Bible Commentaries

After these things (μετα ταυτα — meta tauta). Change in the panorama, not chronology (Revelation 7:1, Revelation 7:9; Revelation 15:5; Revelation 18:1; Revelation 19:1). This vision is of heaven, not of earth as was true of chapters Rev 1; 2. The first vision of Christ and the messages to the seven churches began in Revelation 1:12. This new vision of the throne in heaven (Revelation 4:1-11) succeeds that to which it here alludes.

I saw (ειδον — eidon). Second aorist active indicative of οραω — horaō (ιδου — idou). Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα — thura (door) follows it.

Opened (ηνεωιγμενη — ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω — anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).

In heaven (εν τωι ουρανωι — en tōi ouranōi). As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.

The first (η πρωτη — hē prōtē). Reference is to Revelation 1:10.

Speaking (λαλουσης — lalousēs). From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).

Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.

Come up (αναβα — anaba). Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).

Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).

I will show (δειχω — deixō). Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.

Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2.

Straightway I was in the Spirit (ευτεως εγενομην εν πνευματι — eutheōs egenomēn en pneumati). But John had already “come to be in the Spirit” (Revelation 1:10, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in Revelation 1:10 (sequel or result, not entrance), “At once I found myself in the Spirit” (Swete), not “I came to be in the Spirit” as in Revelation 1:10.

Was set (εκειτο — ekeito). Imperfect middle of κειμαι — keimai old verb, used as passive of τιτημι — tithēmi As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1.; Ezekiel 1:26-28; Daniel 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος — kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον — Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.

Upon the throne (Επι — epi ton thronon). επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea.

To look upon (ορασει — horasei). Locative case of ορασις — horasis old word (from οραω — horaō to see) for appearance (in appearance) as in Ezekiel 1:5, Ezekiel 1:26.

Like a jasper stone (ομοιος ιασπιδι — homoios iaspidi). Associative-instrumental case of ιασπις — iaspis old word (Persian), used for stones of different colors, one opaque like opal, one translucent (Revelation 21:11, Revelation 21:18., possibly here, only N.T. examples), one a red or yellow stone (Isaiah 54:12). Some even take it for the diamond. Certainly not our cheap modern jasper.

A sardius (σαρδιωι — sardiōi). Old word, in N.T. only here and Revelation 21:20. The carnelian or other red stone, derived from Sardis (Pliny).

Rainbow (ιρις — iris). Old word, in N.T. only here and Revelation 10:1. From Ezekiel 1:28.

An emerald (σμαραγδινωι — smaragdinōi). Adjective (from σμαραγδος — smaragdos Revelation 21:19), of emerald (supply λιτωι — lithōi), in associative instrumental case after ομοιος — homoios John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. “In the vision the flashing lustre of the ιασπις — iaspis and the fiery red of the σαρδ — sard are relieved by the halo (ιρις — iris) of emerald which encircled the Throne” (Swete). A complete circle.

Round about the throne (κυκλοτεν του τρονου — kuklothen tou thronou). Here as a preposition with the genitive, though only adverb in Revelation 4:8 (only N.T. examples save Textus Rec. in Revelation 5:11).

Four and twenty thrones (τρονοι εικοσι τεσσαρες — thronoi eikosi tessares). So P Q, but Aleph A have accusative τρονους — thronous (supply ειδον — eidon from Revelation 4:1) and τεσσαρες — tessares (late accusative in ες — ̇es). This further circle of thrones beyond the great throne.

I saw four and twenty elders (εικοσι τεσσαρας πρεσβυτερους — eikosi tessaras presbuterous). No ειδον — eidon in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (Revelation 4:4, Revelation 4:10; Revelation 5:8; Revelation 11:16; Revelation 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chron 24:1-19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6.

Sitting (κατημενους — kathēmenous). Upon their thrones.

Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō (to throw around).

In white garments (ιματιοις λευκοις — himatiois leukois). Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.

Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek.

Out of the throne (εκ του τρονου — ek tou thronou). Back to the throne itself. The imagery is kin to that in Exodus 19:16; Exodus 24:9.; Ezekiel 1:22, Ezekiel 1:27.

Proceed (εκπορευονται — ekporeuontai). Graphic historical present.

Lightnings and voices and thunders (αστραπαι και πωναι και βρονται — astrapai kai phōnai kai brontai). So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete).

Seven lamps of fire (επτα λαμπαδες πυρος — hepta lampades puros). Return to the nominative (ιδου — idou not ειδον — eidon) with ησαν — ēsan (were) understood. Metaphor drawn from Ezekiel 1:13; Zechariah 4:12. Our word “lamp,” but here a torch as in Revelation 8:10, identified with the Holy Spirit (the Seven Spirits of God) as in Revelation 1:4; Revelation 3:1, not λυχνιαι — luchniai (lampstands) as in Revelation 1:12, Revelation 1:20, nor λυχνος — luchnos a hand-lamp with oil (Matthew 5:15). “These torches blaze perpetually before the throne of God” (Swete).

As it were a glassy sea (ως ταλασσα υαλινη — hōs thalassa hualinē). Old adjective (from υαλος — hualos glass, Revelation 21:18, Revelation 21:21), in N.T. only here and Revelation 15:2. Possibly from υει — huei (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In Exodus 24:10 the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. Ezekiel 1:26). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith).

Like crystal (ομοια κρυσταλλωι — homoia krustallōi). Associative-instrumental case after ομοια — homoia Old word, from κρυος — kruos (ice and sometimes used for ice), in N.T. only here and Revelation 22:1, not semi-opaque, but clear like rock-crystal.

In the midst of the throne (εν μεσωι του τρονου — en mesōi tou thronou). As one looks from the front, really before.

Round about the throne (κυκλωι του τρονου — kuklōi tou thronou). Merely an adverb in the locative case (Romans 15:19), as a preposition in N.T. only here, Revelation 5:11; Revelation 7:11. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Ezekiel 1:12.).

Four living creatures (τεσσερα ζωα — tessera zōa). Not τηρια — thēria (beasts), but living creatures. Certainly kin to the ζωα — zōa of Ezek 1; Ezekiel 2:1-10 which are cherubim (Ezekiel 10:2, Ezekiel 10:20), though here the details vary as to faces and wings with a significance of John‘s own, probably representing creation in contrast with the redeemed (the elders).

Full of eyes (γεμοντα οπταλμων — gemonta ophthalmōn). Present active participle of γεμω — gemō to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

Like a lion (ομοιον λεοντι — homoion leonti). Associative-instrumental case again. In Ezek (Revelation 1:6, Revelation 1:10) each ζωον — zōon has four faces, but here each has a different face. “The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature” (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). Μοσχος — Moschos is first a sprout, then the young of animals, then a calf (bullock or heifer) as in Luke 15:23, Luke 15:27, Luke 15:30, or a full-grown ox (Ezekiel 1:10).

Had (εχων — echōn). Masculine singular (some MSS. εχον — echon neuter singular agreeing with ζωον — zōon) present active participle of εχω — echō changing the construction with the τριτον ζωον — triton zōon almost like a finite verb as in Revelation 4:8.

A face as of a man (προσωπον ως αντρωπου — prosōpon hōs anthrōpou). Shows that the likeness in each instance extended only to the face.

Like an eagle flying (ομοιον αετωι πετομενωι — homoion aetōi petomenōi). Present middle participle of πετομαι — petomai to fly, old verb, in N.T. only in Revelation 4:7; Revelation 8:13; Revelation 12:14; Revelation 14:6; Revelation 19:17. The αετος — aetos in Matthew 24:28; Luke 17:37 may be a form of vulture going after carrion, but not in Revelation 8:13; Revelation 12:14.

Each one of them (εν κατ εν αυτων — hen kath' hen autōn). “One by one of them,” a vernacular idiom like εις κατα εις — heis kata heis in Mark 14:19.

Having (εχων — echōn). Masculine participle again as in Revelation 4:7, though ζωον — zōon neuter.

Six wings (ανα πτερυγας εχ — ana pterugas hex). Distributive use of ανα — ana “six wings apiece” as in Luke 10:1 (ανα δυο — ana duo by twos). Like Isaiah 6:2, not like Ezekiel 1:6, where only four wings are given apiece.

Are full of (γεμουσιν — gemousin). Plural verb, though ζωα — zōa neuter, to individualize each one.

Round about and within (κυκλοτεν και εσωτεν — kuklothen kai esōthen). Perhaps before and behind (Revelation 4:6) and under the wings, “pointing to the secret energies of nature” (Swete).

Rest (αναπαυσιν — anapausin). See also Revelation 14:11. Old word (from αναπαυω — anapauō to relax), as in Matthew 11:29. God and Christ cease not their activity (John 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).

Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, by day and by night.

Holy, holy, holy (αγιοσ αγιοσ αγιος — hagiosτρισαγιον — hagiosαγιος — hagios). “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the Κυριος ο τεος — trisagion (triple repetition of εστιν — hagios).

Is the Lord God (ο παντοκρατωρ — Kurios ho theos). See Isaiah 6:3. The copula ο ην και ο ων και ο ερχομενος — estin (is) is not expressed, but is implied.

The Almighty (ho pantokratōr). See note on Revelation 1:8.

Which was and which is and which is to come (ho ēn kai ho ōn kai ho erchomenos). Just as in Revelation 1:4, Revelation 1:8, but with the order changed.

When the living creatures shall give (οταν δωσουσιν τα ζωα — hotan dōsousin ta zōa). Indefinite temporal clause with οταν — hotan and the future active indicative (δωσουσιν — dōsousin) rather than the more common second aorist active subjunctive (δωσιν — dōsin) with the notion of repetition rather than unbroken continuance, “whenever they give.” The giving of praise and glory to God by the four living creatures (representatives of nature) is met by corresponding worship by the redeemed (the four and twenty elders). “Created life adores the Uncreated” (Swete), “to the one living for ages of ages.”

Shall fall down (πεσουνται — pesountai future middle of πιπτω — piptō), shall worship (προσκυνησουσιν — proskunēsousin future active of προσκυνεω — proskuneō), shall cast their crowns (βαλουσιν τους στεπανους — balousin tous stephanous future active of βαλλω — ballō). The two actions by the two groups (living creatures, elders) are coordinated (simultaneous in the repetition). They thus acknowledge that all this kingly dignity comes from God, who is King of kings and Lord of lords. Charles takes the elders, however, to be angels, not redeemed men.

Our Lord and our God (ο κυριος και ο τεος ημων — ho kurios kai ho theos hēmōn). The nominative form here used as vocative as in John 20:28 and often.

To receive (λαβειν — labein). Epexegetic second aorist active infinitive of λαμβανω — lambanō with αχιος — axios (worthy).

The glory (την δοχαν — tēn doxan). The article referring to δοχαν — doxan in Revelation 4:9 and so with την τιμην — tēn timēn (the honour), though την δυναμιν — tēn dunamin (the power) is not in Revelation 4:9, but is the power due to be ascribed to God.

Thou didst create (συ εκτισας — su ektisas). Emphasis on συ — su (thou), first aorist active indicative of κτιζω — ktizō the verb used about the act of creation by Paul in Colossians 1:16 (εκτιστη εκτισται — ektisthēδια το τελημα σου — ektistai), constative aorist giving a summary picture of the whole (not as a process).

Because of thy will (δι ον — dia to thelēma sou). Reason for creation of the universe as in Hebrews 2:10 (ησαν — di' hon).

They were (και εκτιστησαν — ēsan). Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God‘s purpose in the eternal past before the actual creation in time.

And were created (κτιζω — kai ektisthēsan). First aorist passive indicative of the same verb, εκτιστη — ktizō just used and in the plural, while Paul (Colossians 1:16) uses the singular ektisthē See 1 Corinthians 8:6. God‘s will wrought through the Logos (Christ).