Bible Commentaries

In the right hand (επι την δεχιαν — epi tēn dexian). “Upon the right hand” (επι — epi not εν — en), the open palm. Anthropomorphic language drawn from Ezekiel 2:9.

A book (βιβλιον — biblion). Diminutive of βιβλος — biblos but no longer so used, βιβλαριδιον — biblaridion occurring instead (Revelation 10:2).

Written (γεγραμμενον — gegrammenon). Perfect passive predicate participle of γραπω — graphō and on the back (εσωτεν και οπιστεν — esōthen kai opisthen). “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν — opisthen), and so was an οπιστογραπον — opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point.

Sealed (κατεσπραγισμενον — katesphragismenon). Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.

With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes.

A strong angel (αγγελον ισχυρον — aggelon ischuron). One needed (Revelation 10:1; Revelation 18:21) “whose call could reach to the farthest limits of the universe” (Beckwith) and so “with a great voice” (εν πωνηι μεγαληι — en phōnēi megalēi in a great voice, as in Revelation 14:7, Revelation 14:9, Revelation 14:15, and without εν — en Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10; Revelation 8:13; Revelation 10:3, etc.). See εν ισχυραι πωνηι — en ischurāi phōnēi (Revelation 18:2).

Proclaiming (κηρυσσοντα — kērussonta). Present active predicate participle of κηρυσσω — kērussō to herald, to preach.

Worthy to open and to loose (αχιος ανοιχαι και λυσαι — axios anoixai kai lusai). Worthy by rank and character (cf. John 1:27) as well as by ability (εδυνατο — edunato Revelation 5:3), followed by two infinitives (first aorist active) of ανοιγω — anoigō and λυω — luō though ινα — hina and the subjunctive can be used after αχιος — axios as in John 1:27. Here αχιος — axios is like ικανος — hikanos (capable, qualified) as in Matthew 8:8. The articles here (το τας — totas) refer to the book and the seals in Revelation 5:1. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.

Εν — En (in) with locative (ουρανωι — ouranōi), επι — epi (upon) with genitive (γης — gēs), υποκατω — hupokatō (under) with ablative (γης — gēs), as in Revelation 5:13, including the whole universe, as in Exodus 20:4 (Philemon 2:10). The MSS. vary in the negative conjunctions after ουδεις — oudeis (no one) between ουδεουδε — oude- ουτεουτε — oude (continuative, and not - nor) and βλεπειν αυτο — oute- oute (disjunctive, neither - nor).

To look thereon (blepein auto). Into the contents of the book. The universe declines the challenge.

I wept much (εγω εκλαιον πολυ — egō eklaion polu). Imperfect active of κλαιω — klaiō picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (Revelation 1:12; Revelation 2:14; Revelation 5:4, Revelation 5:14; Revelation 6:8, Revelation 6:9; Revelation 10:10; Revelation 19:14; Revelation 21:15). Perhaps weeping aloud.

Was found (ευρετη — heurethē). First aorist passive indicative of ευρισκω — heuriskō (αχιος — axios). Predicative nominative after ευρετη — heurethē f0).

One of the elders (εις εκ των πρεσβυτερων — heis ek tōn presbuterōn). “One from among the elders” of Revelation 4:4, Revelation 4:10 (εκ — ek with the ablative 8 times in the Apocalypse, 12 in the Fourth Gospel, 10 in rest of the N.T., in place of the mere partitive genitive). No particular reason for one elder as the agent over another (Revelation 7:13).

Saith (λεγει — legei). Dramatic vivid present.

Weep not (μη κλαιε — mē klaie). “Cease weeping” (prohibition with μη — mē and the present active imperative of κλαιω — klaiō Lion (ο λεων — ho leōn). Satan is called a lion by Peter (1 Peter 5:8), but the metaphor belongs to Jesus also. Judah is called a lion in the blessing of Jacob (Genesis 49:9) and Jesus as the greatest of the tribe of Judah, “the Root of David” (η ριζα Δαυειδ — hē riza Daueid Isaiah 11:1, Isaiah 11:10) or the Branch from this root (the Messiah).

Hath overcome (ενικησεν — enikēsen). First aorist active indicative of νικαω — nikaō “did overcome,” coming first in the sentence as “the great historical fact of the victory of the Christ” (Swete).

And I saw (και ειδον — kai eidon). Stirred by the words of the elder in Revelation 5:5 (ιδου — idou behold). “I beheld.”

In the midst (εν μεσωι — en mesōi). See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).

A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.

Standing (εστηκος — hestēkos). Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).

As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).

Having (εχων — echōn). Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns (κερας — keras) is a common symbol in the O.T. for strength and kingly power (1 Samuel 2:10; 1 Kings 22:11; Psalm 112:9; Daniel 7:7, Daniel 7:20.) and often in Rev (Revelation 12:3; Revelation 13:1; Revelation 17:3, Revelation 17:12). Fulness of power (the All-powerful one) is symbolized by seven.

Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).

Sent forth (απεσταλμενοι — apestalmenoi). Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0).

He taketh (ειληπεν — eilēphen). Perfect active indicative of λαμβανω — lambanō not used for the aorist (cf. ηλτεν — ēlthen he came), but vivid dramatic picture of the actual scene, “he has taken it.”

He had taken (ελαβεν — elaben). Here John drops back to the narrative tense (the second aorist active indicative of λαμβανω — lambanō), not the past perfect as the English rendering might indicate, merely “when he took.” For like vivid variation (not confusion) of tenses with ειληπεν — eilēphen see Revelation 3:3; Revelation 8:5; Revelation 11:17 and with ειρηκα — eirēka in Revelation 7:13.; Revelation 19:3.

Fell down (επεσαν — epesan). Second aorist active indicative of πιπτω — piptō with first aorist (αν — ̇an) ending, just “fell.”

Having (εχοντες — echontes). “Holding.”

A harp (κιταραν — kitharan). Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).

Golden bowls (πιαλας χρυσας — phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.

Of incense (τυμιαματων — thumiamatōn). Old word from τυμιαω — thumiaō to burn incense (Luke 1:9), as in Luke 1:10.

Which are (αι εισιν — hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10.

They sing (αιδουσιν — āidousin). Present active indicative of αιδω — āidō Old verb, to chant with lyrical emotion (Colossians 3:16).

A new song (ωιδην καινην — ōidēn kainēn). Cognate accusative for οιδε — oide (ωιδη — ōidē song) is αοιδε — āoide from αειδω — āeidō that is αιδω — āidō (the verb used), old word already used (Colossians 3:16; Ephesians 5:19), called καινην — kainēn because a fresh song for new mercies (Isaiah 42:10; Psalm 33:3; Psalm 40:3, etc.), here in praise of redemption to Christ (Revelation 14:3) like the new name (Revelation 2:17; Revelation 3:12), the new Jerusalem (Revelation 3:12; Revelation 21:2), the new heaven and the new earth (Revelation 21:1), not the old song of creation (Revelation 4:8, Revelation 4:11) to God.

For thou wast slain (οτι εσπαγης — hoti esphagēs). Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).

Unto God (τωι τεωι — tōi theōi). Dative case of advantage as also in Revelation 5:10.

With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.

Men of every (εκ πασης — ek pasēs). No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6).

Madest (εποιησας — epoiēsas). First aorist active indicative of ποιεω — poieō a prophetic use anticipating the final result.

A kingdom and priests (βασιλειαν και ιερεις — basileian kai hiereis). As the correct text in Revelation 1:6.

They reign (βασιλευουσιν — basileuousin). Present active indicative, futuristic use, though Aleph P have the future βασιλευσουσιν — basileusousin (shall reign) as in Revelation 20:6.

And I saw (και ειδον — kai eidon). A new feature introduced by the outer and vaster circle (κυκλωι — kuklōi) of angels who catch up the new song of redemption in antiphonal singing, answering the song of the four living creatures and the twenty-four elders. Some MSS. read ως — hōs (as if) before πωνην — phōnēn (voice). Ten thousand times ten thousand (μυριαδες μυριαδων και χιλιαδες χιλιαδων — muriades muriadōn kai chiliades chiliadōn). Literally, “myriads of myriads and thousands of thousands,” a mild husteron-proteron. The regular order in 1 Enoch 40:1. See Daniel 7:10 for χιλιαι χιλιαδες — chiliai chiliades (thousand thousands) and μυριαι μυριαδες — muriai muriades (countless myriads). They are all efforts to express the innumerable hosts of the angels.

Worthy (αχιον — axion). Agreeing in gender (grammatical neuter) with αρνιον — arnion but some MSS. have αχιος — axios (masculine, natural gender). Note change to third person εστιν — estin instead of second ει — ei The point of the song is the same as that in Revelation 5:9, Revelation 5:10, but the language differs. Note the repeated article το — to (the lamb the slain) referring to Revelation 5:6, Revelation 5:9. Note also the one article την — tēn before δυναμιν — dunamin for all the seven grounds of praise (δυναμιν — dunamin power, πλουτον — plouton wealth, σοπιαν — sophian wisdom, ισχυν — ischun strength, τιμην — timēn honor, δοχαν — doxan glory, ευλογιαν — eulogian blessing), though πλουτον — plouton is masculine, in contrast with separate article for each item (all three feminine) in Revelation 4:11, here grouping them all together, “a heptad of praise” (Swete).

Every created thing (παν κτισμα — pān ktisma). Every creature in a still wider antiphonal circle beyond the circle of angels (from κτιζω — ktizō for which see 1 Timothy 4:4; James 1:18), from all the four great fields of life (in heaven, upon the earth, under the earth as in Revelation 5:3, with on the sea επι της ταλασσης — epi tēs thalassēs added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in Romans 8:20-22 concerning the sympathetic agony of creation (κτισις — ktisis) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off.

Saying (λεγοντας — legontas). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have λεγοντα — legonta (grammatical gender agreeing with παντα — panta) present active participle of λεγω — legō to say.

And to the Lamb (και τωι αρνιωι — kai tōi arniōi). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in Revelation 4:11 and the addition of το κρατος — to kratos (active power) in place of ισχυς — ischus (reserve of strength) in Revelation 5:12.

Amen (Αμην — Amēn). The four living creatures give their approval to the doxology after the antiphonal songs.

Fell down and worshipped (επεσαν και προσεκυνησαν — epesan kai prosekunēsan). In silent adoration that closes the whole service of praise to the One upon the throne and to the Lamb. As in Revelation 4:10 so here the representatives of the redeemed bow in silent worship. Pliny says that the Christians sing a song to Christ as to God. He is here worshipped by the universe (Philemon 2:10.).