Bible Commentaries
Robertson's Word Pictures in the New Testament
Revelation 15
Another sign in heaven (αλλο σημειον εν τωι ουρανωι allo sēmeion en tōi ouranōi). Looking back to Revelation 12:1, Revelation 12:3, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. Rev 6) and the Seven Trumpets (chapters Rev 8-11), but there is an even closer connection with chapters Rev 12-14, “the drama of the long conflict between the church and the world” (Swete).
Great and marvellous (μεγα και ταυμαστον mega kai thaumaston). Ταυμαστος Thaumastos is an old verbal adjective (from ταυμαζω thaumazō to wonder) and is already in Matthew 21:42. The wonder extends to the end of this vision or sign (Revelation 16:21).
Seven angels (αγγελους επτα aggelous hepta). Accusative case in apposition with σημειον sēmeion after ειδον eidon Cf. Revelation 8:2.
Which are the last (τας εσχατας tas eschatas). “Seven plagues the last.” As in Revelation 21:9, “the final cycle of such visitations” (Swete).
Is finished (ετελεστη etelesthē). Proleptic prophetic first aorist passive indicative of τελεω teleō as in Revelation 10:7. The number seven seems particularly appropriate here for finality and completeness.
As it were a glassy sea (ως ταλασσαν υαλινην hōs thalassan hualinēn). Accusative case after ειδον eidon and ως hōs here, not in Revelation 4:6, which see for the symbol.
Mingled with fire (μεμιγμενην πυρι memigmenēn puri). Perfect passive participle of μιγνυμι mignumi to mix, and the associative instrumental case πυρι puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.
Them that come off victorious (τους νικωντας tous nikōntas). Present active articular participle of νικαω nikaō accusative after ειδον eidon “those that come off victorious” (Revelation 14:4).
From the beast and from his image (εκ του τηριου και εκ της εικονος αυτου ek tou thēriou kai ek tēs eikonos autou). This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.
By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.
Harps of God (κιταρας του τεου kitharas tou theou). Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42).
The song of Moses (την ωιδην του Μωυσεως tēn ōidēn tou Mōuseōs). Exodus 14:31; 15:1-19. A song of victory like that of Moses after crossing the Red Sea.
And the song of the Lamb (την ωιδην του αρνιου tēn ōidēn tou arniou). A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: “great” (μεγαλα megala) from Psalm 111:2, “wonderful” (ταυμαστα thaumasta) from Psalm 139:14, “O Lord God the Almighty” (Κυριε ο τεος ο παντοκρατωρ Kurie ho theos ho pantokratōr) from Amos 4:13 (Revelation 4:8), “righteous and true” (δικαιαι και αλητιναι dikaiai kai alēthinai) from Deuteronomy 32:4, “Thou King of the ages” (ο βασιλευς των αιωνων ho basileus tōn aiōnōn) like Jeremiah 10:10; 1 Timothy 1:17. Some MSS. have “the king of the saints” and some “the king of the nations,” like Jeremiah 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah.
Who shall not fear? (τις ου μη ποβητηι tis ou mē phobēthēi̱). Rhetorical question with ου μη ou mē (double negative) and first aorist passive subjunctive of ποβεομαι phobeomai future passive in Jeremiah 10:7).
And glorify (και δοχασει kai doxasei). Change here to the future indicative instead of the aorist subjunctive, as often. Cf. Psalm 86:9.
Thou only art holy (μονος οσιος monos hosios). Both predicate adjectives, “Thou art alone holy.” God alone is perfectly holy (Revelation 16:5).
Shall come (ηχουσιν hēxousin). Future active of ηκω hēkō worship (και προσκυνησουσιν kai proskunēsousin). Future active of προσκυνεω proskuneō Both from Psalm 86:9.
Have been made manifest (επανερωτησαν ephanerōthēsan). Prophetic first aorist passive indicative of πανεροω phaneroō This martyr‘s song has the ring of great poetry.
The temple of the tabernacle of the testimony (ο ναος της σκηνης του μαρτυριου ho naos tēs skēnēs tou marturiou). Charles calls this “strange” language. Probably the tabernacle or tent of witness (Numbers 9:15; Numbers 17:7) is in mind and the tent of meeting (Exodus 27:21 rather than the temple in Jerusalem.
Was opened (ηνοιγη ēnoigē). Second aorist passive indicative of ανοιγω anoigō as in Revelation 11:19. For ναος naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17.
There came out (εχηλταν exēlthan). Second aorist active indicative of εχερχομαι exerchomai with αν ̇an rather than ον ̇on Proleptic and prophetic aorist.
The seven angels (οι επτα αγγελοι hoi hepta aggeloi). Those in Revelation 15:1.
The seven plagues (τας επτα πληγας tas hepta plēgas). The bowls are not given them till Revelation 15:7.
Arrayed (ενδεδυμενοι endedumenoi). Perfect passive participle of ενδυω enduō precious stone pure and bright (λιτον καταρον λαμπρον lithon katharon lampron). Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον linon (linen). For λιτον lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.
Girt (περιεζωσμενοι periezōsmenoi). Perfect passive participle of περιζωννυω perizōnnuō See Revelation 1:13 for both participles. For στητος stēthos (breast) see Luke 18:13.
With golden girdles (ζωνας χρυσας zōnas chrusās). Accusative case after the perfect passive participle περιεζωσμενοι periezōsmenoi as in Revelation 1:13.
Seven golden bowls (επτα πιαλας χρυσας hepta phialas chrusās). Golden saucers, but not full of incense as in Revelation 5:8, but “full (γεμουσας gemousas for which see Revelation 5:8) of the wrath of God who liveth for ever and ever” (του τυμου του τεου του ζωντος εις τους αιωνας των αιωνων tou thumou tou theou tou zōntos eis tous aiōnas tōn aiōnōn). Portents of dreadful events.
Was filled with smoke (εγεμιστη καπνου egemisthē kapnou). First aorist passive indicative of γεμιζω gemizō (from γεμω gemō), to fill full, and with the genitive καπνου kapnou (smoke). Smoke is here the symbol of God‘s presence (Exodus 19:18; Isaiah 6:5).
Till should be finished (αχρι τελεστωσιν achri telesthōsin). Temporal clause for future time with αχρι achri (equal to εως heōs in import) and the first aorist passive subjunctive of τελεω teleō a metaphorical and symbolic “smoke screen” to keep all out of the sanctuary for the time being.
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