Bible Commentaries

Another strong angel (αλλον αγγελον ισχυρον — allon aggelon ischuron). But the seventh trumpet does not sound till Revelation 11:15. This angel is not one of the seven or of the four, but like the other strong angel in Revelation 5:2; Revelation 18:21 or the other angel in Revelation 14:6, Revelation 14:15. The sixth trumpet of Revelation 9:13 ends in Revelation 9:21. The opening of the seventh seal was preceded by two visions (chapter Rev 7) and so here the sounding of the seventh trumpet (Revelation 11:15) is preceded by a new series of visions (10:1-11:14).

Coming down out of heaven (καταβαινοντα εκ του ουρανου — katabainonta ek tou ouranou). Present active participle of καταβαινω — katabainō picturing the process of the descent as in Revelation 20:1 (cf. Revelation 3:12).

Arrayed with a cloud (περιβεβλημενον νεπελην — peribeblēmenon nephelēn). Perfect passive participle of περιβαλλω — periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s.

The rainbow (η ιρις — hē iris). See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.

As the sun (ως ο ηλιος — hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.

As pillars of fire (ως στυλοι πυρος — hōs stuloi puros). Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος — stulos see Revelation 3:12; Galatians 2:9.

And he had (και εχων — kai echōn). This use of the participle in place of ειχεν — eichen (imperfect) is like that in Revelation 4:7.; Revelation 12:2; Revelation 19:12; Revelation 21:12, Revelation 21:14, a Semitic idiom (Charles), or as if καταβαινων — katabainōn (nominative) had preceded in place of καταβαινοντα — katabainonta little book (βιβλαριδιον — biblaridion). A diminutive of βιβλαριον — biblarion (papyri), itself a diminutive of βιβλιον — biblion (Revelation 5:1) and perhaps in contrast with it, a rare form in Hermas and Revelation 10:2, Revelation 10:9, Revelation 10:10. In Revelation 10:8 Tischendorf reads βιβλιδαριον — biblidarion diminutive of βιβλιδιον — biblidion (Aristophanes) instead of βιβλιον — biblion (Westcott and Hort). The contents of this little book are found in Revelation 11:1-13.

Open (ηνεωιγμενον — ēneōigmenon). See Ezekiel 2:9. Perfect (triple reduplication) passive participle of ανοιγω — anoigō in contrast to the closed book in Revelation 5:1. There also we have επι — epi (upon) την δεχιαν — tēn dexian (the right hand), for it was a large roll, but here the little open roll is held in the hand (εν τηι χειρι — en tēi cheiri), apparently the left hand (Revelation 10:5).

He set (ετηκεν — ethēken). First aorist active indicative of τιτημι — tithēmi The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (τον ποδα τον δεχιον — ton poda ton dexion) being on the sea (επι της ταλασσης — epi tēs thalassēs) and the left (τον ευωνυμον — ton euōnumon) upon the land (επι της γης — epi tēs gēs). It makes a bold and graphic picture.

As a lion roareth (ωσπερ λεων μυκαται — hōsper leōn mukātai). Only instance of ωσπερ — hōsper in the Apocalypse, but ως — hōs in the same sense several times. Present middle indicative of μυκαομαι — mukaomai an old onomatopoetic word from μυ — mu or μοο — moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι — ōruomai Homer uses μυκαομαι — mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc.

The seven thunders (αι επτα βρονται — hai hepta brontai). A recognized group, but not explained here, perhaps John assuming them to be known. For βρονται — brontai see note on Revelation 4:5; and note on Revelation 6:1; and note on Revelation 8:5. In Psalm 29:1-11 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea.

Their voices (τας εαυτων πωνας — tas heautōn phōnas). Cognate accusative with ελαλησαν — elalēsan and εαυτων — heautōn (reflexive) means “their own.” In John 12:28 the voice of the Father to Christ was thought by some to be thunder.

I was about to write (ημελλον γραπειν — ēmellon graphein). Imperfect active of μελλω — mellō (double augment as in John 4:47; John 12:33; John 18:32) and the present (inchoative) active infinitive of γραπω — graphō “I was on the point of beginning to write,” as commanded in Revelation 1:11, Revelation 1:19.

Seal up (σπραγισον — sphragison). Aorist active imperative of σπραγιζω — sphragizō tense of urgency, “seal up at once.”

And write them not (και μη αυτα γραπσηις — kai mē auta grapsēis). Prohibition with μη — mē and the ingressive aorist active subjunctive of γραπω — graphō “Do not begin to write.” It is idle to conjecture what was in the utterances. Compare Paul‘s silence in 2 Corinthians 12:4.

Standing (εστωτα — hestōta). Second perfect active participle of ιστημι — histēmi (intransitive). John resumes the picture in Revelation 10:2.

Lifted up (ηρεν — ēren). First aorist active indicative of αιρω — airō to lift up.

To heaven (εις τον ουρανον — eis ton ouranon). Toward heaven, the customary gesture in taking a solemn oath (Genesis 14:22; Deuteronomy 32:40; Daniel 12:7).

Sware (ωμοσεν — ōmosen). First aorist indicative of ομνυω — omnuō to swear.

By him that liveth (εν τωι ζωντι — en tōi zōnti). This use of εν — en after ομνυω — omnuō instead of the usual accusative (James 5:12) is like the Hebrew (Matthew 5:34, Matthew 5:36). “The living one for ages of ages” is a common phrase in the Apocalypse for God as eternally existing (Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 15:7). This oath proves that this angel is not Christ.

Who created (ος εκτισεν — hos ektisen). First aorist active indicative of κτιζω — ktizō a reference to God‘s creative activity as seen in Genesis 1:1.; Exodus 20:11; Isaiah 37:16; Isaiah 42:5; Psalm 33:6; Psalm 145:6, etc.

That there shall be time no longer (οτι χρονος ουκετι εσται — hoti chronos ouketi estai). Future indicative indirect discourse with οτι — hoti But this does not mean that χρονος — chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10).

When he is about to sound (οταν μελληι σαλπιζειν — hotan mellēi salpizein). Indefinite temporal clause with οταν — hotan and the present active subjunctive of μελλω — mellō and the present (inchoative) active infinitive of σαλπιζω — salpizō “whenever he is about to begin to sound” (in contrast to the aorist in Revelation 11:15).

Then (και — kai). So in apodosis often (Revelation 14:10).

Is finished (ετελεστη — etelesthē). First aorist passive indicative of τελεω — teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.

The mystery of God (το μυστηριον του τεου — to mustērion tou theou). This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.

According to the good tidings which he declared (ως ευηγγελισεν — hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω — euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.

Again speaking and saying (παλιν λαλουσαν και λεγουσαν — palin lalousan kai legousan). Present active predicate participles feminine accusative singular agreeing with ην — hēn (object of ηκουσα — ēkousa), not with πωνη — phōnē (nominative) as most of the cursives have it (λαλουσα και λεγουσα — lalousa kai legousa). Ordinarily it would be ελαλει και ελεγεν — elalei kai elegen See Revelation 4:1 for like idiom. This is the voice mentioned in Revelation 10:4. No great distinction is to be made here between λαλεω — laleō and λεγω — legō take (υπαγε λαβε — Hupage labe). Present active imperative of υπαγω — hupagō and second aorist active imperative of λαμβανω — lambanō The use of υπαγε — hupage (exclamation like ιδε — ide) is common in N.T. (Matthew 5:24; Matthew 8:4; Matthew 19:21; John 4:16; John 9:7). Charles calls it a Hebraism (Revelation 16:1). Note the repeated article here (το — to) referring to the open book in the hand of the angel (Revelation 10:2), only here βιβλιον — biblion is used, not the diminutive of βιβλαριδιον — biblaridion of Revelation 10:2, Revelation 10:9, Revelation 10:10.

I went (απηλτα — apēltha). Second aorist active indicative (α — ̇a form), “I went away” (απ — aṗ) to the angel. John left his position by the door of heaven (Revelation 4:1).

That he should give (δουναι — dounai). Second aorist active infinitive of διδωμι — didōmi indirect command after λεγων — legōn (bidding) for δος — dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω — legō to bid occurs in Revelation 13:14; Acts 21:21.

He saith (λεγει — legei). Dramatic vivid present active indicative of λεγω — legō it and eat it up (λαβε και καταπαγε αυτο — labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω — lambanō and κατεστιω — katesthiō (perfective use of κατα — kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.

It shall make thy belly bitter (πικρανει σου την κοιλιαν — pikranei sou tēn koilian). Future active of πικραινω — pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.

Sweet as honey (γλυκυ ως μελι — gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον — biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way.

I took - and ate it up (ελαβονκαι κατεπαγον αυτο — elabon- επαγον — kai katephagon auto). Second aorist active indicatives of the same verbs to show John‘s prompt obedience to the command. The order of the results is here changed to the actual experience (sweet in the mouth, bitter in the belly). The simplex verb κατεπαγον — ephagon (I ate) is now used, not the compound katephagon (I ate up).

They say (λεγουσιν — legousin). Present active of vivid dramatic action and the indefinite statement in the plural as in Revelation 13:16; Revelation 16:15. It is possible that the allusion is to the heavenly voice (Revelation 10:4, Revelation 10:8) and to the angel (Revelation 10:9).

Thou must prophesy again (δει σε παλιν προπητευσαι — dei se palin prophēteusai). Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν — palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy (προπητευσαι — prophēteusai first aorist active infinitive of προπητευω — prophēteuō).

Over (επι — epi). In the case, in regard to as in John 12:16 (with γραπω — graphō), not in the presence of (επι — epi with genitive, Mark 13:9) nor against (επι — epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse.