφελῶν/nephelōn) evoke both the Old Testament theophany tradition where clouds symbolize divine presence (Exodus 13:21, 19:9) and Daniel's vision of the Son of Man coming with clouds to receive dominion and glory.

The universal witness to Christ's return ("every eye shall see him") emphasizes its public, unmistakable nature, contrasting with His first coming in relative obscurity. The specific mention of "they which pierced him" (ἐξεκέντησαν/exekentēsan, a direct reference to the crucifixion) and the mourning of "all kindreds of the earth" introduces a tension between judgment and potential repentance.

The verse concludes with divine affirmation—"Even so, Amen"—combining Greek (ναί/nai) and Hebrew (ἀμήν/amēn) expressions of certainty, emphasizing this event's absolute inevitability across all cultures.

Historical Context

For Christians facing persecution under Domitian (81-96 CE), this proclamation of Christ's return as cosmic Lord would provide profound hope and perspective. Roman imperial ideology presented the emperor as divine ruler whose reign brought global peace (pax Romana). Imperial propaganda celebrated the emperor's parousia (arrival) to cities with elaborate ceremonies.

This verse subverts those imperial claims by declaring Jesus—not Caesar—as the true cosmic sovereign whose parousia will bring history to its climax. The language of "tribes of the earth mourning" (πᾶσαι αἱ φυλαὶ τῆς γῆς) echoes Roman triumphal processions where conquered peoples mourned as the victorious emperor processed through Rome.

For Jewish readers, the combination of Daniel 7:13 and Zechariah 12:10 was especially significant. While first-century Judaism typically separated the Messiah's coming from Yahweh's coming, John merges these, presenting Jesus as fulfilling both messianic hope and divine visitation. This would be both challenging and transformative for Jewish believers.

Archaeological evidence from the seven cities addressed shows extensive emperor worship installations. In Pergamum stood a massive temple to Augustus; in Ephesus was the Temple of Domitian with a 23-foot statue of the emperor. Against these claims of imperial divinity, the vision of Christ's return asserted true divine sovereignty.

Questions for Reflection

How does the merging of Daniel 7:13 and Zechariah 12:10 transform our understanding of both prophecies, and what does this tell us about Christ's identity?
What is the significance of the universal nature of Christ's return—that 'every eye shall see him'—in contrast to claims of secret or localized appearances?
How might the phrase 'all kindreds of the earth shall wail because of him' be understood—is this solely judgment, or might it include elements of repentance and recognition?
In what ways does the certainty of Christ's return as cosmic Lord challenge contemporary 'empires' and power structures?
How should the tension between Christ's first coming in humility and His second coming in glory shape our understanding of God's redemptive work?