The central idea of this sealed roll or doomsday book lying open on the divine hand (_cf._ Blau, _Studien zur alt-heb. Buchwesen_, 36 f., E. J. Goodspeed, _Journ. Bibl. Lit._ 1903, 70 74) is reproduced from Ezekiel (Revelation 2:9 f.) but independently developed in order to depict the truth that eve... [ Continue Reading ]
The καὶ after ἀνοῖξαι is either epexegetic or the mark of a hysteron proteron (_cf._ the awkward οὔτε βλέπειν of 3 4, unless _look_ here means to look into the contents). The cry is a challenge rather than an appeal.... [ Continue Reading ]
ὑποκάτω, the under-world of departed spirits or of daemons. Not even angels ἐν τῷ οὐρανῷ (_cf._ Mark 13:32) can discharge this function; their rôle in the Apocalypse is prominent but limited. Gunkel prefers to think of a magical background to the whole symbolism; the book defies the necromancy of th... [ Continue Reading ]
A naïve expression of disappointment, the expectation of Revelation 4:1 being apparently thwarted. The sense of consolation and triumph is so strong in this book that no tears are shed in self-pity. The prophet only weeps at the apparent check to revelation.... [ Continue Reading ]
ἀνοῖξαι … σφραγῖδας, _cf._ Dittenberger's _Sylloge Inscr. Graec._ 790 47 (first century) τὰς σφ. ἀνοιξάτω. Christ's success is due to his legitimate messianic authority as a Davidic scion (ῥίζα = shoot or sprout on main stem, _cf._ Sibyll. iii. 396); the Davidic descent of Jesus was a tenet of certa... [ Continue Reading ]
Christ, crucified and risen, is in the centre. To him all things bow and sing. It is prosaic to attempt any local definition, as though the author had some architectural plan in his mind (ἐν μ. = “half-way up the throne,” or by repetition = “between,” _cf._ Genesis 1:7), or to wonder how so prominen... [ Continue Reading ]
A realistic symbol of the idea conveyed in John 3:35; John 12:49, etc.... [ Continue Reading ]
A thrill of satisfaction over Christ's ability. “It is the manner of God thus to endear mercies to us, as he endeared a wife to Adam. He first brought all creatures to him, that he might first see that there was not a helpmeet for him among them” (Goodwin). John lays dramatic emphasis on _Jesus only... [ Continue Reading ]
ᾠδὴν κ. followed (14) by ἀμήν, as in the worship of the church on earth (Colossians 3:16; 1 Corinthians 14:15-16). ᾄδουσιν (historic present) no longer to God as creator (Revelation 4:11) but to the Lamb as redeemer, for the cost and scope and issue of his redemption. This unique and remarkable pass... [ Continue Reading ]
An allusion not so much to the idea of Revelation 20:4, where the literal sway of the saints (= life eternal, in substance) is confined to a certain section of them, or to Revelation 22:5 (on the new earth, _cf._ Revelation 21:1), as to Revelation 2:26. Compare the primitive patristic notion, reflec... [ Continue Reading ]
This outer circle of myriads (the following χιλιάδες is an anti-climax) of angelic retainers a favourite trait in the later Jewish pageants of heaven does not address praise directly to the Lamb.... [ Continue Reading ]
For similar arrangements in Jewish doxologies, see Gfrörer, ii. 146 8; and, for ἰσχ. τιμ. δόξ. see Daniel 2:37 (LXX). τήν groups together the seven words of the panegyric; honour and glory and praise are due to one whose victorious death has won him the power of bestowing incalculable riches on his... [ Continue Reading ]
From the whole creation a third doxology rises, catching up the last word (εὐλογίᾳ) of the preceding, and addressed as in the primitive and distinctive confessions of early Christianity (_e.g._, John 17:3; 1 Timothy 2:5) to God and Jesus alike (Revelation 7:10). In this chorus of praise (Revelation... [ Continue Reading ]
The prologue is brought to a splendid close by “amen” from the four ζῷα, who have the last as they had the first word (Revelation 4:8), followed by silent adoration from the πρεσβύτεροι. As in the liturgical practice of early Christian assemblies, so in the celestial court, the solemn chant of prais... [ Continue Reading ]