Cambridge Greek Testament Commentary

Revelation 7:9

καὶ ἰδού. A and Latins omit these words; C omits ἰδού.

ὄχλος πολύς. A and Latins read ὄχλον πολύν; Methodius reads καὶ εἶδον�, δ�.

ἑστῶτες with אAP; ἑστῶτας B2, ἑστώτων C.

περιβεβλημένους. Text. Rec[275] reads περιβεβλημένοι with א°P 1 and Latins.

[275] Rec. Textus Receptus as printed by Scrivener.

φοίνικες. Tisch[276] reads φοίνικας with א*B2.

[276] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

9. μετὰ ταῦτα. The “great tribulation” itself is designedly not shown in the vision: “of that day and that hour knoweth no man, no not the angels in heaven.” It is not too much to say that the description of the terrors which herald its approach taxes human powers to their limits; it was the most the Seer or the Church could receive, more would have weakened the impression. Instead of describing a picture of the Great Tribulation we have the pause, in which the inner circle of the elect is sealed for safety, and the world forgets its fears; and then comes a glimpse of the bliss without end.

ὃν�. Revelation 3:8.

ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν Cf. Revelation 5:9 n.

ἑστῶτες is of course in apposition to ὄχλος πολύς, though supported by documents which read ὄχλον πολύν.

περιβεβλημένους is in apposition to the imaginary ὄχλον which might have been dependent on εἶδον: so is φοίνικας, if we take the accusative with Tischendorf.

στολὰς λευκάς. Cf. Revelation 3:5; Revelation 6:11.

φοίνικες. Opinions differ as to the meaning of this image, whether we are to compare the Pagan use of the palm-branch as a symbol of victory, given e.g. to winners at the public games; or the Israelite custom of bearing branches of palm, as of other sacred trees, at the Feast of Tabernacles: see Leviticus 23:40, and cf. St John 12:13. The palm-branch occurs frequently on the coins of the Herods; and the palm-tree on the Roman coins commemorating JUDAEA CAPTA (Madden’s Jewish Coinage): and although Jewish rather than Gentile imagery is to be expected in this book, the former view seems on the whole more reasonable, as it gives a more obvious and a more appropriate meaning to the symbol.

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Cambridge Greek Testament Commentary

Revelation 7:9

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