Յայտնութիւն / Revelation - 10 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is an introduction to the latter part of the prophecies of this book. Whether what is contained between this and the sounding of the seventh trumpet (ch. xi. 15) be a distinct prophecy from the other, or only a more general account of some of the principal things included in the other, is disputed by our curious enquirers into these abstruse writings. However, here we have, I. A remarkable description of a very glorious angel with an open book in his hand, ver. 1-3. II. An account of seven thunders which the apostle heard, as echoing to the voice of this angel, and communicating some discoveries, which the apostle was not yet allowed to write, ver. 4. III. The solemn oath taken by him who had the book in his hand, ver. 5-7. IV. The charge given to the apostle, and observed by him, ver. 8-11.
Adam Clarke: Commentary on the Bible - 1831
The description of a mighty angel with a little book in his hand, Rev 10:1, Rev 10:2. The seven thunders, Rev 10:3, Rev 10:4. The angel swears that there shalt be time no longer, Rev 10:5-7. John is commanded to take the little book and eat it; he does so, and receives a commission to prophesy to many peoples, Rev 10:8-11.
Albert Barnes: Notes on the Bible - 1834
10:0: This chapter Rev 10:1-11 contains the record of a sublime vision of an angel which, at this juncture, John saw descending from heaven, disclosing new scenes in what was yet to occur. The vision is interposed between the sounding of the sixth, or second woe-trumpet, and the sounding of the seventh, or third woe-trumpet, under which is to be the final consummation, Rev 11:15 ff. It occupies an important interval between the events which were to occur under the sixth trumpet and the last scene - the final overthrow of the formidable power which had opposed the reign of God on the earth, and the reign of righteousness, when the kingdoms of the world shall become the kingdom of God, Rev 11:15. It is, in many respects, an unhappy circumstance that this chapter has been separated from the following. They constitute one continued vision, at least to Rev 11:15, where the sounding of the seventh and last trumpet occurs.
The tenth chapter contains the following things:
(1) An angel descends from heaven, and the attention of the seer is for a time turned from the contemplation of what was passing in heaven to this new vision that appeared on the earth. This angel is clothed with a cloud; he is encircled by a rainbow; his face is as the sun, and his feet like pillars of fire - all indicating his exalted rank, and all such accompaniments as became a heavenly messenger.
(2) the angel appears with a small volume in his hand, Rev 10:2. This book is not closed and sealed, like the one in Rev 5:1-14, but was "open" - so that it could be read. Such a book would indicate some new message or Revelation from heaven; and the book would be, properly, a symbol of something that was to be accomplished by such an open volume.
(3) the angel sets his feet upon the sea and the land, Rev 10:2 - indicating by this, apparently, that what he was to communicate pertained alike to the ocean and the land - to all the world.
(4) the angel makes a proclamation - the nature of which is not here stated - with a loud voice, like the roaring of a lion, as if the nations were called to hear, Rev 10:3.
(5) this cry or roar is responded to by heavy thunders, Rev 10:3. What those thunders uttered is not stated, but it was evidently so distinct that John heard it, for he says Rev 10:4 that he was about to make a record of what was said.
(6) John, about to make this record, is forbidden to do so by a voice from heaven, Rev 10:4. For some reason, not here stated, he was commanded not to disclose what was said, but so to seal it up that it should not be known. The reason for this silence is nowhere intimated in the chapter.
(7) the angel lifts his hand to heaven in a most solemn manner, and swears by the Great Creator of all things that the time should not be yet - in our common version, "that there should be time no longer," Rev 10:5-7. It would seem that just at this period there would be an expectation that the reign of God was to begin upon the earth; but the angel, in the most solemn manner, declares that this was not yet to be, but that it would occur when the seventh angel should begin to sound. Then the great "mystery" would be complete, as it had been declared to the prophets.
(8) John is then commanded, by the same voice which he heard from heaven, to go to the angel and take the little book from him which he held in his hand, and eat it - with the assurance that it would be found to be sweet to the taste, but would be bitter afterward, Rev 10:8-10.
(9) the chapter concludes with a declaration that he must yet prophesy before many people and nations Rev 10:11, and then follows Rev_. 11 the commission to measure the temple; the command to separate the pure from the profane; the account of the prophesying, the death, and the resurrection to life of the two witnesses - all preliminary to the sounding of the seventh trumpet, and the introduction of the universal reign of righteousness.
The question to what does the chapter refer, is one which it is proper to notice before we proceed to the exposition. It is unnecessary to say, that on this question very various opinions have been entertained, and that very different expositions have been given of the chapter. Without going into an examination of these different opinions - which would be a task alike unprofitable and endless - it will be better to state what seems to be the fair interpretation and application of the symbol, in its connection with what precedes. A few remarks here, preliminary to the exposition and application of the chapter, may help us in determining the place which the vision is designed to occupy:
(a) In the pRev_ious Apocalyptic Revelations, if the interpretation proposed is correct, the history had been brought down, in the regular course of events, to the capture of Constantinople by the Turks, and the complete overthrow of the Roman empire by that event, 1453, a. d. Rev 9:13-19. This was an important era in the history of the world; and if the exposition which has been proposed is correct, then the sketches of history pertaining to the Roman empire in the Book of Revelation have been made with surprising accuracy.
(b) A statement had been made Rev 9:20-21 to the effect that the same state of things continued subsequent to the plagues brought on by those invasions, which had existed before, or that the effect had not been to produce any general repentance and reformation. God had scourged the nations; he had cut off multitudes of people; he had overthrown the mighty empire that had so long ruled over the world; but the same sins of superstition, idolatry, sorcery, murder, fornication, and theft pRev_ailed afterward that had pRev_ailed before. Instead of working a change in the minds of people, the world seemed to be confirmed in these abominations more and more. In the exposition of that passage Rev 9:20-21 it was shown that those things pRev_ailed in the Roman church - which then embraced the whole Christian world - before the invasion of the Eastern empire by the Turks, and that they continued to pRev_ail afterward: that, in fact, the moral character of the world was not affected by those "plagues."
(c) The next event, in the order of time, was the Reformation, and the circumstances in the case are such as to lead us to suppose that this chapter refers to that. For:
(1) the order of time demands this. This was the next important event in the history of the church and the world after the conquest of Constantinople producing the entire downfall of the Roman empire; and if, as is supposed in the pRev_ious exposition, it was the design of the Spirit of inspiration to touch on the great and material events in the history of the church and the world, then it would be natural to suppose that the Reformation would come next into view, for no pRev_ious event had more deeply or permanently affected the condition of mankind.
(2) the state of the world, as described in Rev 9:20-21, was such as to demand a reformation, or something that should be more effectual in purifying the church than the calamities described in the pRev_ious verse had been. The representation is, that God had brought great judgments upon the world, but that they had been ineffectual in reforming mankind. The same kind of superstition, idolatry, and corruption remained after those judgments which had existed before, and they were of such a nature as to make it every way desirable that a new influence should be brought to bear upon the world to purify it from these abominations. Some such work as the Reformation is, therefore, what we should naturally look for as the next in order; or, at least, such a work is one that well fits in with the description of the pRev_ious state of things.
(d) It will be found, I apprehend, in the exposition of the chapter, that the symbols are such as accord well with the great leading events of the Protestant Reformation; or, in other words, that they are such that, on the supposition that it was intended to refer to the Reformation, these are the symbols which would have been appropriately employed. Of course it is not necessary to suppose that John understood distinctly all that was meant by these symbols, nor is it necessary to suppose that those who lived before the Reformation would be able to comprehend them perfectly, and to apply them with accuracy. All that is necessary to be supposed in the interpretation is:
(1) that the symbol was designed to be of such a character as to give some general idea of what was to occur; and,
(2) that we should be able, now that the event has occurred, to show that it is fairly applicable to the event: that is, that on the supposition that this was designed to be referred to, the symbols are such as would properly be employed. This, however, will be seen more clearly after the exposition shall have been gone through.
With this general view of what we should naturally anticipate in this chapter, from the course of exposition in the preceding chapters, we are prepared for a more particular exposition and application of the symbols in this new vision. It will be the most convenient course, keeping in mind the general views presented here, to explain the symbols, and to consider their application as we go along.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 10:1, A mighty strong angel appears with a book open in his hand; Rev 10:6, He swears by him that lives foRev_er, that there shall be no more time; Rev 10:9, John is commanded to take and eat the book.
John Gill
INTRODUCTION TO REVELATION 10
This chapter contains a vision of an angel of a wonderful appearance, the voices of the seven thunders, and an order to John to take the book in the hand of the angel, eat it, and prophesy. The angel is described by his strength, a mighty one; by his descent from heaven; by his attire, being clothed with a cloud; by a rainbow on his head; by his face being like the sun; by his feet, which were as pillars of fire, the one foot set on the sea, and the other on the earth; by having a little book open in his hand, and by the loud cry he made, like the roaring of a lion, Rev_ 10:1, upon which seven thunders uttered their voices, which John was going to write, but was forbid, Rev_ 10:4; next follows a solemn oath of the angers; the gesture he used, lifting up his hand to heaven; the person by whom he swore, the living God; what he swore to, that time should be no more, and that the mystery of God would be finished at the beginning of the seventh trumpet, Rev_ 10:5; then several orders are given to John, as to take the open book in the hand of the angel, which he did, to eat it, as he accordingly did; when he found it to be as it was told him it would be, namely, sweet in his mouth, but bitter in his belly; and then to prophesy again before people, nations, tongues, and kings, Rev_ 10:8.
10:110:1: Եւ տեսի այլ հրեշտակ զօրաւոր՝ զի իջանէր յերկնից՝ եւ զգեցեալ էր ա՛մպ, եւ ծիածա՛ն ՚ի գլուխ նորա. եւ երեսք նորա իբրեւ զարեգակն, եւ ոտք նորա որպէս սի՛ւն հրոյ[5206]: [5206] Ոմանք. Իբրեւ զսիւն հրոյ։
1 Տեսայ նաեւ մի այլ զօրաւոր հրեշտակ, որ իջնում էր երկնքից՝ ամպի մէջ փաթաթուած եւ իր գլխին՝ ծիածան. եւ նրա երեսը նման էր արեգակի, իսկ նրա ոտքերը՝ հրեղէն սիւների:
10 Տեսայ ուրիշ զօրաւոր հրեշտակ մը, որ երկնքէն կ’իջնէր։ Ամպ հագած էր եւ իր գլխուն վրայ ծիածան կար։ Իր երեսը արեւի պէս էր եւ իր ոտքերը՝ կրակի սիւներու պէս։
Եւ տեսի այլ հրեշտակ զօրաւոր զի իջանէր յերկնից, եւ զգեցեալ էր ամպ, եւ ծիածան ի գլուխ նորա. եւ երեսք նորա իբրեւ զարեգակն, եւ ոտք նորա որպէս սիւն հրոյ:

10:1: Եւ տեսի այլ հրեշտակ զօրաւոր՝ զի իջանէր յերկնից՝ եւ զգեցեալ էր ա՛մպ, եւ ծիածա՛ն ՚ի գլուխ նորա. եւ երեսք նորա իբրեւ զարեգակն, եւ ոտք նորա որպէս սի՛ւն հրոյ[5206]:
[5206] Ոմանք. Իբրեւ զսիւն հրոյ։
1 Տեսայ նաեւ մի այլ զօրաւոր հրեշտակ, որ իջնում էր երկնքից՝ ամպի մէջ փաթաթուած եւ իր գլխին՝ ծիածան. եւ նրա երեսը նման էր արեգակի, իսկ նրա ոտքերը՝ հրեղէն սիւների:
10 Տեսայ ուրիշ զօրաւոր հրեշտակ մը, որ երկնքէն կ’իջնէր։ Ամպ հագած էր եւ իր գլխուն վրայ ծիածան կար։ Իր երեսը արեւի պէս էր եւ իր ոտքերը՝ կրակի սիւներու պէս։
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10:11: И видел я другого Ангела сильного, сходящего с неба, облеченного облаком; над головою его была радуга, и лице его как солнце, и ноги его как столпы огненные,
10:1  καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τῆς κεφαλῆς αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στῦλοι πυρός,
10:1. Καὶ (And) εἶδον (I-had-seen) ἄλλον (to-other) ἄγγελον (to-a-messenger) ἰσχυρὸν (to-force-held) καταβαίνοντα (to-stepping-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky) περιβεβλημένον (to-having-had-come-to-be-casted-about) νεφέλην, (to-a-clouding,"καὶ (and) ἡ (the-one) ἶρις (an-iris) ἐπὶ (upon) τὴν (to-the-one) κεφαλὴν: (to-a-head) αὐτοῦ, (of-it,"καὶ (and) τὸ (the-one) πρόσωπον (looked-toward) αὐτοῦ (of-it) ὡς (as) ὁ (the-one) ἥλιος, (a-sun,"καὶ (and) οἱ (the-ones) πόδες (feet) αὐτοῦ (of-it) ὡς (as) στύλοι (pillars) πυρός, (of-a-fire,"
10:1. et vidi alium angelum fortem descendentem de caelo amictum nube et iris in capite eius et facies eius erat ut sol et pedes eius tamquam columna ignisAnd I saw another mighty angel come down from heaven, clothed with a cloud. And a rainbow was on his head: and his face, as the sun, and his feet as pillars of fire.
1. And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire;
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire:

1: И видел я другого Ангела сильного, сходящего с неба, облеченного облаком; над головою его была радуга, и лице его как солнце, и ноги его как столпы огненные,
10:1  καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τῆς κεφαλῆς αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στῦλοι πυρός,
10:1. et vidi alium angelum fortem descendentem de caelo amictum nube et iris in capite eius et facies eius erat ut sol et pedes eius tamquam columna ignis
And I saw another mighty angel come down from heaven, clothed with a cloud. And a rainbow was on his head: and his face, as the sun, and his feet as pillars of fire.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: В Х гл. прямое течение откровения прерывается, и Иоанн видит и описывает одно промежуточное видение. - Иоанн созерцает еще нового Ангела, изображение которого говорит о том, что он - простой вестник Бож. воли, хотя и один из высших вестников: он нисходит с неба, как бы от Бога. Этот Ангел (облечен) окружен облаком для обнаружения большей славы и величия; над его головою была радуга, которая в данном случае была преломлением лучей в облаке, окружавшем Ангела, сияющего как солнца. Лицо его было как солнце, ноги же его как столпы огненные. Эта черта от мысли о благости и милосердии Божием переводит к мысли о Бож. суде, который, ликуя благочестивых, карает нечестивых. В руке Ангела Иоанн заметил раскрытую книжку, содержание которой было, однако, еще неизвестно из прежнего, а будет открыто только в последующих явлениях. - Море и земля - это весь мир, пред которым является Ангел с раскрытою книгою как вестник наступающего страшного суда. Возглас Ангела может быть понят как сигнал к дальнейшему раскрытию явления. Этот сигнал может быть уподобен тем возгласам четырех животных, которые слышались при снятии четырех печатей. Голоса же громов были не простые громовые звуки, но были речью, которая раскрывала и сообщала что-то, что для нас осталось неизвестным. Они проговорили то, что Иоанн слышал и даже хотел записать, но голос, принадлежавший кому-либо из небожителей (едва ли Самому Богу), запретил записывать слышанное, и оно осталось навсегда неизвестным. Эти голоса громов сообразно с самым образом Ангела и сообразно с содержанием его клятвы (6-7: ст.) относятся, несомненно, к концу мира, а так как о последнем дне мира и о дне пришествия Господа людям знать не дано (Мф. 24:36), то для них должно остаться неизвестным и содержание семи громов. Как бы для большего усиления впечатления откровения истины о непреложности Божественного определения относительно предстоящего суда над миром, Ангел, стоящий на море и на земле, клянется, подняв руки к небу (Дан 12:17). Ангел клянется Живущим во веки веков и Творцом всего. Смысл указания на это Бож. свойство тот, что Господь Бог, как всемогущий Творец, может довести создания Своих рук до конечной цели их бытия. Содержание же самой клятвы есть просто указание на то, что скоро без всякого промедления наступит окончание земного времени, или на то, что близко время вечности, так как близок день суда [Андрей Кесар., Ewald, Lutardt, Suller, Kliefoth] и общемирового переворота.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Thunders.A. D. 95.
1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, 3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. 4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Here we have an account of another vision the apostle was favoured with, between the sounding of the sixth trumpet and that of the seventh. And we observe,

I. The person who was principally concerned in communicating this discovery to John--an angel from heaven, another mighty angel, who is so set forth as would induce one to think it could be no other than our Lord and Saviour Jesus Christ! 1. He was clothed with a cloud: he veils his glory, which is too great for mortality to behold; and he throws a veil upon his dispensations. Clouds and darkness are round about him. 2. A rainbow was upon his head; he is always mindful of his covenant, and, when his conduct is most mysterious, yet it is perfectly just and faithful. 3. His face was as the sun, all bright, and full of lustre and majesty, ch. i. 16. 4. His feet were as pillars of fire; all his ways, both of grace and providence, are pure and steady.

II. His station and posture: He set his right foot upon the sea and his left foot upon the earth, to show the absolute power and dominion he had over the world. And he held in his hand a little book opened, probably the same that was before sealed, but was now opened, and gradually fulfilled by him.

III. His awful voice: He cried aloud, as when a lion roareth (v. 3), and his awful voice was echoed by seven thunders, seven solemn and terrible ways of discovering the mind of God.

IV. The prohibition given to the apostle, that he should not publish, but conceal what he had learned from the seven thunders, v. 4. The apostle was for preserving and publishing every thing he saw and heard in these visions, but the time had not yet come.

V. The solemn oath taken by this mighty angel. 1. The manner of his swearing: He lifted up his hand to heaven, and swore by him that liveth for ever, by himself, as God often has done, or by God as God, to whom he, as Lord, Redeemer, and ruler of the world, now appeals. 2. The matter of the oath: that there shall be time no longer; either, (1.) That there shall be now no longer delay in fulfilling the predictions of this book than till the last angel should sound; then every thing should be put into speedy execution: the mystery of God shall be finished, v. 7. Or, (2.) That when this mystery of God is finished time itself shall be no more, as being the measure of things that are in a mutable changing state; but all things shall be at length for ever fixed, and so time itself swallowed up in eternity.
Adam Clarke: Commentary on the Bible - 1831
10:1: Another mighty angel - Either Christ or his representative; clothed with a cloud; a symbol of the Divine majesty.
A rainbow was upon his head - The token of God's merciful covenant with mankind.
His face was as it were the sun - So intensely glorious that it could not be looked on.
His feet as pillars of fire - To denote the rapidity and energy of his motions, and the stability of his counsels.
Albert Barnes: Notes on the Bible - 1834
10:1: And I saw - I had a vision of. The meaning is, that he saw this subsequently to the vision in the pRev_ious chapter. The attention is now arrested by a new vision - as if some new dispensation or economy was about to occur in the world.
Another mighty angel - He had before seen the seven angels who were to blow the seven trumpets Rev 8:2, he had seen six of them successively blow the trumpet, he now sees another angel, different from them, and apparently having no connection with them, coming from heaven to accomplish some important purpose before the seventh angel should give the final blast. The angel is here characterized as a "mighty" angel - ἰσχυρὸν ischuron - one of strength and power; implying that the work to be accomplished by his mission demanded the interposition of one of the higher orders of the heavenly inhabitants. The coming of an angel at all was indicative of some divine interposition in human affairs; the fact that he was one of exalted rank, or endowed with vast power, indicated the nature of the work to be done - that it was a work to the execution of which great obstacles existed, and where great power would be needed.
Clothed with a cloud - Encompassed with a cloud, or enveloped in a cloud. This was a symbol of majesty and glory, and is often represented as accompanying the divine presence, Exo 16:9-10; Exo 24:16; Exo 34:5; Num 11:25; Kg1 8:10; Psa 97:2. The Saviour also ascended in a cloud, Act 1:9; and he will again descend in clouds to judge the world, Mat 24:30; Mat 26:64; Mar 13:26; Rev 1:7. Nothing can be argued here as to the purpose for which the angel appeared, from his being encompassed with a cloud; nor can anything be argued from it in respect to the question who this angel was. The fair interpretation is, that this was one of the angels now represented as sent forth on an errand of mercy to man, and coming with appropriate majesty as the messenger of God.
And a rainbow was upon his head - In Rev 4:3 the throne in heaven is represented as encircled by a rainbow. See the notes on that verse. The rainbow is properly an emblem of peace. Here the symbol would mean that the angel came not for wrath, but for purposes of peace; that he looked with a benign aspect upon people, and that the effect of his coming would be like that of sunshine after a storm.
And his face was as it were the sun - Bright like the sun (See the notes at Rev 1:16); that is, he looked upon people with:
(a) an intelligent aspect - as the sun is the source of light; and,
(b) with benignity - not covered with clouds, or darkened by wrath. The brightness is probably the main idea, but the appearance of the angel would, as here represented, naturally suggest the ideas just referred to. As an emblem or symbol we should regard his appearing as what was to be followed by knowledge and by prosperity.
And his feet as pillars of fire - See the notes on Rev 1:15. In this symbol, then, we have the following things:
(a) An angel - as the messenger of God, indicating that some new communication was to be brought to mankind, or that there would be some interposition in human affairs which might be well represented by the coming of an angel;
(b) the fact that he was "mighty" - indicating that the work to be done required power beyond human strength;
(c) the fact that he came in a cloud - on an embassage so grand and magnificent as to make this symbol of majesty proper;
(d) the fact that he was encircled by a rainbow - that the visitation was to be one of peace to mankind; and,
(e) the fact that his coming was like the sun - or would diffuse light and peace.
Now, in regard to the application of this, without adverting to any other theory, no one can fail to see that, on the supposition that it was designed to refer to the Reformation, this would be the most striking and appropriate symbol that could have been chosen. For:
(a) as we have seen already, this is the place which the vision naturally occupies in the series of historical representations.
(b) It was at a period of the world, and the world was in such a state, that an intervention of this kind would be properly represented by the coming of an angel from heaven. God had visited the nations with terrible judgments, but the effect had not been to produce reformation, for the same forms of wickedness continued to pRev_ail which had existed before. See the notes at Rev 9:20-21. In this state of things any new interposition of God for reforming the world would be properly represented by the coming of an angel from heaven as a messenger of light and peace.
(c) The great and leading events of the Reformation were well represented by the power of this angel. It was not, indeed, physical power; but the work to be done in the Reformation was a great work, and was such as would be well symbolized by the intervention of a mighty angel from heaven. The task of reforming the church, and of correcting the abuses which had pRev_ailed, was wholly beyond any ability which man possessed, and was well represented, therefore, by the descent of this messenger from the skies.
(d) The same thing may be said of the rainbow that was upon his head. Nothing would better symbolize the general aspect of the Reformation, as suited to produce peace, tranquility, and joy upon the earth. And,
(e) the same thing was indicated by the splendor - the light and glory - that attended the angel. The symbol would denote that the new order of things would be attended with light; with knowledge; with what would be benign in its influence on human affairs. And it need not be said, to anyone acquainted with the history of those times, that the Reformation was preceded and accompanied with a great increase of light; that at just about that period of the world the study of the Greek-language began to be common in Europe; that the sciences had made remarkable progress; that schools and colleges had begun to flourish; and that, to a degree which had not existed for ages before, the public mind had become awakened to the importance of truth and knowledge. For a full illustration of this, from the close of the eleventh century and onward, see Hallam's Middle Ages, vol. ii. pp. 265-293, ch. ix. part 2. To go into any satisfactory detail on this point would be wholly beyond the proper limits of these notes, and the reader must be referred to the histories of those times, and especially to Hallam, who has recorded all that is necessary to be known on the subject. Suffice it to say, that on the supposition that it was the intention to symbolize those times, no more appropriate emblem could have been found than that of an angel whose face shone like the sun, and who was covered with light and splendor. These remarks will show, that if it be supposed it was intended to symbolize the Reformation, no more appropriate emblem could have been selected than that of such an angel coming down from heaven. If, after the events have occurred, we should desire to represent the same things by a striking and expressive symbol, we could find none that would better represent those times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: another: Rev 10:5, Rev 10:6, Rev 5:2, Rev 7:1, Rev 7:2, Rev 8:2-5, Rev 8:13, Rev 9:13, Rev 9:14, Rev 14:14, Rev 14:15
clothed: Rev 1:7; Exo 16:10; Lev 16:2; Psa 97:2, Psa 104:3; Isa 19:1; Lam 3:44; Dan 7:13; Luk 21:27
a rainbow: Rev 4:3; Gen 9:11-17; Isa 54:9; Eze 1:28
his face: Rev 1:16; Dan 10:6; Mat 17:2; Act 26:13
pillars: Rev 1:15; Sol 5:15
Geneva 1599
10:1 And (1) I saw (2) another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire:
(1) Now John passes to the other prophetical history, which is of the Church of God, as I showed that this book should be distinguished (Rev_ 4:1). This story goes from here to (Rev_ 22:1). This whole chapter is a transition from the common history of the world to that which is particular of the Church. There are in this transition or passage, two preparatives as it were, to this Church story comprised in this whole chapter. One is the authority of Christ revealing his mysteries and calling his servant, to (Rev_ 10:7). The other is John, his calling proper to this place, and repeated from before to the end of this chapter. Authority is given to this revelation, by these things: first, by the appearing from heaven in this habit and countenance, strong, ready glorious surveying all things by his providence, and governing them by his omnipotence (Rev_ 10:1). Secondly, that he brought not by chance, but out of a book, this open revelation, set forth to the eye, to signify the same to the sea and land, as the Lord over all (Rev_ 10:2). Thirdly that he offered the same not whispering or muttering in a corner (as false prophets do) but crying out with a loud voice to those who sleep, and with a lionish and terrible noise roused the secure: the very thunders themselves giving testimony to it (Rev_ 10:3). Lastly, for that he confirmed all by another (Rev_ 10:5-7).
(2) Christ Jesus, see (Rev_ 7:2)
John Gill
10:1 And I saw another mighty angel,.... Not any mere man, as Justin the emperor, as some have thought, who sent letters abroad in favour of the orthodox doctrine, against the Arians, which they suppose is meant by the little book open in his right hand; and still less the pope of Rome, whether in the sense of Papists or Protestants, which latter represent him as a tyrant, treading upon men both in the islands and in the continent, and holding forth the book of canons and decrees; rather, as Mr. Daubuz thinks, Luther, with the rest of the reformers, is intended, and especially since the prophecy of this chapter respects the Reformation, which began before the end of the sixth trumpet; and the epithets given to this angel may denote his strength and courage, his divine authority, the protection of him, and the clear doctrine of peace and reconciliation he brought: however, a created angel is not intended: not the angel that made proclamation for the opening of the book, and unsealing it, Rev_ 5:2; between which, and having the book in his right hand open, is a wide difference; nor any other, though the epithet "mighty" belongs to angels in common; and though this angel swears by the living God; and though it was an angel by whom Christ signified the things contained in this book to John; but the uncreated Angel, the Lord Jesus Christ, seems rather designed, as appears both by comparing this with Dan 12:7; and from the power lie gave to the two witnesses, Rev_ 11:3; which cannot agree with a created angel; and besides, who so proper to hold the book open as he who unloosed the seals, and opened it, and to whom the epithet "mighty" may be applied in the highest sense, as God; and who as man may be said to swear by the living God, and to whom the whole description well agrees? he is sometimes called an Angel simply, Gen 48:16; sometimes the Angel of the Lord, and who appears to be Jehovah himself, the second Person, Gen 16:7, compared with Gen 19:1; and sometimes the Angel of God's presence, Is 63:9; and the Angel of the great council in the Septuagint on Is 9:6; and the Angel, or messenger, of the covenant, Mal 3:1; and may be so called, because he is a messenger from God as man and Mediator, being sent by him to declare his will and redeem his people: and he is a "mighty" one; not only as God, being the mighty God, the Almighty, which appears by his creation of all things, and upholding them in their beings; but as Mediator, having all power in heaven and in earth, and being far above all principality, power, and might; and, as man, made strong by God for himself, and for his people: he appears now as "another" angel, distinct from the seven angels who had trumpets given them to sound, and six of which had already sounded; and particularly from the angel of the sixth trumpet, who had just sounded; though some copies, and the Complutensian edition, leave out the word "another"; and very opportunely does he appear for the comfort of his church, when the trumpets that had been blown had brought such desolations upon the empire, western and eastern, and when both the western and eastern antichrists had appeared, and before the seventh trumpet sounds, and brings in the last and greatest woe: and he is said to
come down from heaven; which does not design his incarnation, that was long before this time; nor his spiritual presence with his people, which is common to them in all ages; nor his second coming to judgment, which will be by a descent from heaven, and in the clouds of heaven, for that is yet future; but in a visionary way, his appearance to and for his church and people in the dark times of antichrist, when afflicted by the Turk on the one hand, and the pope on the other:
clothed with a cloud (n); which is expressive not of the human nature of Christ, with which his divinity was veiled in his state of humiliation, so that few saw the glory of his divine Person and the greater part esteemed him a mere man; but rather of the obscurity of him, his person, offices, and grace, in those times of antichristian darkness, and even of the dim light and knowledge which his true and faithful followers had of him in those times; it was a dark and cloudy day with them, as well as the whole earth was covered with the gross darkness of Popery and Mahometanism; though it seems best of all to interpret this phrase of the majestic presence of Christ in his appearances to his people, who went before the people of Israel in a cloud by day in the wilderness, descended in one on Mount Sinai, dwelt in one both in the tabernacle and temple, was overshadowed by one on the Mount when transfigured, ascended in one to heaven, and will return in one, or more: moreover, the cloud may denote the power and protection of God attending the Reformation; see Ps 68:34;
and a rainbow was upon his head; which was a token of the covenant; see Rev_ 4:3; and the note there: this, with its blessings, is upon the head of Christ, the antitypical Joseph, and who is the head of his church and people; and Christ appearing in this form at this time when the world was overflowed with Popery and Mahometanism, shows that God was still mindful of his covenant, even in those worst of times, and would not suffer his church to be overwhelmed, and sunk in the general deluge of antichristianism, or the gates of hell to prevail against it; Christ, at such a tirade as this, very seasonably appeals with the rainbow of the covenant on his head, as a messenger of peace, and bringer of good tidings, to let his people know that ere long it would be halcyon days with them, and there would be times of refreshing from the presence of the Lord, who was ever mindful of his covenant with them; and that the Gospel of peace and reconciliation would be preached unto them:
and his face was as it were the sun; or looked like the sun, as it did at the time of his transfiguration on the and as he is described in Rev_ 1:16, and may denote clearness and purity of Christ; both as God, who is the brightness of his Father's glory, and the express of his person; and as man, who is holy, harmless, up defiled; and is also expressive of that fight of nature, grace, and glory, which he imparts unto the sons of men; as well as of that beauty, loveliness, and amiableness in his person, which renders him as the sun, delightful to behold; and of the majesty of his person, and the manifestations of himself, to the great comfort, pleasure, and refreshment of his saints:
and his feet as pillars of fire; which may refer to the state of the church of Christ at this time, which was in the fire of afflictions, when many of its members were called to the stake, and burnt there for the sake of the Gospel, and yet were like "pillars", firm and unshaken; the church was like the bush that Moses saw, which was on fire, but not consumed; Christ was with his people as they passed through it, that it could not kindle upon them so as to destroy them; and their faith, which was tried by it, was found to be much more precious than of gold that perisheth: or this may show what Christ then was, both to his people and to his enemies; to his people his feet were as "pillars" of brass and marble, to bear them up, and support them under all their trials and afflictions; his goings forth towards them in a way both of providence and grace, were in such a manner, as to strengthen and confirm them in the faith of him against all the powers of hell and earth; and they were like "fire", to consume his and their enemies; with his feet he trod upon them, and subdued them under him, who were as stubble, briers and thorns, easily consumed by him, when at the same time be was a wall of fire to his people, and the glory in the midst of them.
(n) , Philo de Vita Mosis, l. 1. p. 608.
John Wesley
10:1 And I saw another mighty angel - Another from that "mighty angel," mentioned, Rev_ 5:2; yet he was a created angel; for he did not swear by himself, Rev_ 5:6. Clothed with a cloud - In token of his high dignity. And a rainbow upon his head - A lovely token of the divine favour. And yet it is not too glorious for a creature: the woman, Rev_ 12:1, is described more glorious still. And his face as the sun - Nor is this too much for a creature: for all the righteous "shall shine forth as the sun," Mt 13:43. And his feet as pillars of fire - Bright as flame.
Robert Jamieson, A. R. Fausset and David Brown
10:1 VISION OF THE LITTLE BOOK. (Rev_ 10:1-11)
another mighty angel--as distinguished from the mighty angel who asked as to the former and more comprehensive book (Rev_ 5:2), "Who is worthy to open the book?"
clothed with a cloud--the emblem of God coming in judgment.
a--A, B, C, and Aleph read "the"; referring to (Rev_ 4:3) the rainbow already mentioned.
rainbow upon his head--the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from Rev_ 4:3 (see on Rev_ 4:3).
face as . . . the sun-- (Rev_ 1:16; Rev_ 18:1).
feet as pillars of fire-- (Rev_ 1:15; Ezek 1:7). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in Rev_ 1:15-16; Rev_ 4:3, to Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the symbol of God's presence.
10:210:2: Եւ ունէր ՚ի ձեռին իւրում գրկոյք մի բացեալ. եւ եդ զոտն իւր զա՛ջ ՚ի վերայ ծովու, եւ զձախն ՚ի վերայ երկրի[5207]: [5207] Ոսկան. Գրկոյկ մի։
2 Եւ նա իր ձեռքում ունէր մի բացուած գրքոյկ. նա իր աջ ոտքը դրեց ծովի վրայ, իսկ ձախը՝ ցամաքի վրայ:
2 Իր ձեռքը գրքոյկ մը ունէր բացուած։ Իր աջ ոտքը ծովուն վրայ դրաւ եւ ձախը՝ ցամաքին վրայ
Եւ ունէր ի ձեռին իւրում գրկոյք մի բացեալ. եւ եդ զոտն իւր զաջ ի վերայ ծովու, եւ զձախն ի վերայ երկրի:

10:2: Եւ ունէր ՚ի ձեռին իւրում գրկոյք մի բացեալ. եւ եդ զոտն իւր զա՛ջ ՚ի վերայ ծովու, եւ զձախն ՚ի վերայ երկրի[5207]:
[5207] Ոսկան. Գրկոյկ մի։
2 Եւ նա իր ձեռքում ունէր մի բացուած գրքոյկ. նա իր աջ ոտքը դրեց ծովի վրայ, իսկ ձախը՝ ցամաքի վրայ:
2 Իր ձեռքը գրքոյկ մը ունէր բացուած։ Իր աջ ոտքը ծովուն վրայ դրաւ եւ ձախը՝ ցամաքին վրայ
zohrab-1805▾ eastern-1994▾ western am▾
10:22: в руке у него была книжка раскрытая. И поставил он правую ногу свою на море, а левую на землю,
10:2  καὶ ἔχων ἐν τῇ χειρὶ αὐτοῦ βιβλαρίδιον ἠνεῳγμένον. καὶ ἔθηκεν τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τῆς θαλάσσης, τὸν δὲ εὐώνυμον ἐπὶ τῆς γῆς,
10:2. καὶ (and) ἔχων (holding) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) αὐτοῦ (of-it) βιβλαρίδιον (to-a-paper-belonglet) ἠνεῳγμένον. (to-having-hath-had-come-to-be-opened-up) καὶ (And) ἔθηκεν (it-placed) τὸν (to-the-one) πόδα (to-a-foot) αὐτοῦ (of-it) τὸν (to-the-one) δεξιὸν (to-right-belonged) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης, (of-a-sea,"τὸν (to-the-one) δὲ (moreover) εὐώνυμον (to-goodly-named) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil,"
10:2. et habebat in manu sua libellum apertum et posuit pedem suum dextrum supra mare sinistrum autem super terramAnd he had in his hand a little book, open. And he set his right foot upon the sea, and his left foot upon the earth.
2. and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth;
And he had in his hand a little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth:

2: в руке у него была книжка раскрытая. И поставил он правую ногу свою на море, а левую на землю,
10:2  καὶ ἔχων ἐν τῇ χειρὶ αὐτοῦ βιβλαρίδιον ἠνεῳγμένον. καὶ ἔθηκεν τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τῆς θαλάσσης, τὸν δὲ εὐώνυμον ἐπὶ τῆς γῆς,
10:2. et habebat in manu sua libellum apertum et posuit pedem suum dextrum supra mare sinistrum autem super terram
And he had in his hand a little book, open. And he set his right foot upon the sea, and his left foot upon the earth.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:2: A little book open - Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means?
His right foot upon the sea, and his left - on the earth - To show that he had the command of each, and that his power was universal, all things being under his feet.
Albert Barnes: Notes on the Bible - 1834
10:2: And he had in his hand a little book open - This is the first thing that indicated the purpose of his appearing, or that would give any distinct indication of the design of his coming from heaven. The general aspect of the angel, indeed, as represented in the former verse, was that of benignity, and his purpose, as there indicated, was light and peace. But still there was nothing which would denote the particular design for which he came, or which would designate the particular means which he would employ. Here we have, however, an emblem which will furnish an indication of what was to occur as the result of his appearing. To be able to apply this, it will be necessary, as in all similar cases, to explain the natural significancy of the emblem:
(1) "The little book." The word used here - βιβλαρίδιον biblaridion - occurs nowhere else in the New Testament except in Rev 10:8-10 of this chapter. The word βιβλίον biblion - "book" - occurs frequently: Mat 19:7; Mar 10:4 - applied to a bill of divorcement; Luk 4:17, Luk 4:20; Joh 20:30; Joh 21:25; Gal 3:10; Ti2 4:13; Heb 9:19; Heb 10:7. In the Apocalypse this word is of common occurrence: Rev 1:11; Rev 5:1-5, Rev 5:7-9; Rev 6:14, rendered "scroll"; Rev 17:8; Rev 20:12; Rev 21:27; Rev 22:7, Rev 22:9-10, Rev 22:18-19. The word was evidently chosen here to denote something that was special in the size or form of the book, or to distinguish it from what would be designated by the ordinary word employed to denote a book. The word properly denotes "a small roll" or "volume"; a "little scroll" (Robinson's Lexicon, Pollux. Onomast. vii. 210). It is evident that something was intended by the diminutive size of the book, or that it was designed to make a distinction between this and that which is indicated by the use of the word "book" in the other parts of the Apocalypse. It was, at least, indicated by this that it was something different from what was seen in the hand of him that sat on the throne in Rev 5:1.
That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten, Rev 10:9-10. But of what is a book an emblem? To this question there can be little difficulty in furnishing an answer. A book seen in a dream, according to Artemidorus, signifies the life, or the acts of him that sees it (Wemyss). According to the Indian interpreters, a book is the symbol of power and dignity. The Jewish kings, when they were crowned, had the book of the law of God put into their hands Kg2 11:12; Ch2 23:11; denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to people, or that something was to be accomplished by the agency era book.
It was not, as in Rev 6:2, a bow - emblem of conquest; or Rev 10:4, a sword - emblem of battle; or Rev 10:5, a pair of scales - emblem of the exactness with which things were to be determined; but it was a book - a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation, then, would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times - as the bow, the sword, and the balances had been of the pRev_ious periods. As to the size of the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume - so that it could be taken in the hand; so that it could, without impropriety, be represented as eaten by an individual.
(2) "the fact that it was open:" "a little book open" - ἀνεῳγμένον aneō gmenon. The word used here means, properly, "to open or unclose" in respect to what was before fastened or sealed, as what is covered by a door, Mat 2:11; tombs, which were closed by large stones, Mat 27:60, Mat 27:66; a gate, Act 5:23; Act 12:10; the abyss, Rev 9:2 - "since in the east pits or wells are closed with large stones, compare Gen 29:2" (Robinson's Lexicon). The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would not necessarily imply that it had been sealed or closed, though that would be the most natural impression from the use of the word. Compare for the use of the word rendered "open," Rev 3:8, Rev 3:20; Rev 4:1; Rev 5:2-5, Rev 5:9; Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7, Rev 6:9, Rev 6:12; Rev 8:1; Rev 9:2; Rev 10:8; Rev 11:19; Rev 20:12. This would find a fulfillment if some such facts as the following should occur:
(a) if there had been any custom or arrangement by which knowledge was kept from people, or access was forbidden to books or to some one book in particular; and,
(b) if something should occur by which what had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or of "the influence of a book on mankind."
(3) the fact that it was in the hand of the angel. All that seems to be implied in this is, that it was now offered, or was ready to be put in possession of John - or of the church - or of mankind. It was open, and was held out, as it were, for perusal.
In regard to the application of this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. If we were now to endeavor to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than what is here presented. This will appear plain from a few considerations:
(1) The great agent in the Reformation, the moving cause of it, its suggester and supporter, was a book - "the Bible." Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there having, during the usual four years' course of study, displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honor and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery.
There he found a Bible - a copy of the Vulgate - hid in the shelves of the university library. Until then he had supposed that there existed no other Gospels or Epistles than what were given in the BRev_iary, or quoted by the preachers. To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show to him the way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence of the Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-laborers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that "the Bible is the religion of Protestants." If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothing better could he selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankind a book.
(2) this book had before been hidden, or closed; that is, it could not until then be regarded as an open volume:
(a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Roman Catholic clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrines rather from the fathers of the church than from the Word of God. Hallam (Middle Ages, ii. 241) says: "Of this pRev_ailing ignorance (in the tenth century and onward) it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first clements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames (the best part of England), at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue."
There were few books of any kind in circulation, and even if there had been an ability to read, the cost of books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. "Many of the clergy," says Dr. Robertson (Hist. of Charles V. p. 14, Harper's ed.), "did not understand the BRev_iary which they were obliged daily to recite; some of them could scarcely read it." "Persons of the highest rank, and in the most eminent stations, could neither read nor write." One of the questions appointed by the canons to be put to persons who were candidates for orders was this, "Whether they could read the Gospels and Epistles, and explain the sense of them at least literally?" For the causes of this ignorance see Robertson's History of Charles V. p. 515. One of those causes was the cost of books. "Private persons seldom possessed any books whatever. Even monasteries of considerable note had only one Missal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of the Homilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet," etc. Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy.
(b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the pRev_ailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact, that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it Rev_eals.
(3) the Bible became, at the Reformation, in fact an "open" book. it was made accessible. It became the popular book of the world - the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because:
(a) the art of printing was discovered just before the Reformation, as if, in the providence of God, it was designed then to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind.
(b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And,
(c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol of a book was selected. Obviously no other symbol would have been so appropriate; nothing else would have given so just a view of the leading characteristics of that period of the world.
And he set his right foot upon the sea, and his left foot upon the earth - This is the third characteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed - the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off on the sea, and the other on the land - an emblem of peace to both - and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water.
It is hardly necessary to say, that on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfillment of the symbol. That great work was designed manifestly by Providence to affect all the world - the sea and the land - the dwellers in the islands and in the continents - those who "go down to the sea in ships, and do business in the great waters," and those who have a permanent dwelling on shore. It may be admitted, indeed, that, in itself, this one thing - the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and if there were nothing else, such an application might seem fanciful and unnatural; but, taken in connection with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that there should be some symbol which would intimate that the blessings of a reformed religion - a pure gospel - would be ultimately spread over land and ocean - over the continents and islands of the globe; in all the fixed habitations of people, and in their floating habitations on the deep. The symbol of a rainbow bending over the sea and land, would have expressed this; the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: a little: Rev 10:10, Rev 5:1-5, Rev 6:1, Rev 6:3; Eze 2:9, Eze 2:10
he set: Rev 10:5, Rev 10:8; Psa 2:8, Psa 65:5; Pro 8:15, Pro 8:16; Isa 59:19; Mat 28:18; Eph 1:20-22; Phi 2:10, Phi 2:11
Geneva 1599
10:2 And he had in his hand a (3) little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth,
(3) Namely, a special book of the affairs of God's Church: For the book that contains things belonging to the whole world, is said to be kept with the Creator (Rev_ 5:1) but the book of the Church, with the Redeemer: and out of this book is taken the rest of the history of this Apocalypse.
John Gill
10:2 And he had in his hand a little book open,.... By which is meant not the Bible, the Scriptures of the Old and New Testament; or the book of the Gospel, the substance of which lies in a little room, and is no other than the preaching of Christ, and him crucified, as God's way of salvation; and which is now more open and manifest, and more clearly made known unto the sons of men, under the Gospel dispensation, than it was before, and especially since the time of the Reformation, to which this book, and the prophecies of it, may have respect; but the same book is here designed, which in Rev_ 5:1 is represented as in the right hand of him that sat on the throne, as shut and sealed; but the lion of the tribe of Judah, the Lamb in the midst of the throne, having taken it out of his hand, unloosed its seals, and opened it; and whereas we never read of his laying this book down, or of his delivering it to any other, he may be well supposed to be this mighty angel, who held it open in his hand: it may be said to be "a little book", because now not only many of the scenes and visions in it were exhibited, upon the opening of the seals; but because, at the time this vision refers to, many of its prophecies were accomplished, so that the bulk of it was greatly reduced; and it may be represented as "open", because the seals of it were unloosed, and the things in it revealed; and it is to be observed, that as the several seals of this book, and the opening of them, refer to the state of the empire, both as Pagan and as Christian, as has been seen; so the little book itself, clear of these seals, sets forth the state and condition of the church in the empire, under its different revolutions and appearances:
and he set his right foot upon the sea, and his left foot on the earth; which signifies that he was Lord and possessor of both, of the whole terraqueous globe, being the Maker and supporter of it; and that his Gospel should be spread all over the world, both on the continent and in the islands of the sea; and that his kingdom should be from sea to sea, and from the rivers to the ends of the earth; that the abundance of the sea should be converted to him, or the maritime parts of the world should be subject to the sceptre of his grace and government; and that the earth, and the uttermost parts of it, should be his possession, though it was now almost wholly in the hands of the Turk and pope; and it may be observed, that he set his foot upon both earth and sea, out of which the two beasts arise, Rev_ 13:1, which shall be destroyed by him.
John Wesley
10:2 And he had in his hand - His left hand: he swore with his right. He stood with his right foot on the sea, toward the west; his left, on the land, toward the east: so that he looked southward. And so St. John (as Patmos lies near Asia) could conveniently take the book out of his left hand. This sealed book was first in the right hand of him that sat on the throne: thence the Lamb took it, and opened the seals. And now this little book, containing the remainder of the other, is given opened, as it was, to St. John. From this place the Revelation speaks more clearly and less figuratively than before. And he set his right foot upon the sea - Out of which the first beast was to come. And his left foot upon the earth - Out of which was to come the second. The sea may betoken Europe; the earth, Asia; the chief theatres of these great things.
Robert Jamieson, A. R. Fausset and David Brown
10:2 he had--Greek, "Having."
in his hand--in his left hand: as in Rev_ 10:5 (see on Rev_ 10:5), he lifts up his right hand to heaven.
a little book--a roll little in comparison with the "book" (Rev_ 5:1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (Rev_ 10:9, Rev_ 10:11), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature.
upon the sea . . . earth--Though the beast with seven heads is about to arise out of the sea (Rev_ 13:1), and the beast with two horns like a lamb (Rev_ 13:11) out of the earth, yet it is but for a time, and that time shall no longer be (Rev_ 10:6-7) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.
10:310:3: Եւ աղաղակեաց ՚ի ձա՛յն մեծ՝ գոչեա՛ց իբրեւ զառեւծ. եւ յորժամ աղաղակեաց՝ խօսեցա՛ն եւթն որոտմունք յիւրեանց ձայնս[5208]: [5208] Ոմանք. Եւ գոչեաց իբրեւ... յիւրեանց ձայնսն։
3 Եւ աղաղակեց բարձր ձայնով, ինչպէս մռնչում է առիւծը. եւ երբ աղաղակեց, եօթը որոտները թնդացին իրենց ձայներով.
3 Եւ մեծ ձայնով աղաղակեց առիւծի մը մռնչիւնին պէս։ Երբ աղաղակեց, եօթը որոտումները իրենց ձայներովը խօսեցան
Եւ աղաղակեաց ի ձայն մեծ, գոչեաց իբրեւ զառեւծ. եւ յորժամ աղաղակեաց, խօսեցան եւթն որոտմունք յիւրեանց ձայնս:

10:3: Եւ աղաղակեաց ՚ի ձա՛յն մեծ՝ գոչեա՛ց իբրեւ զառեւծ. եւ յորժամ աղաղակեաց՝ խօսեցա՛ն եւթն որոտմունք յիւրեանց ձայնս[5208]:
[5208] Ոմանք. Եւ գոչեաց իբրեւ... յիւրեանց ձայնսն։
3 Եւ աղաղակեց բարձր ձայնով, ինչպէս մռնչում է առիւծը. եւ երբ աղաղակեց, եօթը որոտները թնդացին իրենց ձայներով.
3 Եւ մեծ ձայնով աղաղակեց առիւծի մը մռնչիւնին պէս։ Երբ աղաղակեց, եօթը որոտումները իրենց ձայներովը խօսեցան
zohrab-1805▾ eastern-1994▾ western am▾
10:33: и воскликнул громким голосом, как рыкает лев; и когда он воскликнул, тогда семь громов проговорили голосами своими.
10:3  καὶ ἔκραξεν φωνῇ μεγάλῃ ὥσπερ λέων μυκᾶται. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ βρονταὶ τὰς ἑαυτῶν φωνάς.
10:3. καὶ (and) ἔκραξεν (it-clamored-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) ὥσπερ (as-very) λέων (a-lion) μυκᾶται . ( it-belloweth-unto ) καὶ (And) ὅτε (which-also) ἔκραξεν, (it-clamored-to,"ἐλάλησαν (they-spoke-unto,"αἱ (the-ones) ἑπτὰ (seven) βρονταὶ (thunders,"τὰς (to-the-ones) ἑαυτῶν (of-selves) φωνάς. (to-sounds)
10:3. et clamavit voce magna quemadmodum cum leo rugit et cum clamasset locuta sunt septem tonitrua voces suasAnd he cried with a loud voice as when a lion roareth. And when he had cried, seven thunders uttered their voices.
3. and he cried with a great voice, as a lion roareth: and when he cried, the seven thunders uttered their voices.
And cried with a loud voice, as [when] a lion roareth: and when he had cried, seven thunders uttered their voices:

3: и воскликнул громким голосом, как рыкает лев; и когда он воскликнул, тогда семь громов проговорили голосами своими.
10:3  καὶ ἔκραξεν φωνῇ μεγάλῃ ὥσπερ λέων μυκᾶται. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ βρονταὶ τὰς ἑαυτῶν φωνάς.
10:3. et clamavit voce magna quemadmodum cum leo rugit et cum clamasset locuta sunt septem tonitrua voces suas
And he cried with a loud voice as when a lion roareth. And when he had cried, seven thunders uttered their voices.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:3: Seven thunders - Seven being a number of perfection, it may here mean many, great, loud, and strong peals of thunder, accompanied with distinct voices; but what was said, St. John was not permitted to reveal, Rev 10:4.
Albert Barnes: Notes on the Bible - 1834
10:3: And cried with a loud voice, as when a lion roareth - The lion is the monarch of the woods, and his roar is an image of terror. The point of the comparison here seems to be the loudness with which the angel cried, and the power of what he said to awe the world - as the roar of the lion keeps the dwellers of the forest in awe. What he said is not stated; nor did John attempt to record it. Prof. Stuart supposes that it was "a loud note of woe, some interjection uttered which would serve to call attention, and at the same time be indicative of the judgments which were to follow." But it is not necessary to suppose that this particular thing was intended. Any loud utterance - any solemn command - any prediction of judgment - any declaration of truth that would arrest the attention of mankind, would be in accordance with all that is said here. As there is no application of what is said, and no explanation made by John, it is impossible to determine with any certainty what is referred to.
But, supposing that the whole refers to the Reformation, would not the loud and commanding voice of the angel properly represent the proclamation of the gospel as it began to be preached in such a manner as to command the attention of the world, and the reproof of the pRev_ailing sins in such a manner as to keep the world in awe? The voice that sounded forth at the Reformation among the nations of Europe, breaking the slumbers of the Christian world, awaking the church to the evil of the existing corruptions and abominations, and summoning princes to the defense of the truth, might well be symbolized by the voice of an angel that was heard afar. In regard to the effect of the "theses" of Luther, in which he attacked the main doctrines of the papacy, a contemporary writer says, "In the space of a fortnight they spread over Germany, and within a month they had run through all Christendom, as if angels themselves had been the bearers of them to all men." To John it might not be known beforehand - as it probably would not be - what this symbolized; but could we now find a more appropriate symbol to denote the Reformation than the appearance of such an angel; or better describe the impression made by the first announcement of the great doctrines of the Reformation, than by the loud voice of such an angel?
And when he had cried, seven thunders uttered their voices - Prof. Stuart renders this, "the seven thunders uttered their voices," and insists that the article should be retained, which it has not been in our common version. So Elliott, Dr. Middleton, and others. Dr. Middleton says, "Why the article is inserted here I am unable to discover. It is somewhat remarkable that a few manuscripts and editions omit it in both places Rev 10:3-4. Were the seven thunders anything well known and pre-eminent? If not, the omission must be right in the former instance, but wrong in the latter; if they were pre-eminent, then is it wrong in both. Bengel omits the article in Rev 10:3, but has it in Rev 10:4." He regards the insertion of the article as the true reading in both places, and supposes that there may have been a reference to some Jewish opinion, but says that he had not been able to find a vestige of it in Lightfoot, Schoettgen, or Meuschen. Storr supposes that we are not to seek here for any Jewish notion, and that nothing is to be inferred from the article (Middleton, on the Greek Article, p. 358).
The best editions of the New Testament retain the article in both places, and indeed there is no authority for omitting it. The use of the article here naturally implies either that these seven thunders were something which had been before referred to, either expressly or impliedly; or that there was something about them which was so well known that it would be at once understood what was referred to; or that there was something in the connection which would determine the meaning. Compare the notes on Rev 8:2. It is plain, however, that there had been no mention of "seven thunders" before, nor had anything been referred to which would at once suggest them. The reason for the insertion of the article here must, therefore, be found in some pre-eminence which these seven thunders had; in some well-known facts about them; in something which would at once suggest them when they were mentioned - as when we mention the sun, the moon, the stars, though they might not have been distinctly referred to before. The number "seven" is used here either:
(a) as a general or perfect number, as it is frequently in this book, where we have it so often repeated - seven spirits; seven angels; seven seals; seven trumpets; or,
(b) with some specific reference to the matter in hand - the case actually in view of the writer.
It cannot be doubted that it might be used in the former sense here, and that no law of language would be violated if it were so understood; as denoting many thunders; but still it is equally true that it way be used in a specific sense as denoting something that would be well understood by applying the number seven to it. Now let it be supposed, in regard to the application of this symbol, that the reference is to Rome, the seven-hilled city, and to the thunders of excommunication, anathema, and wrath that were uttered from that city against the Reformers; and would there not be all that is fairly implied in this language, and is not this such a symbol as would he appropriately used on such a supposition? The following circumstances may be referred to as worthy of notice on this point:
(a) the place which this occupies in the series of symbols - being just after the angel had uttered his voice as symbolical of the proclamation of the great truths of the gospel in the Reformation, if the interpretation above given is correct. The next event, in the order of nature and of fact, was the voice of excommunication uttered at Rome.
(b) The word "thunder" would appropriately denote the bulls of excommunication uttered at Rome, for the name most frequently given to the decrees of the papacy, when condemnatory, was that of papal thunders. So LeBas, in his Life of Wycliffe, p. 198, says: "The thunders which shook the world when they issued from the seven hills sent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less devoted sanctity."
(c) The number seven would, on such a supposition, be used here with equal propriety. Rome was built on seven hills; was known as the "seven-hilled" city, and the thunders from that city would seem to echo and re-echo from those hills. Compare Rev 17:9.
(d) This supposition, also, will accord with the use of the article here, as if those thunders were something well known - "the seven thunders"; that is, the thunders which the nations were accustomed to hear.
(e) This will also accord with the passage before us, inasmuch as the thunders would seem to have been of the nature of a response to what the angel said, or to have been sent forth because he had uttered his loud cry.
In like manner, the anathemas were hurled from Rome because the nations had been aroused by the loud cry for reformation, as if an angel had uttered that cry. For these reasons there is a propriety in applying this language to the thunders which issued from Rome condemning the doctrines of the Reformation, and in defense of the ancient faith, and excommunicating those who embraced the doctrines of the Reformers. If we were now to attempt to devise a symbol which would be appropriate to express what actually occurred in the Reformation, we could not think of one which would be better suited to that purpose than to speak of seven thunders bellowing forth from the seven-hilled city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: loud: Pro 19:12; Isa 5:29, Isa 31:4, Isa 42:13; Jer 25:30; Joe 3:16; Amo 1:2, Amo 3:8
seven: Rev 8:5, Rev 14:2, Rev 15:1, Rev 15:7
John Gill
10:3 And cried with a loud voice,.... That all might hear, and to show earnestness and affection, and that it was a matter of great importance, as well as to denote the certainty of it; what he said is not expressed, but seems to be the book of prophecy, or what regarded the state of his church and kingdom, in the several periods of time to the blowing of the seventh trumpet, when the kingdoms of this world shall become his: and this voice of his was
as when a lion roareth; loud and terrible; and indeed it was the voice of the lion of the tribe of Judah, which was heard far and near, throughout the whole world, by his people, and is terrible to his enemies:
and when he had cried, seven thunders uttered their voices; which some understand of the ministers of the Gospel in the times of the Reformation, who were "Boanergeses", sons of thunder, and think that they are the same with the angels in Rev_ 14:6, &c. or rather these may signify the denunciations of God's judgments, and of his wrath, both upon the eastern and western antichrist, the Turk and pope, signified by the seven vials, hereafter to be poured out, mentioned in Rev_ 16:1.
John Wesley
10:3 And he cried - Uttering the words set down, Rev_ 10:6. And while he cried, or was crying - At the same instant. Seven thunders uttered their voices - In distinct words, each after the other. Those who spoke these words were glorious, heavenly powers, whose voice was as the loudest thunder.
Robert Jamieson, A. R. Fausset and David Brown
10:3 as . . . lion--Christ, whom the angel represents, is often so symbolized (Rev_ 5:5, "the Lion of the tribe of Juda").
seven thunders--Greek, "the seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal (Rev_ 8:1, Rev_ 8:5); so also at the seventh vial (Rev_ 16:17-18). WORDSWORTH calls this the prophetic use of the article; "the thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (Rev_ 11:19), and the seventh vial.
uttered their--Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.
10:410:4: Եւ յորժամ խօսեցան եւթն որոտմունքն՝ կամէի գրե՛լ. եւ լուայ ձա՛յն յերկնից՝ զի ասէր. Կնքեա՛ զոր խօսեցան եւթն որոտմունքն՝ եւ մի՛ գրեր:
4 եւ երբ եօթը որոտները թնդացին, ուզում էի գրել. բայց երկնքից լսեցի մի ձայն, որ ասում էր. «Ծածկի՛ր, ինչ որ խօսեցին եօթը որոտները եւ մի՛ գրիր»:
4 Երբ եօթը որոտումները խօսեցան*, ես պիտի գրէի, բայց երկնքէն ձայն մը լսեցի որ կ’ըսէր*. «Կնքէ այն բաները որոնք եօթը որոտումները խօսեցան ու զանոնք մի՛ գրեր»։
Եւ յորժամ խօսեցան եւթն որոտմունքն, կամէի գրել. եւ լուայ ձայն յերկնից զի ասէր. Կնքեա զոր խօսեցան եւթն որոտմունքն, եւ մի՛ գրեր:

10:4: Եւ յորժամ խօսեցան եւթն որոտմունքն՝ կամէի գրե՛լ. եւ լուայ ձա՛յն յերկնից՝ զի ասէր. Կնքեա՛ զոր խօսեցան եւթն որոտմունքն՝ եւ մի՛ գրեր:
4 եւ երբ եօթը որոտները թնդացին, ուզում էի գրել. բայց երկնքից լսեցի մի ձայն, որ ասում էր. «Ծածկի՛ր, ինչ որ խօսեցին եօթը որոտները եւ մի՛ գրիր»:
4 Երբ եօթը որոտումները խօսեցան*, ես պիտի գրէի, բայց երկնքէն ձայն մը լսեցի որ կ’ըսէր*. «Կնքէ այն բաները որոնք եօթը որոտումները խօսեցան ու զանոնք մի՛ գրեր»։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: И когда семь громов проговорили голосами своими, я хотел было писать; но услышал голос с неба, говорящий мне: скрой, что говорили семь громов, и не пиши сего.
10:4  καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταί, ἤμελλον γράφειν· καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν, σφράγισον ἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς.
10:4. Καὶ (And) ὅτε (which-also) ἐλάλησαν (they-spoke-unto,"αἱ (the-ones) ἑπτὰ (seven) βρονταί, (thunders,"ἤμελλον (I-had-been-impending) γράφειν: (to-scribe) καὶ (and) ἤκουσα (I-heard) φωνὴν (to-a-sound) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) λέγουσαν (to-forthing," Σφράγισον ( Thou-should-have-sealed-to ) ἃ ( to-which ) ἐλάλησαν (they-spoke-unto,"αἱ (the-ones) ἑπτὰ (seven) βρονταί, (thunders,"καὶ (and) μὴ (lest) αὐτὰ (to-them) γράψῃς. (thou-might-have-scribed)
10:4. et cum locuta fuissent septem tonitrua scripturus eram et audivi vocem de caelo dicentem signa quae locuta sunt septem tonitrua et noli ea scribereAnd when the seven thunders had uttered their voices, I was about to write. And I heard a voice from heaven saying to me: Seal up the things which the seven thunders have spoken. And write them not.
4. And when the seven thunders uttered , I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not:

4: И когда семь громов проговорили голосами своими, я хотел было писать; но услышал голос с неба, говорящий мне: скрой, что говорили семь громов, и не пиши сего.
10:4  καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταί, ἤμελλον γράφειν· καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν, σφράγισον ἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς.
10:4. et cum locuta fuissent septem tonitrua scripturus eram et audivi vocem de caelo dicentem signa quae locuta sunt septem tonitrua et noli ea scribere
And when the seven thunders had uttered their voices, I was about to write. And I heard a voice from heaven saying to me: Seal up the things which the seven thunders have spoken. And write them not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:4: And when the seven thunders had uttered their voices - After he had listened to those thunders; or when they had passed by.
I was about to write - That is, he was about to record what was uttered, supposing that that was the design for which he hart been made to hear them. From this it would seem that it was not mere thunder - brutum fulmen - but that the utterance had a distinct and intelligible enunciation, or that words were employed that could be recorded. It may be observed, by the way, as Prof. Stuart has remarked, that this proves that John wrote down what he saw and heard as soon as practicable, and in the place where he was; and that the supposition of many modern critics, that the Apocalyptic visions were written at Ephesus a considerable time after the visions took place, has no good foundation.
And I heard a voice from heaven saying unto me - Evidently the voice of God: at all events it came with the clear force of command,
Seal up those things - On the word "seal," see the notes on Rev 5:1. The meaning here is, that he was not to record those things, but what he heard he was to keep to himself as if it was placed under a seal which was not to be broken.
And write them not - Make no record of them. No reason is mentioned why this was not to be done, and none can now be given that can be proved to be the true reason. Vitringa, who regards the seven thunders as referring to the Crusades, supposes the reason to have been that a more full statement would have diverted the mind from the course of the prophetic narrative, and from more important events which pertained to the church, and that nothing occurred in the Crusades which was worthy to be recorded at length: Nec dignae erant quae prolixius exponerentur - "for," he adds, "these expeditions were undertaken with a foolish purpose, and resulted in real detriment to the church," pp. 431, 432. Prof. Stuart (vol. ii. pp. 204-206) supposes that these "thunders" refer to the destruction of the city and temple of God, and that they were a sublime introduction to the last catastrophe, and that the meaning is not that he should keep "entire silence," but only that he should state the circumstances in a general manner, without going into detail. Mede supposes that John was commanded to keep silence because it was designed that the meaning should not then be known, but should be disclosed in future times; Forerius, because it was the design that the wise should be able to understand them, but that they were not to be disclosed to the wicked and profane. Without attempting to examine these and other solutions which have been proposed, the question which, from the course of the exposition, is properly before us is, whether, on the supposition that the voice of the seven thunders referred to the papal anathemas, a rational and satisfactory solution of the reasons of this silence can be given. Without pretending to know the reasons which existed, the following may be referred to as not improbable, and as those which would meet the case:
(1) In these papal anathemas there was nothing that was worthy of record; there was nothing that was important as history; there was nothing that communicated truth; there was nothing that really indicated progress in human affairs. In themselves there was nothing more that deserved record than the acts and doings of wicked people at any time; nothing that fell in with the main design of this book.
(2) such a record would have retarded the progress of the main statements of what was to occur, and would have turned off the attention from these to less important matters.
(3) all that was necessary in the case was simply to state that such threaders were heard: that is, on the supposition that this refers to the Reformation, that that great change in human affairs would not be permitted to occur without opposition and noise - as if the thunders of wrath should follow those who were engaged in it.
(4) John evidently mistook this for a real Revelation, or for something that was to be recorded as connected with the divine will in reference to the progress of human affairs. He was naturally about to record this as he did what was uttered by the other voices which he heard; and if he had made the record, it would have been with this mistaken view. There was nothing in the voices, or in what was uttered, that would manifestly mark it as distinct from what had been uttered as coming from God, and he was about to record it under this impression. If this was a mistake, and if the record would do anything, as it clearly would, to perpetuate the error, it is easy to see a sufficient reason why the record should not be made.
(5) it is remarkable that there was an entire correspondence with this in what occurred in the Reformation; in the fact that Luther and his fellow-laborers were, at first, and for a long time - such was the force of education, and of the habits of Rev_erence for the papal authority in which they had been reared - disposed to receive the announcements of the papacy as the oracles of God, and to show to them the deference which was due to divine communications. The language of Luther himself, if the general view here taken is correct, will be the best commentary on the expressions used here. "When I began the affairs of the Indulgences," says he, "I was a monk, and a most mad papist. So intoxicated was I, and drenched in papal dogmas, that I would have been most ready to murder, or assist others in murdering, any person who should have uttered a syllable against the duty of obedience to the pope."
And again: "Certainly at that time I adored him in earnest." He adds, "How distressed my heart was in that year 1517 - how submissive to the hierarchy, not feignedly but really - those little knew who at this day insult the majesty of the pope with so much pride and arrogance. I was ignorant of many things which now, by the grace of God, I understand. I disputed; I was open to conviction; not finding satisfaction in the works of theologians, I wished to consult the living members of the church itself. There were some godly souls that entirely approved my propositions. But I did not consider their authority of weight with me in spiritual concerns. The popes, bishops, cardinals, monks, priests, were the objects of my confidence. After being enabled to answer every objection that could be brought against me from sacred Scripture, one difficulty alone remained, that the Church ought to be obeyed.
If I had then braved the pope as I now do, I should have expected every hour that the earth would have opened to swallow me up alive, like Korah and Abiram." It was in this frame of mind that, in the summer of 1518, a few months after the affair with Tetzel, he wrote that memorable letter to the pope, the tenor of which can be judged of by the following sentences: and what could more admirably illustrate the passage before us, on the interpretation suggested, than this language? "Most blessed Father! Prostrate at the feet of thy blessedness I offer myself to thee, with all that I am, and that I have. Kill me, or make me live; call or recall; approve or reprove, as shall please thee. I will acknowledge thy voice as the voice of Christ presiding and speaking in thee." See the authorities for these quotations in Elliott, vol. ii. pp. 116, 117.
(6) The command not to record what the seven thunders uttered was of the nature of a caution not to regard what was said in this manner; that is, not to be deceived by these utterances as if they were the voice of God. Thus understood, if this is the proper explanation and application of the passage, it should be regarded as an injunction not to regard the decrees and decisions of the papacy as containing any intimation of the divine will, or as of authority in the church. That this is to be so regarded is the opinion of all Protestants; and if this is so, it is not a forced supposition that this might have been intimated by such a symbol as that before us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: I was: Rev 1:11, Rev 2:1-3:22; Isa 8:1; Hab 2:2, Hab 2:3
Seal up: Deu 29:29; Isa 8:16, Isa 29:11; Dan 8:26, Dan 12:4, Dan 12:9
Geneva 1599
10:4 (4) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, (a) Seal up those things which the seven thunders uttered, and write them not.
(4) A godly care is laudable, but must be married with knowledge. Therefore nothing is to be done but by the calling of God, which must be expected and waited for by the godly.
(a) Keep them secret.
John Gill
10:4 And when the seven thunders had uttered their voices,.... Or declared all they had to denounce upon the enemies of Christ and his church:
I was about to write; John taking particular notice of what they said, and believing it might be for the advantage, comfort, and support of the church of Christ under its suffering circumstances, to be informed of what God had in reserve among the treasures of his wrath for their adversaries, was going to put it down in writing, that he might retain it, and the better communicate it, and in obedience to the order given him, Rev_ 1:19;
and I heard a voice from heaven; from God the Father, for the Son of God in a visionary way was come down from heaven, in the form before described; and this voice answers to the Bath Kol of the Jews, and is the same which ordered John to write, Rev_ 14:13, though it here forbad him:
saying unto me, seal up those things; treasure them up in thy mind, keep them within thy breast, hide them from men, for the present, and say nothing of them:
which the seven thunders have uttered, and write them not; that they may not be seen and read at present, because the same things were to be exhibited in another form, and at another time, under the seven vials; only it was thought proper that John should have some intimations of them for his own advantage, and to prepare him for the following vision, for the eating of the book, and for his prophesying before people, nations, tongues, and kings. Mr. Daubuz is of opinion, that by these "seven thunders" are meant seven kingdoms which have received the Reformation, and established it by law within their several dominions, whereby the doctrine and worship of the reformers are become the established religion there; and the laws by which it is established are "the voices" uttered by those supreme authorities; and they are these, 1. The German princes, making one republic. 2. The Swiss cantons. 3. Sweden. 4. Denmark, with Norway. 5. England and Ireland. 6. Scotland. 7. The United Provinces of the Netherlands. And whereas John, who represents the first reformers, and other faithful men, was for writing what these thunders uttered, this denotes the zeal and earnest desires of these good men to push the Reformation further, and make a thorough work of it, as well as their expectation that now was the time in which the mystery of God was to be fulfilled, in which they were mistaken; wherefore John is bid to seal up these things, and not write them, which shows that the progress of the Reformation was to be stopped from doing fully what the first reformers were prompted to by the supreme powers which encouraged them, and that by the opposition of other temporal princes; it not being the will of God that the glorious state of the church should arise from these thunders, and be built on their laws and establishments; and suggests, that this is not the time in which, nor these the ways and means by which the mystery of God will be finished, which will not be until the seventh angel has sounded his trumpet, Rev_ 10:7; whereas this period of time, to which the Reformation belongs, is an event of the sixth trumpet: and this exposition bids very fair to be the right one.
John Wesley
10:4 And I heard a voice from heaven - Doubtless from him who had at first commanded him to write, and who presently commands him to take the book; namely, Jesus Christ. Seal up those things which the seven thunders have uttered, and write them not - These are the only things of all which he heard that he is commanded to keep secret: so something peculiarly secret was revealed to the beloved John, besides all the secrets that are written in this book. At the same time we are prevented from inquiring what it was which these thunders uttered: suffice that we may know all the contents of the opened book, and of the oath of the angel.
Robert Jamieson, A. R. Fausset and David Brown
10:4 when--Aleph reads, "Whatsoever things." But most manuscripts support English Version.
uttered their voices--A, B, C, and Aleph omit "their voices." Then translate, "had spoken."
unto me--omitted by A, B, C, Aleph, and Syriac.
Seal up--the opposite command to Rev_ 22:20. Even though at the time of the end the things sealed in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. ALFORD adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.
10:510:5: Եւ հրեշտակն զոր տեսի՝ որ ե՛դ զոտն իւր ՚ի վերայ ծովու եւ զմեւսն ՚ի ցամաքի, համբա՛րձ զձեռն իւր զաջ յերկինս[5209]. [5209] Ոսկան. Եւ զհրեշտակն զոր տե՛՛։ Ոմանք. Եւ զմիւսն ՚ի վերայ ցամաքի։
5 Եւ այն հրեշտակը, որին տեսել էի եւ որն իր ոտքը դրել էր ծովի վրայ, իսկ միւս ոտքը՝ ցամաքի վրայ, իր աջ ձեռքը բարձրացրեց երկինք.
5 Այն հրեշտակը որ ծովուն վրայ ու ցամաքին վրայ կայնած տեսայ, իր աջ ձեռքը երկինք վերցուց
Եւ հրեշտակն զոր տեսի, որ եդ զոտն իւր ի վերայ ծովու եւ զմեւսն ի ցամաքի, համբարձ զձեռն իւր զաջ յերկինս:

10:5: Եւ հրեշտակն զոր տեսի՝ որ ե՛դ զոտն իւր ՚ի վերայ ծովու եւ զմեւսն ՚ի ցամաքի, համբա՛րձ զձեռն իւր զաջ յերկինս[5209].
[5209] Ոսկան. Եւ զհրեշտակն զոր տե՛՛։ Ոմանք. Եւ զմիւսն ՚ի վերայ ցամաքի։
5 Եւ այն հրեշտակը, որին տեսել էի եւ որն իր ոտքը դրել էր ծովի վրայ, իսկ միւս ոտքը՝ ցամաքի վրայ, իր աջ ձեռքը բարձրացրեց երկինք.
5 Այն հրեշտակը որ ծովուն վրայ ու ցամաքին վրայ կայնած տեսայ, իր աջ ձեռքը երկինք վերցուց
zohrab-1805▾ eastern-1994▾ western am▾
10:55: И Ангел, которого я видел стоящим на море и на земле, поднял руку свою к небу
10:5  καὶ ὁ ἄγγελος ὃν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανὸν
10:5. Καὶ (And) ὁ (the-one) ἄγγελος, (a-messenger) ὃν (to-which) εἶδον (I-had-seen) ἑστῶτα (to-having-had-come-stand) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) καὶ (and) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil) ἦρεν ( it-lifted ) τὴν ( to-the-one ) χεῖρα ( to-a-hand ) αὐτοῦ ( of-it ) τὴν ( to-the-one ) δεξιὰν ( to-right-belonged ) εἰς ( into ) τὸν ( to-the-one ) οὐρανόν , ( to-a-sky ,"
10:5. et angelum quem vidi stantem supra mare et supra terram levavit manum suam ad caelumAnd the angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven.
5. And the angel which I saw standing upon the sea and upon the earth lifted up his right hand to heaven,
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven:

5: И Ангел, которого я видел стоящим на море и на земле, поднял руку свою к небу
10:5  καὶ ὁ ἄγγελος ὃν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανὸν
10:5. et angelum quem vidi stantem supra mare et supra terram levavit manum suam ad caelum
And the angel whom I saw standing upon the sea and upon the earth lifted up his hand to heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: Lifted up his hand to heaven - As one making an appeal to the supreme Being.
Albert Barnes: Notes on the Bible - 1834
10:5: And the angel which I saw stand ... - Rev 10:2. That is, John saw him standing in this posture when he made the oath which he proceeds to record.
Lifted up his hand to heaven - The usual attitude in taking an oath, as if one called heaven to witness. See Gen 14:22; Deu 32:40; Eze 20:5-6. Compare the notes on Dan 12:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: stand: Rev 10:2
lifted: Gen 14:22, Gen 22:15, Gen 22:16; Exo 6:8; Deu 32:40; Eze 20:5, Eze 20:15, Eze 20:23, Eze 20:28, Eze 20:42, Eze 36:7; Eze 47:14; Dan 12:7; Heb 6:13, by him, Rev 1:18, Rev 4:9; Jer 10:10, who, Rev 4:11, Rev 14:7; Gen. 1:1-2:25; Exo 20:11; Neh 9:6; Psa 95:3-6, Psa 146:5, Psa 148:1-7; Jer 10:11-13; Act 14:15, Act 17:23; Rom 1:20, that there, Rather, "the time should not be yet," χρονος [Strong's G5550], ουκ [Strong's G3756], εστι [Strong's G2076], ετι [Strong's G2089], that is, the time of those glorious things with which "the mystery of God should be finished." Rev 16:17; Dan 12:7
Geneva 1599
10:5 And the angel which I saw stand upon the sea and upon the earth (b) lifted up his hand to heaven,
(b) This was a gesture used of one that swears, which men do now use.
John Gill
10:5 And the angel which I saw stand upon the sea and upon the earth,.... His right foot being on the one, and his left foot upon the other, as described in Rev_ 10:2;
lifted up his hand to heaven; the Oriental versions read, "his right hand"; and so some copies, and the Complutensian edition: the man clothed in linen, Dan 12:6, who is the same with the angel here, held up both his hands; the lifting up of the hand was a gesture used in swearing: see Gen 14:22; so the Jews say (o), "the right hand", or by the right hand, , "this is an oath", according to Dan 12:7; or whether the right hand or the left, is an oath, according to Is 62:8.
(o) T. Bab. Nazir, fol. 3. 2. Yalkut Simeoni, par. 2. fol. 58. 1.
John Wesley
10:5 And the angel - This manifestation of things to come under the trumpet of the seventh angel hath a twofold introduction: first, the angel speaks for God, Rev_ 10:7; then Christ speaks for himself, Rev_ 11:3. The angel appeals to the prophets of former times; Christ, to his own two witnesses. Whom I saw standing upon the earth and upon the sea, lifted up his right hand toward heaven - As yet the dragon was in heaven. When he is cast thence he brings the third and most dreadful woe on the earth and sea: so that it seems as if there would be no end of calamities. Therefore the angel comprises, in his posture and in his oath, both heaven, sea, and earth, and makes on the part of the eternal God and almighty Creator, a solemn protestation, that he will assert his kingly authority against all his enemies. He lifted up his right hand toward heaven - The angel in Daniel, Dan 12:7, (not improbably the same angel,) lifted up both his hands.
Robert Jamieson, A. R. Fausset and David Brown
10:5 lifted up his hand--So A and Vulgate read. But B, C, Aleph, Syriac, and Coptic, ". . . his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to Dan 12:1-13. Compare Rev_ 10:4, with Dan 12:4, Dan 12:9; and Rev_ 10:5-6, end, with Dan 12:7. But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears there shall be time no longer. There he lifted up both hands to heaven; here he has the little book now open (whereas in Daniel the book is sealed) in his left hand (Rev_ 10:2), and he lifts up only his right hand to heaven.
10:610:6: եւ երդուա՛ւ ՚ի Կենդանին յաւիտենից, որ հաստատեաց զերկինս՝ եւ որ ՚ի նմա, եւ զերկիր եւ որ ՚ի նմա. զի ո՛չ եւս կայ այլ ժամանակ[5210]. [5210] Ոմանք. Զերկինս, եւ զորս ՚ի նմա, եւ զերկիր եւ զոր ՚ի նմա։ Ուր Ոսկան. Եւ զերկիր եւ զորս ՚ի նմա է։
6 նա երդուեց Նրանով, որ յաւիտեան կենդանի է, որ ստեղծեց երկիրը եւ ինչ որ կայ նրա մէջ[18], թէ այլեւս չկայ ժամանակ.[18] Յունարէնն աւելացնում է... որ ստեղծեց երկինքը եւ ինչ որ կայ նրա մէջ... եւ ծովը եւ ինչ որ կայ նրա մէջ:
6 Ու երդում ըրաւ յաւիտեանս յաւիտենից Կենդանի եղողին վրայ, որ ստեղծեց երկինքը ու ինչ որ անոր մէջ է ու երկիրը եւ ինչ որ անոր մէջ է եւ ծովը ու ինչ որ անոր մէջ է, թէ՝ «Ա՛լ ժամանակ պիտի չըլլայ.
եւ երդուաւ ի Կենդանին յաւիտենից որ [131]հաստատեաց զերկիր եւ որ ի նմա, զի ոչ եւս կայ`` այլ ժամանակ:

10:6: եւ երդուա՛ւ ՚ի Կենդանին յաւիտենից, որ հաստատեաց զերկինս՝ եւ որ ՚ի նմա, եւ զերկիր եւ որ ՚ի նմա. զի ո՛չ եւս կայ այլ ժամանակ[5210].
[5210] Ոմանք. Զերկինս, եւ զորս ՚ի նմա, եւ զերկիր եւ զոր ՚ի նմա։ Ուր Ոսկան. Եւ զերկիր եւ զորս ՚ի նմա է։
6 նա երդուեց Նրանով, որ յաւիտեան կենդանի է, որ ստեղծեց երկիրը եւ ինչ որ կայ նրա մէջ[18], թէ այլեւս չկայ ժամանակ.
[18] Յունարէնն աւելացնում է... որ ստեղծեց երկինքը եւ ինչ որ կայ նրա մէջ... եւ ծովը եւ ինչ որ կայ նրա մէջ:
6 Ու երդում ըրաւ յաւիտեանս յաւիտենից Կենդանի եղողին վրայ, որ ստեղծեց երկինքը ու ինչ որ անոր մէջ է ու երկիրը եւ ինչ որ անոր մէջ է եւ ծովը ու ինչ որ անոր մէջ է, թէ՝ «Ա՛լ ժամանակ պիտի չըլլայ.
zohrab-1805▾ eastern-1994▾ western am▾
10:66: и клялся Живущим во веки веков, Который сотворил небо и все, что на нем, землю и все, что на ней, и море и все, что в нем, что времени уже не будет;
10:6  καὶ ὤμοσεν ἐν τῶ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ ἐν αὐτῶ καὶ τὴν γῆν καὶ τὰ ἐν αὐτῇ καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ, ὅτι χρόνος οὐκέτι ἔσται,
10:6. καὶ ( and ) ὤμοσεν ( it-oathed ) ἐν ( in ) τῷ ( unto-the-one ) ζῶντι ( unto-lifing-unto ) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας ( to-ages ) τῶν (of-the-ones) αἰώνων, (of-ages," ὃς ( which ) ἔκτισεν ( it-created-to ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) καὶ ( and ) τὰ ( to-the-ones ) ἐν ( in ) αὐτῷ ( unto-it ) καὶ "[ and ) τὴν ( to-the-one ) γῆν ( to-a-soil ) καὶ ( and ) τὰ ( to-the-ones ) ἐν ( in ) αὐτῇ ( unto-it ) [ καὶ ( and ) τὴν ( to-the-one ) θάλασσαν ( to-a-sea ) καὶ ( and ) τὰ ( to-the-ones ) ἐν ( in ) αὐτῇ ], ( unto-it ],"ὅτι (to-which-a-one,"χρόνος (An-interim) οὐκέτι (not-if-to-a-one) ἔσται : ( it-shall-be ,"
10:6. et iuravit per viventem in saecula saeculorum qui creavit caelum et ea quae in illo sunt et terram et ea quae in ea sunt et mare et quae in eo sunt quia tempus amplius non eritAnd he swore by him that liveth for ever and ever, who created heaven and the things which are therein, and the earth and the things which are in it, and the sea and the things which are therein: That time shall be no longer.
6. and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be time no longer:
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

6: и клялся Живущим во веки веков, Который сотворил небо и все, что на нем, землю и все, что на ней, и море и все, что в нем, что времени уже не будет;
10:6  καὶ ὤμοσεν ἐν τῶ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ ἐν αὐτῶ καὶ τὴν γῆν καὶ τὰ ἐν αὐτῇ καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ, ὅτι χρόνος οὐκέτι ἔσται,
10:6. et iuravit per viventem in saecula saeculorum qui creavit caelum et ea quae in illo sunt et terram et ea quae in ea sunt et mare et quae in eo sunt quia tempus amplius non erit
And he swore by him that liveth for ever and ever, who created heaven and the things which are therein, and the earth and the things which are in it, and the sea and the things which are therein: That time shall be no longer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:6: By him that liveth for ever and ever - The eternal, self-existent Jehovah, the Maker of all things.
That there should be time no longer - That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.
Albert Barnes: Notes on the Bible - 1834
10:6: And sware by him that liveth foRev_er and ever - By the ever-living God: a form of an oath in extensive use now. The essential idea in such an oath is an appeal to God; a solemn reference to Him as a witness; an utterance in the presence of Him who is acquainted with the truth or falsehood of what is said, and who will punish him who appeals to him falsely. It is usual, in such an oath, in order to give to it greater solemnity, to refer to some attribute of God, or something in the divine character on which the mind would rest at the time, as tending to make it more impressive. Thus, in the passage before us, the reference is to God as "ever-living"; that is, he is now a witness, and he ever will be; he has now the power to detect and punish, and he ever will have the same power.
Who created heaven, and the things that therein are, ... - Who is the Maker of all things in heaven, on the earth, and in the sea; that is, throughout the universe. The design of referring to these things here is what is just specified to give increased solemnity to the oath by a particular reference to someone of the attributes of God. With this view nothing could be more appropriate than to refer to him as the Creator of the universe - denoting his infinite power, his right to rule and control all things.
That there should be time no longer - This is a very important expression, as it is the substance of what the angel affirmed in so solemn a manner; and as the interpretation of the whole passage depends on it. It seems now to be generally agreed among critics that our translation does not give the true sense, inasmuch:
(a) as that was not the close of human affairs, and
(b) as he proceeds to state what would occur after that.
Accordingly, different versions of the passage have been proposed. Prof. Stuart renders it, "that delay shall be no longer." Mr. Elliott, "that the time shall not yet be; but in the days of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished." Mr. Lord, "that the time shall not be yet, but in the days of the voice of the seventh angel," etc. Andrew Fuller (Works, vol. vi. p. 113), "there should be no delay." So Dr. Gill. Mr. Daubuz, "the time shall not be yet." Vitringa (p. 432), tempus non fore amplius, "time shall be no more." He explains it (p. 433) as meaning, "not that this is to be taken absolutely, as if at the sounding of the seventh trumpet all things were then to terminate, and the glorious epiphany - ἐπίφανεια epiphaneia (or manifestation of Jesus Christ) - was then to occur, who would put an end to all the afflictions of his church; but in a limited sense - restricte - as meaning that there would be no delay between the sounding of the seventh trumpet and the fulfillment of the prophecies." The sense of this passage is to be determined by the meaning of the words and the connection:
(a) The word "time" - χρόνος chronos - is the common Greek word to denote time, and may be applied to time in general, or to any specified time or period. See Robinson, Lexicon sub voce, (a, b). In the word itself there is nothing to determine its particular signification here. It might refer either to time in general, or to the time under consideration, and which was the subject of the prophecy. Which of these is the true idea is to be ascertained by the other circumstances referred to. It should be added, however, that the word does not of itself denote delay, and is never used to denote that directly. It can only denote that because delay occupies or consumes time, but this sense of the noun is not found in the New Testament. It is found, however, in the verb χρονίζω chronizō, to linger, to delay, to be long in coming, Mat 25:5; Luk 1:21.
(b) The absence of the article - "time," not "the time" - would naturally give it a general signification, unless there was something in the connection to limit it to some well-known period under consideration. See the notes on Rev 8:2; Rev 10:3. In this latter view, if the time referred to would be sufficiently definite without the article, the article need not be inserted. This is such a case, and comes under the rule for the omission of the article as laid down by Dr. Middleton, part i. ch. 3: The principle is, that when the copula, or verb connecting the subject and predicate, is the verb substantive, then the article is omitted. "To affirm the existence," says he, "of that of which the existence is already assumed, would be superfluous; to deny it, would be contradictory and absurd." As applicable to the case before us, the meaning of this rule would be, that the nature of the time here referred to is implied in the use of the substantive verb (ἔσται estai), and that consequently it is not necessary to specify it. All that needs to be said on this point is, that, on the supposition that John referred to a specified time, instead of time in general, it would not be necessary, under this rule, to insert the article. The reference would be understood without it, and the insertion would be unnecessary. This is substantially the reasoning of Mr. Elliott (vol. ii. p. 123), and it is submitted for what it is worth. My own knowledge of the usages of the Greek article is too limited to justify me in pronouncing an opinion on the subject, but the authorities are such as to authorize the assertion that, on the supposition that a particular well-known period were here referred to, the insertion of the article would not be necessary.
(c) The particle rendered "longer" - έτι eti - "time shall be no longer" - means properly, according to Robinson (Lexicon), "yet, still"; implying:
(1) duration - as spoken of the present time; of the present in allusion to the past, and, with a negative, no more, no longer;
(2) implying accession, addition, yet, more, further, besides. According to Buttmann, Grammatical section 149, vol. i. p. 430, it means, when alone, "yet still, yet further; and with a negative, no more, no further." The particle occurs often in the New Testament, as may be seen in the Concordance. It is more frequently rendered "yet" than by any other word (compare Mat 12:46; Mat 17:5; Mat 19:20; Mat 26:47; Mat 27:63; Mar 5:35; Mar 8:17; Mar 12:6; Mar 14:43 - and so in the other Gospels, the Acts , and the Epistles); in all, 50 times. In the Book of Revelation it is only once rendered "yet," Rev 6:11, but is rendered "more" in Rev 3:12; Rev 7:16; Rev 9:12; Rev 12:8; Rev 18:21-22 (three times), Rev 18:23 (twice); Rev 20:3; Rev 21:1, Rev 21:4 (twice); "longer" in Rev 10:6; "still" in Rev 22:11 (four times). The usage, therefore, will justify the rendering of the word by "yet," and in connection with the negative, "not yet" - meaning that the thing referred to would not occur immediately, but would be hereafter. In regard to the general meaning, then, of this passage in its connection, we may remark:
(a) That it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into tim future Rev 10:11, and the detail that follows Rev_. 11 before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as meaning that the affairs of the world were then to terminate.
(b) The connection, then, apart from the question of grammatical usage, will require some such construction as that above suggested - "that the time," to wit, some certain, known, or designated time, "would not be yet," but would be in some future period; that is, as specified, Rev 10:7, "in the days of the voice of the seventh angel, when he shall begin to sound." Then "the mystery of God would be finished," and the affairs of the world would be put on their permanent footing.
(c) This would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the "mystery was then to be finished, and that the affairs of the world were to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this, as to make the solemn affirmation of the angel proper to correct a pRev_ailing opinion, and to show that the right interpretation was not put on what seemed to be the tendency of things.
(d) As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; and that the impression that the Messiah was about to come, and the reign of saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel, to correct the misapprehension. It is true that this impression had existed in former times, and even in the early ages of the church; but, as a matter of fact, it was true, and eminently true, in the time of the Reformation, and there was, on many accounts, a strong tendency to that form of belief. The Reformers, in interpreting the prophecies, learned to connect the downfall of the papacy with the coming of Christ, and with his universal reign upon the earth; and as they saw the evidences of the approach of the former, they naturally anticipated the latter as about to occur.
Compare Dan 2:34; Dan 12:11; Th2 2:3, Th2 2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief, of the Reformers, and was frequently expressed in their writings. Thus, Luther, in the year 1520, in his answer to the pope's bull of excommunication, expresses his anticipations: "Our Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and (destroy with the brightness of his coming, that Man of Sin" (Merle D'Aubig., vol. ii. p. 166). After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the emperor, he fell back for comfort on the same joyous expectation. "For this once," he said, "the Jews, as on the crucifixion day, may sing their paean; but Easter will come for us, and then we shall sing Hallelujah" (D'Aubig., vol. ii. p. 275). The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfillment of Daniel's prophecy. "My father," said he, "the abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the Word alone. The subject exceeds all human comprehension. I cherish the best hopes" (Milner, p. 692).
In 1523 he thus, in a similar strain, expresses his hopes: "The kingdom of Antichrist, according to the prophet Daniel, must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against papal tyranny, from the Word of God, until the Man of Sin is deserted of all, and dies of himself" (Milner, p. 796). The same sentiments respecting the approach of the end of the world were entertained by Melancthon. In commenting on the passage in Daniel relating to the "little horn," he thus refers to an argument which has been pRev_alent: "The words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of those years are not fulfilled, they will be shortened (a shortening intimated by Christ also, on account of our sins)."
The following manuscript addition to this argument has been found in Melancthon's hand, in Luther's own copy of the German Bible: "Written 1557 a. d., and from the creation of the world, 5519; from which number we may see that this aged world is not far from its end." So also the British Reformers believed. Thus, Dr. Latimer: "Let us cry to God day and night ... Most merciful Father, let thy kingdom come! Paul saith, The Lord will not come until the swerving from the faith cometh Th2 2:3; which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off." Then, Rev_erting to the consideration of the age of the world, as Melancthon had done, he says, "The world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 5552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the elect's sake. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off."
So again, in a sermon on the nearness of the second advent, he says, "So that peradventure it may come in my days, old as I am, or in my children's days." Indeed, it is well known that this was a pRev_alent opinion among the Reformers; and this fact will show with what propriety, if the passage before us was designed to refer to the Reformation, this solemn declaration of the angel was made, that the "time would not be yet" - that those anticipations which would spring up from the nature of the case, and from the interpretations which would be put on what seemed to be the obvious sense of the prophecies, were unfounded, and that a considerable time must yet intervene before the events would be consummated.
(e) The proper sense of this passage, then, according to the above interpretation would be "And the angel lifted up his hand to heaven, and sware by him that liveth foRev_er and ever, That the time should not yet be; but, in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished." Appearances, indeed, would then indicate that the affairs of the world were to be wound up, and that the prophecies respecting the end of the world were about to be fulfilled: but the angel solemnly swears "by Him who lives foRev_er and ever" - and whose reign therefore extends through all the changes on the earth - "by Him who is the Creator of all things," and whose purpose alone can determine when the end shall be, that the time would not be yet. Those cherished expectations would not yet be realized, but there was a series of important events to intervene before the end would come. Then - at the time when the seventh angel should sound - would be the consummation of all things.
Geneva 1599
10:6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, (5) that there should be (c) time no longer:
(5) Neither time itself, nor the things that are in time: but that the world to come is at hand, which is altogether of eternity, and beyond all times.
(c) There shall never be any more time.
John Gill
10:6 And sware by him that liveth for ever and ever,.... That is, by the living God, who is the true God: and is so described to distinguish him from idol gods, who have no life nor breath in them; and to assert the excellency and perfection of his nature, who has life in himself originally, and independently, is the fountain of life to all creatures living, and who are supported in their life and being by him; and so he always was, is, and ever will be; this is the same as swearing by Ancuialus (p):
who created heaven, and the things that therein are; the airy, starry, and third heavens, and the inhabitants of them, the fowls of the air, the sun, moon, and stars, and the angels of heaven, as well as the souls of departed saints, and the bodies of as many as are there:
and the earth, and the things that therein are; men, beasts, and creeping things, trees, herbs, minerals, &c.
and the sea, and the things which are therein: the several sorts of fishes in it: this is also said to distinguish the great God from all false gods, who made not the heavens and the earth, who alone is, and ought to be the object of an oath, or by whom an oath is to be made, and not any creature whatsoever; and since the Angel that here swears is the Lord Jesus Christ, this may be understood of him either as man, swearing by God the Father, in which respect the Father is greater than he; or as a divine person, and so swears by himself, Heb 6:13; for to himself do these characters belong of living for ever and ever, and of having made the heaven, earth, and sea, and all in them: the thing he swears to is,
that there should be time no longer which is not to be understood of the cessation of time, and the swallowing of it up in eternity, at the end of all things, when it will be no more measured out by the revolutions of the sun and moon, which will then be no more; for this did not take place upon the angel's oath, or at the time this vision refers to; for after this, there is to be time for the seventh angel to sound his trumpet in, though perhaps that is excepted in the next verse; and after the sounding of that, there will be the space of a thousand years, in which Christ will reign with his people on earth; and after that there will be some space of time for the Gog and Magog army to attack the beloved city; all which will be before the end of all things, or before eternity, properly speaking, takes place; and besides, such an illustrious appearing of Christ as before described, and so solemn an oath as is here made, do not seem necessary to ascertain a truth which nobody doubts of; and everyone knows that after this world, and all things in it are at an end, time will be no more. The true key to this passage is Dan 12:7; where the man clothed in linen swears, that to the end of wonders should be a time, times, and a half, and here the angel swears that time should be no longer; that is, that these time, and times, and half a time, should be no longer; that these dates would be up, and the events affixed to them be accomplished, when the seventh angel should begin to sound his trumpet: the same divisions of time are made in Rev_ 12:14; and are the same exactly with the 1260 days, or years, and the forty two months of years, so often mentioned in this book: for a time is a prophetic year, that is, 360 years; and times are two prophetic years, or 70 years; and half a time is half a prophetic year, or 180 years, in all 1260 years: now add the several events to be accomplished in this period of time, and it will give the full sense of this passage thus; the angel swears that the thee of antichrist's reign, his tyranny over the saints, his persecution of them, which was to last forty two months, Rev_ 13:5, should be no longer; nor of the holy city being trodden under foot by the Gentiles, the Papists, which bears the same date, Rev_ 11:2, and is called the times of the Gentiles, Lk 21:24; nor of the witnesses prophesying in sackcloth, which has just the same measure of duration, Rev_ 11:3; nor of the church's retirement, and being hid in the wilderness, Rev_ 12:14; in short, the time of the four monarchies, and of the last of them, the Roman, and of the last branch of that, the Papal, should be no more than till the sounding of the seventh trumpet, when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; Rev_ 11:15; the words will bear to be rendered, as some have observed, "that there should be delay no longer"; that is, of the coming and kingdom of Christ; though the bridegroom has tarried, he will come, and will not tarry beyond the time the angel swears to; every seal of the sealed book is a delay of, and a stop upon, the open appearance of Christ's kingdom; and the opening of every seal is an advance to it; and when the sixth seal was opened, and Paganism destroyed, and Christianity spread throughout the empire, the kingdom of Christ might have been expected to have appeared; but there was a seventh seal to be opened, which was a stop upon it, and which when opened brought ruin and destruction upon the Christian empire, both western and eastern, under the first six trumpets; and till the seventh sounds there will be a delay of Christ's kingdom, but when that sounds there will be no more a delay.
(p) Martial Epigr. l. 11. ep. 60.
John Wesley
10:6 And sware - The six preceding trumpets pass without any such solemnity. It is the trumpet of the seventh angel alone which is confirmed by so high an oath. By him that liveth for ever and ever - Before whom a thousand years are but a day. Who created the heaven, the earth, the sea, and the things that are therein - And, consequently, has the sovereign power over all: therefore, all his enemies, though they rage a while in heaven, on the sea, and on the earth, yet must give place to him. That there shall be no more a time - "But in the days of the voice of the seventh angel, the mystery of God shall be fulfilled:" that is, a time, a chronos, shall not expire before that mystery is fulfilled. A chronos (1111 years) will nearly pass before then, but not quite. The period, then, which we may term a non - chronos (not a whole time) must be a little, and not much, shorter than this. The non - chronos here mentioned seems to begin in the year 800, (when Charles the Great instituted in the west a new line of emperors, or of "many kings,") to end in the year 1836; and to contain, among other things, the "short time" of the third woe, the "three times and a half" of the woman in the wilderness, and the "duration" of the beast.
Robert Jamieson, A. R. Fausset and David Brown
10:6 liveth for ever and ever--Greek, "liveth unto the ages of the ages" (compare Dan 12:7).
created heaven . . . earth . . . sea, &c.--This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Rev_ 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else.
that there should be time no longer--Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Rev_ 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Rev_ 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.
10:710:7: այլ յաւուրս ձայնի եւթներորդ հրեշտակին՝ յորժամ հարցէ՛ զփողն, կատարեսցի՛ խորհուրդն Աստուծոյ՝ որ աւետարանեցաւ ՚ի ծառայից իւրոց մարգարէիցն[5211]:[5211] Ոմանք. Եւթներորդի հրեշտակին յորժամ հարկանէ զփողն։ Ոսկան. Որպէս աւետարանեաց ՚ի ձեռն ծառայից իւրոց մար՛՛։
7 այլ այն օրը, երբ եօթներորդ հրեշտակը իր փողը հնչեցնի, պիտի կատարուի Աստծու խորհուրդը, որ աւետարանուեց իր ծառաների՝ մարգարէների միջոցով:
7 Հապա եօթներորդ հրեշտակին ձայնին օրերը՝ երբ փողը հնչեցնէ, Աստուծոյ խորհուրդը պիտի կատարուի, ինչպէս իր ծառաներուն, մարգարէներուն ծանուցանեց»։
այլ յաւուրս ձայնի եւթներորդ հրեշտակին, յորժամ հարցէ զփողն, կատարեսցի խորհուրդն Աստուծոյ որ աւետարանեցաւ [132]ի ձեռն ծառայից իւրոց մարգարէիցն:

10:7: այլ յաւուրս ձայնի եւթներորդ հրեշտակին՝ յորժամ հարցէ՛ զփողն, կատարեսցի՛ խորհուրդն Աստուծոյ՝ որ աւետարանեցաւ ՚ի ծառայից իւրոց մարգարէիցն[5211]:
[5211] Ոմանք. Եւթներորդի հրեշտակին յորժամ հարկանէ զփողն։ Ոսկան. Որպէս աւետարանեաց ՚ի ձեռն ծառայից իւրոց մար՛՛։
7 այլ այն օրը, երբ եօթներորդ հրեշտակը իր փողը հնչեցնի, պիտի կատարուի Աստծու խորհուրդը, որ աւետարանուեց իր ծառաների՝ մարգարէների միջոցով:
7 Հապա եօթներորդ հրեշտակին ձայնին օրերը՝ երբ փողը հնչեցնէ, Աստուծոյ խորհուրդը պիտի կատարուի, ինչպէս իր ծառաներուն, մարգարէներուն ծանուցանեց»։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: но в те дни, когда возгласит седьмой Ангел, когда он вострубит, совершится тайна Божия, как Он благовествовал рабам Своим пророкам.
10:7  ἀλλ᾽ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ δούλους τοὺς προφήτας.
10:7. ἀλλ' (other) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) τῆς (of-the-one) φωνῆς (of-a-sound) τοῦ (of-the-one) ἑβδόμου (of-seventh) ἀγγέλου, (of-a-messenger,"ὅταν (which-also-ever) μέλλῃ (it-might-impend) σαλπίζειν, (to-trumpet-to,"καὶ (and) ἐτελέσθη (it-was-finished-unto) τὸ ( the-one ) μυστήριον ( a-flexerlet ) τοῦ ( of-the-one ) θεοῦ , ( of-a-Deity ,"ὡς (as) εὐηγγέλισεν (it-goodly-messaged-to) τοὺς ( to-the-ones ) ἑαυτοῦ ( of-self ) δούλους ( to-bondees ) τοὺς ( to-the-ones ) προφήτας . ( to-declarers-before )
10:7. sed in diebus vocis septimi angeli cum coeperit tuba canere et consummabitur mysterium Dei sicut evangelizavit per servos suos prophetasBut in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants the prophets.
7. but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets:

7: но в те дни, когда возгласит седьмой Ангел, когда он вострубит, совершится тайна Божия, как Он благовествовал рабам Своим пророкам.
10:7  ἀλλ᾽ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ δούλους τοὺς προφήτας.
10:7. sed in diebus vocis septimi angeli cum coeperit tuba canere et consummabitur mysterium Dei sicut evangelizavit per servos suos prophetas
But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants the prophets.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Тайна Божия есть не что другое как определение Божие о домостроительстве человеческого спасения и о судьбе всего мира, которое Господь на протяжении всего прошедшего времени возвещал Своим рабам и пророкам. Это определение составляет тайну, потому что относится к будущему и потому, что одному только Богу известно, как и с какою славою все это совершится.
Adam Clarke: Commentary on the Bible - 1831
10:7: The mystery of God should be finished - What this mystery refers to who knows? Nor have we more knowledge concerning the sounding of the seventh angel. On these points there is little agreement among learned men. Whether it mean the destruction of Jerusalem, or the destruction of the papal power, or something else, we know not. And yet with what confidence do men speak of the meaning of these hidden things!
Declared to his servants the prophets - It is most likely, therefore, that this trumpet belongs to the Jewish state.
Albert Barnes: Notes on the Bible - 1834
10:7: But in the days of the voice of the seventh angel - The days in the period of time embraced by the sounding of the seventh trumpet. That is, the affairs of this world would not be consummated in that period embraced in the sounding of the sixth trumpet, but in that embraced in the sounding of the seventh and last of the trumpets. Compare Rev 11:15-19.
When he shall begin to sound - That is, the events referred to will commence at the period when the angel shall begin to sound. It will not be merely during or in that period, but the sounding of the trumpet, and the beginning of those events, will be contemporaneous. In other words, then would commence the reign of righteousness - the kingdom of the Messiah the dominion of the saints on the earth.
The mystery of God should be finished - On the meaning of the word "mystery," see the notes on Eph 1:9. It means here, as elsewhere in the New Testament, the purpose or truth of God which had been concealed, and which had not before been communicated to man. Here the particular reference is to the divine purpose which had been long concealed respecting the destiny of the world, or respecting the setting up of his kingdom, but which had been progressively unfolded by the prophets. That purpose would be "finished," or consummated, in the time when the seventh angel should begin to sound. Then all the "mystery" would be Rev_ealed; the plan would be unfolded; the divine purpose, so long concealed, would be manifested, and the kingdom of the Messiah and of the saints would be set up on the earth. Under that period, the affairs of the world would be ultimately wound up, and the whole work of redemption completed.
As he hath declared to his servants the prophets - As he has from time to time disclosed his purposes to mankind through the prophets. The reference here is, doubtless, to the prophets of the Old Testament, though the language would include all who at any time had uttered any predictions respecting the final condition of the world. These prophecies had been scattered along through many ages; but the angel says that at that time all that had been said respecting the setting up of the kingdom of God, the reign of the saints, and the dominion of the Redeemer on the earth, would be accomplished. See the notes on Rev 11:15. From the passage thus explained, if the interpretation is correct, it will follow that the sounding of the seventh trumpet Rev 11:15-18 is properly the conclusion of this series of visions, and denotes a "catastrophe" in the action, and that what follows is the commencement of a new series of visions. This is clear, because:
(a) the whole seven seals, comprising the seven trumpets of the seventh seal, must embrace one view of all coming events - since this embraced all that there was in the volume seen all the hand of him that sat on the throne;
(b) this is properly implied in the word rendered here as "should be finished" - τελέσθη telesthē - the fair meaning of which is, that the "mystery" here referred to - the hitherto unRev_ealed purpose or plan of God - would, under that trumpet, be consummated or complete (see the conclusive reasoning of Prof. Stuart on the meaning of the word, vol. ii. p. 210, footnote); and,
(c) it will be found in the course of the exposition that, at Rev 11:19, there commences a new series of visions, embracing a view of the world in its religious aspect, or ecclesiastical characteristics, reaching down to the same consummation, and stating at the close of that Rev 20:1-15 more fully what is here Rev 11:15-18 designated in a more summary way - the final triumph of religion, and the establishment of the kingdom of the saints.
The present series of visions Rev_. 5-11:18 relates rather to the outward or secular changes which would occur on the earth, which were to affect the welfare of the church, to the final consummation; the next series Rev 11:19; Rev 12:20 relates to the church internally, the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church, to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. See the Analysis of the work, Intro. 5. In other words, this series of visions, terminating at Rev 11:18, refers, as the leading thing, to what would occur in relation to the Roman empire considered as a secular power, in which the church would be interested; what follows Rev 11:19; Rev_. 12-20 to the Roman power considered as a great apostasy, and setting up a mighty and most oppressive domination over the true church, manifested in deep corruption and bloody persecutions, running on in its disastrous influence on the world, until that power should be destroyed, Babylon fall, and the reign of the saints be introduced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: in the: Rev 11:15-18
the mystery: Rom 11:25, Rom 16:25; Eph 3:3-9
as he: Luk 24:44-47; Act 3:21
Geneva 1599
10:7 But in the days of the (6) voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.
(6) See (Rev_ 11:15; Rev_ 16:17).
John Gill
10:7 But in the days of the voice of the seventh angel, when he shall begin to sound,.... This is an exception to what the angel had said and swore to, that time should be no longer; "but", or "unless", or "except the time of the voice of the seventh angel", as the Ethiopic version renders it; when a new period and sort of time should begin, very different from the former, which then should be no more; for now will be the time of Christ's kingdom on earth, which shall last a thousand years; this time will not be like the former, a time of darkness and ignorance, as was in some periods, partly through the errors and heresies which were propagated in early times, and through that barbarity and ignorance which the Goths, Huns, and Vandals, spread over the empire, when they broke into it, and chiefly through the smoke of the bottomless pit, the false doctrine and worship of the Papists and Mahometans; but in the time of the seventh angel, all this gross darkness will be removed, and it will be a time of unspeakable and everlasting light, so that there will be no need of the sun and moon, of Gospel ministrations and ordinances: nor will it be a time of affliction and persecution; time in that sense will be no more, as it has been under the ten Pagan emperors, and under the Arian emperors, and under the Papal hierarchy; for in this period there will be no more death, sorrow, crying, pain, and tears; though there will be time, it will be another sort of time, quite different from the former, which will be no more when the seventh angel once begins; and as soon as he begins to sound, this will put an end to antichristian time; and at the end of his sounding will begin the time of Christ, or the thousand years' reign: and then
the mystery of God should be finished; that is, the angel not only swears that time shall be no longer, but that also then shall be finished the mystery of God; by which is meant, not the resurrection of the dead, and the change of the living, which is called a mystery, 1Cor 15:51; for though when this angel sounds, and has done sounding, and Christ comes, the first resurrection, or the resurrection of the dead in Christ, will be finished, yet not the whole resurrection; for the rest of the dead will not live again till the end of the thousand years: but rather the Gospel is designed, which is often called the mystery, and the mystery of the Gospel, and contains many mysteries in it, which are styled the mysteries of God; which respect him, his being, persons, operations, and grace; and are revealed and made known by him; and the finishing of this may respect the preaching of the Gospel to all nations, which will be before the end of the world, and whereby the earth will be filled with the knowledge of the Lord, and multitudes of souls converted; wherefore it may be best of all to understand this of the church of God, the general assembly and church of the firstborn, even all the elect of God, whose number will now be finished and completed in the conversion of the Jews, and in the bringing in the fulness of the Gentiles, both which are called "mysteries", Rom 11:25; and now as the antichristian church is called "mystery", "Babylon", Rev_ 17:5; and "the mystery of iniquity", Th2 2:7; so the true Christian church, the new Jerusalem, coming down from heaven, and prepared as a bride adorned for her husband, may bear the name of the mystery of God; and this may also take in the mystery of all God's providences and promises, and prophecies, respecting the state of his church and people on earth:
as he hath declared to his servants and prophets; as to Isaiah in Is 60:3, &c. and Is 66:8; and to Daniel, in Dan 2:44 Dan 7:25; and to Zechariah, in Zech 14:9, and others; and which was a Gospel declaration, as the word signifies; it was good news and glad tidings; glorious things were declared to them, and spoken by them, concerning the city and church of God, its happy state on earth, and Christ's reign in it.
John Wesley
10:7 But in the days of the voice of the seventh angel - Who sounded not only at the beginning of those days, but from the beginning to the end. The mystery of God shall be fulfilled - It is said, Rev_ 17:17, "The word of God shall be fulfilled." The word of God is fulfilled by the destruction of the beast; the mystery, by the removal of the dragon. But these great events are so near together, that they are here mentioned as one. The beginning of them is in heaven, as soon as the seventh trumpet sounds; the end is on the earth and the sea. So long as the third woe remains on the earth and the sea, the mystery of God is not fulfilled. And the angel's swearing is peculiarly for the comfort of holy men, who are afflicted under that woe. Indeed the wrath of God must be first fulfilled, by the pouring out of the phials: and then comes the joyful fulfilling of the mystery of God. As he hath declared to his servants the prophets - The accomplishment exactly answering the prediction. The ancient prophecies relate partly to that grand period, from the birth of Christ to the destruction of Jerusalem; partly to the time of the seventh angel, wherein they will be fully accomplished. To the seventh trumpet belongs all that occurs from Rev. 11:15-22:5. And the third woe, which takes place under the same, properly stands, Rev_ 12:12, 13:1-18.
Robert Jamieson, A. R. Fausset and David Brown
10:7 But--connected with Rev_ 10:6. "There shall be no longer time (that is, delay), but in the days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, Aleph, and Coptic read the past tense (Greek, "etelesthee"). B reads, as English Version, the future tense (Greek, "telesthee"). "should be finished" (compare Rev_ 11:15-18). Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay.
the mystery of God--the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of Rev_ 11:15-18.
declared to--Greek, "declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets is to receive the glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare Gal 3:8).
10:810:8: Եւ ձայնն զոր լուայ յերկնից՝ դարձեալ խօսեցա՛ւ ընդ իս՝ եւ ասէ. Ե՛րթ ա՛ռ զգրկոյսն՝ զոր ունի հրեշտակն բացեալ ՚ի ձեռին իւրում, եւ կա՛յ ՚ի վերայ ծովու եւ ցամաքի[5212]: [5212] Ոմանք. Եւ ձայն զոր լու՛՛... զգրկոյգսն զոր։
8 Եւ այն ձայնը, որ լսել էի երկնքից, դարձեալ խօսեց ինձ հետ եւ ասաց. «Գնա՛, ա՛ռ այն գրքոյկը, որը, բացուած, իր ձեռքում ունի հրեշտակը եւ կանգնած է ծովի ու ցամաքի վրայ»:
8 Այն ձայնը, որ երկնքէն լսեցի, նորէն խօսեցաւ ինծի ու ըսաւ. «Գնա՛, ա՛ռ այն բաց գրքոյկը՝ որ ծովուն ու ցամաքին վրայ կայնող հրեշտակին ձեռքն է»։
Եւ ձայնն զոր լուայ յերկնից` դարձեալ խօսեցաւ ընդ իս եւ ասէ. Երթ, առ զգրկոյսն զոր ունի հրեշտակն բացեալ ի ձեռին իւրում, եւ կայ ի վերայ ծովու եւ ցամաքի:

10:8: Եւ ձայնն զոր լուայ յերկնից՝ դարձեալ խօսեցա՛ւ ընդ իս՝ եւ ասէ. Ե՛րթ ա՛ռ զգրկոյսն՝ զոր ունի հրեշտակն բացեալ ՚ի ձեռին իւրում, եւ կա՛յ ՚ի վերայ ծովու եւ ցամաքի[5212]:
[5212] Ոմանք. Եւ ձայն զոր լու՛՛... զգրկոյգսն զոր։
8 Եւ այն ձայնը, որ լսել էի երկնքից, դարձեալ խօսեց ինձ հետ եւ ասաց. «Գնա՛, ա՛ռ այն գրքոյկը, որը, բացուած, իր ձեռքում ունի հրեշտակը եւ կանգնած է ծովի ու ցամաքի վրայ»:
8 Այն ձայնը, որ երկնքէն լսեցի, նորէն խօսեցաւ ինծի ու ըսաւ. «Գնա՛, ա՛ռ այն բաց գրքոյկը՝ որ ծովուն ու ցամաքին վրայ կայնող հրեշտակին ձեռքն է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: И голос, который я слышал с неба, опять стал говорить со мною, и сказал: пойди, возьми раскрытую книжку из руки Ангела, стоящего на море и на земле.
10:8  καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ, πάλιν λαλοῦσαν μετ᾽ ἐμοῦ καὶ λέγουσαν, ὕπαγε λάβε τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς.
10:8. Καὶ (And) ἡ (the-one) φωνὴ (a-sound) ἣν (to-which) ἤκουσα (I-heard) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky,"πάλιν (unto-furthered) λαλοῦσαν (to-speaking-unto) μετ' (with) ἐμοῦ (of-ME) καὶ (and) λέγουσαν (to-forthing,"Ὕπαγε (Thou-should-lead-under,"λάβε (thou-should-have-had-taken) τὸ (to-the-one) βιβλίον (to-a-paperlet) τὸ (to-the-one) ἠνεῳγμένον (to-having-hath-had-come-to-be-opened-up) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) τοῦ (of-the-one) ἑστῶτος (of-having-had-come-to-stand) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) καὶ (and) ἐπὶ (upon) τῆς (of-the-one) γῆς. (of-a-soil)
10:8. et vox quam audivi de caelo iterum loquentem mecum et dicentem vade accipe librum apertum de manu angeli stantis supra mare et supra terramAnd I heard a voice from heaven, again speaking to me and saying: Go and take the book that is open, from the hand of the angel who standeth upon the sea and upon the earth.
8. And the voice which I heard from heaven, again speaking with me, and saying, Go, take the book which is open in the hand of the angel that standeth upon the sea and upon the earth.
And the voice which I heard from heaven spake unto me again, and said, Go [and] take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth:

8: И голос, который я слышал с неба, опять стал говорить со мною, и сказал: пойди, возьми раскрытую книжку из руки Ангела, стоящего на море и на земле.
10:8  καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ, πάλιν λαλοῦσαν μετ᾽ ἐμοῦ καὶ λέγουσαν, ὕπαγε λάβε τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς.
10:8. et vox quam audivi de caelo iterum loquentem mecum et dicentem vade accipe librum apertum de manu angeli stantis supra mare et supra terram
And I heard a voice from heaven, again speaking to me and saying: Go and take the book that is open, from the hand of the angel who standeth upon the sea and upon the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Голос, принадлежащий, вероятно, какому-либо Ангелу, повелевает Иоанну подойти и взять книжку. При этом от Ангела, держащего книжку, ему было приказано съесть ее, а не прочитать. Это съедение нужно понимать в буквальном смысле, хотя как в акте видения в нем нужно отыскать и его духовное значение. Именно, Иоанн должен был переработать в себе содержание этой книжки и усвоить его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Little Book.A. D. 95.
8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Here we have, I. A strict charge given to the apostle, which was, 1. That he should go and take the little book out of the hands of that mighty angel mentioned before. This charge was given, not by the angel himself who stood upon the earth, but by the same voice from heaven that in the fourth verse had lain an injunction upon him not to write what he had discerned by the seven thunders. 2. To eat the book; this part of the charge was given by the angel himself, hinting to the apostle that before he should publish what he had discovered he must more thoroughly digest the predictions, and be in himself suitably affected with them.

II. An account of the taste and relish which this little book would have, when the apostle had taken it in; at first, while in his mouth, sweet. All persons feel a pleasure in looking into future events, and in having them foretold; and all good men love to receive a word from God, of what import soever it be. But, when this book of prophecy was more thoroughly digested by the apostle, the contents would be bitter; these were things so awful and terrible, such grievous persecutions of the people of God, and such desolation made in the earth, that the foresight and foreknowledge of them would not be pleasant, but painful to the mind of the apostle: thus was Ezekiel's prophecy to him, ch. iii. 3.

III. The apostle's discharge of the duty he was called to (v. 10): He took the little book out of the angel's hand, and ate it up, and he found the relish to be as was told him. 1. It becomes the servants of God to digest in their own souls the messages they bring to others in his name, and to be suitably affected therewith themselves. 2. It becomes them to deliver every message with which they are charged, whether pleasing or unpleasing to men. That which is least pleasing may be most profitable; however, God's messengers must not keep back any part of the counsel of God.

IV. The apostle is made to know that this book of prophecy, which he had now taken in, was not given him merely to gratify his own curiosity, or to affect him with pleasure or pain, but to be communicated by him to the world. Here his prophetical commission seems to be renewed, and he is ordered to prepare for another embassy, to convey those declarations of the mind and will of God which are of great importance to all the world, and to the highest and greatest men in the world, and such should be read and recorded in many languages. This indeed is the case; we have them in our language, and are all obliged to attend to them, humbly to enquire into the meaning of them, and firmly to believe that every thing shall have its accomplishment in the proper time; and, when the prophecies shall be fulfilled, the sense and truth of them will appear, and the omniscience, power, and faithfulness of the great God will be adored.
Adam Clarke: Commentary on the Bible - 1831
10:8: Take the little book which is open - Learn from this angel what should be published to the world.
Albert Barnes: Notes on the Bible - 1834
10:8: And the voice which I heard from heaven - Rev 10:4. This is not the voice of the angel, but a direct divine command,
Said, Go and take the little book which is open, ... - That is, take it out of his hand, and do with it as you shall be commanded. There is a very strong resemblance between this passage and the account contained in Eze 2:9-10; Eze 3:1-3. Ezekiel was directed to go to the house of Israel and deliver a divine message, whether they would hear or forbear; and in order that he might understand what message to deliver, there was shown to him a roll of a book, written within and without. That roll he was commanded to eat, and he found it to be "in his mouth as honey for sweetness." John has added to this the circumstance that, though "sweet in the mouth," it made "the belly bitter." The additional command Rev 10:11, that he must yet "prophecy before many people," leads us to suppose that he had the narrative in Ezekiel in his eye; for, as the result of his eating the roll, he was commanded to go and prophesy to the people of Israel. The passage here Rev 10:8 introduces a new symbol, that of "eating the book," and evidently refers to something that was to occur before the "mystery should be finished"; that is, before the seventh trumpet should sound.
"Which is open in the hand ..." On the symbolical meaning of the word "open," as applied to the book, see the notes on Rev 10:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: the voice: Rev 10:4, Rev 10:5; Isa 30:21
Geneva 1599
10:8 (7) And the voice which I heard from heaven spake unto me again, and said, Go [and] take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
(7) The other part of this chapter concerning the particular calling of John to the receiving of the following prophecy, which is enjoined him, first by sign, in three verses, then in plain words in the last verse (Rev_ 10:9-11). To the setting forth of the sign belong these things: That John is taught from heaven to ask for the book of the prophecy in this verse: for these motions and desires God inspires that asking for the book, he is charged to take it in a figurative manner, the use of which is expounded in (Rev_ 10:9) (as in) (Ezek 2:9) whence this similitude is borrowed: lastly that John at the commandment of Christ took the book, and found by experience that the same as proceeding from Christ, was most sweet, but in that it foretells the afflictions of the Church, it was most bitter to his spirit.
John Gill
10:8 And the voice which I heard from heaven,.... In Rev_ 10:4;
spake to me again, and said, go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth; as John was to prophesy, Rev_ 10:11; it was necessary that he should have a mission and a commission from heaven; and that he should have the open book of prophecy to prophesy out of; and that he should receive this from the angel's hands, who had unloosed its seals, and opened it: and just so to ordinary prophesying, or preaching, it is necessary that men should have their commission from heaven, should be called of God, and sent by him; and that they should have the book of the Scriptures before them, and open to them, and speak according to these oracles, agreeably to the law and to the testimony, which are profitable for doctrine; and that they should also receive the Gospel, and the doctrines of it, with gifts, and a commission to preach it, from the Angel of the covenant, Jesus Christ, who has all power both in heaven and in earth; see Rev_ 10:2.
John Wesley
10:8 And - what follows from this verse to Rev. 11:13 runs parallel with the oath of the angel, and with "the fulfilling of the mystery of God," as it follows under the trumpet of the seventh angel; what is said, Rev_ 11:11, concerning St. John's "prophesying again," is unfolded immediately after; what is said, Rev_ 11:7, concerning "the fulfilling the mystery of God," is unfolded, Rev_ 11:15-19, and in the following chapters.
Robert Jamieson, A. R. Fausset and David Brown
10:8 spake . . . and said--So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan . . . legousan").
little book--So Aleph and B read. But A and C, "the book."
10:910:9: Եւ ես երթեալ առ հրեշտակն՝ խնդրեցի ՚ի նմանէ. եւ ասէ ցիս. Ա՛ռ զսա՝ եւ կե՛ր զդոյն, եւ դառնասցի՛ յորովայն քո. այլ ՚ի բերան քո է քա՛ղցր իբրեւ զմեղր[5213]: [5213] Ոսկան. ՚Ի բերան քո եղիցի քաղցր։
9 Եւ ես, գնալով հրեշտակի մօտ, նրանից խնդրեցի գրքոյկը. եւ նա ինձ ասաց. «Ա՛ռ սա եւ կե՛ր, եւ քո որովայնում դառն պիտի դառնայ այն, իսկ քո բերանում՝ քաղցր ինչպէս մեղր»:
9 Ես ալ հրեշտակին գացի ու ըսի անոր. «Տո՛ւր ինծի այդ գրքոյկը»։ Ան ըսաւ ինծի. «Ա՛ռ ասիկա ու կե՛ր եւ քու փորիդ մէջ դառնութիւն պիտի պատճառէ, բայց բերնիդ մէջ մեղրի պէս անոյշ պիտի ըլլայ»։
Եւ ես երթեալ [133]առ հրեշտակն` խնդրեցի ի նմանէ``. եւ ասէ ցիս. Առ զսա եւ կեր զդոյն, եւ դառնասցի յորովայն քո, այլ ի բերան քո է քաղցր իբրեւ զմեղր:

10:9: Եւ ես երթեալ առ հրեշտակն՝ խնդրեցի ՚ի նմանէ. եւ ասէ ցիս. Ա՛ռ զսա՝ եւ կե՛ր զդոյն, եւ դառնասցի՛ յորովայն քո. այլ ՚ի բերան քո է քա՛ղցր իբրեւ զմեղր[5213]:
[5213] Ոսկան. ՚Ի բերան քո եղիցի քաղցր։
9 Եւ ես, գնալով հրեշտակի մօտ, նրանից խնդրեցի գրքոյկը. եւ նա ինձ ասաց. «Ա՛ռ սա եւ կե՛ր, եւ քո որովայնում դառն պիտի դառնայ այն, իսկ քո բերանում՝ քաղցր ինչպէս մեղր»:
9 Ես ալ հրեշտակին գացի ու ըսի անոր. «Տո՛ւր ինծի այդ գրքոյկը»։ Ան ըսաւ ինծի. «Ա՛ռ ասիկա ու կե՛ր եւ քու փորիդ մէջ դառնութիւն պիտի պատճառէ, բայց բերնիդ մէջ մեղրի պէս անոյշ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: И я пошел к Ангелу, и сказал ему: дай мне книжку. Он сказал мне: возьми и съешь ее; она будет горька во чреве твоем, но в устах твоих будет сладка, как мед.
10:9  καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῶ δοῦναί μοι τὸ βιβλαρίδιον. καὶ λέγει μοι, λάβε καὶ κατάφαγε αὐτό, καὶ πικρανεῖ σου τὴν κοιλίαν, ἀλλ᾽ ἐν τῶ στόματί σου ἔσται γλυκὺ ὡς μέλι.
10:9. καὶ (And) ἀπῆλθα (I-had-came-off) πρὸς (toward) τὸν (to-the-one) ἄγγελον (to-a-messenger) λέγων (forthing) αὐτῷ (unto-it) δοῦναί (to-have-had-given) μοι (unto-me) τὸ ( to-the-one ) βιβλαρίδιον . ( to-a-paper-belonglet ) καὶ ( And ) λέγει ( it-fortheth ) μοι ( unto-me ,"Λάβε (Thou-should-have-had-taken) καὶ ( and ) κατάφαγε ( thou-should-have-had-devoured-down ) αὐτό, (to-it,"καὶ (and) πικρανεῖ (it-shall-bitter) σου ( of-thee ) τὴν ( to-the-one ) κοιλίαν , ( to-a-hollowing-unto ,"ἀλλ' (other) ἐν (in) τῷ ( unto-the-one ) στόματί ( unto-a-mouth ) σου ( of-thee ) ἔσται ( it-shall-be ) γλυκὺ (sweet) ὡς (as) μέλι. (a-honey)
10:9. et abii ad angelum dicens ei ut daret mihi librum et dicit mihi accipe et devora illum et faciet amaricare ventrem tuum sed in ore tuo erit dulce tamquam melAnd I went to the angel, saying unto him that he should give me the book. And he said to me: Take the book and eat it up. And it shall make thy belly bitter: but in thy mouth it shall be sweet as honey.
9. And I went unto the angel, saying unto him that he should give me the little book. And he saith unto me, Take it, and eat it up; and it shall make thy belly bitter, but in thy mouth it shall be sweet as honey.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take [it], and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey:

9: И я пошел к Ангелу, и сказал ему: дай мне книжку. Он сказал мне: возьми и съешь ее; она будет горька во чреве твоем, но в устах твоих будет сладка, как мед.
10:9  καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῶ δοῦναί μοι τὸ βιβλαρίδιον. καὶ λέγει μοι, λάβε καὶ κατάφαγε αὐτό, καὶ πικρανεῖ σου τὴν κοιλίαν, ἀλλ᾽ ἐν τῶ στόματί σου ἔσται γλυκὺ ὡς μέλι.
10:9. et abii ad angelum dicens ei ut daret mihi librum et dicit mihi accipe et devora illum et faciet amaricare ventrem tuum sed in ore tuo erit dulce tamquam mel
And I went to the angel, saying unto him that he should give me the book. And he said to me: Take the book and eat it up. And it shall make thy belly bitter: but in thy mouth it shall be sweet as honey.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:9: Take it, and eat it up - Fully comprehend its meaning; study it thoroughly.
Albert Barnes: Notes on the Bible - 1834
10:9: And I went unto the angel - This is symbolic action, and is not to be understood literally. As it is not necessary to suppose that an angel literally descended, and stood upon the sea and the land, so it is not necessary to suppose that there was a literal act of going to him, and taking the book from his hand and eating it.
Give me the little book - In accordance with the command in Rev 10:8. We may suppose, in regard to this:
(a) that the symbol was designed to represent that the book was to be used in the purpose here referred to, or was to be an important agent or instrumentality in accomplishing the purpose. The book is held forth in the hand of the angel as a striking emblem. There is a command to go and take it from his hand for some purpose not yet disclosed. All this seems to imply that the book - or what is represented by it - would be an important instrument in accomplishing the purpose here referred to.
(b) The application for the book might intimate that, on the part of him who made it, there would be some strong desire to possess it. He goes, indeed, in obedience to the command; but, at the same time, there would naturally be a desire to be in possession of the volume, or to know the contents (compare Rev 5:4), and his approach to the angel for the book would be most naturally interpreted as expressive of such a wish.
And he said unto me, Take it - As if he had expected this application; or had come down to furnish him with this little volume, and had anticipated that the request would be made. There was no reluctance in giving it up; there was no attempt to withhold it; there was no prohibition of its use. The angel had no commission, and no desire to retain it for himself, and no hesitation in placing it in the bands of the seer on the first application. Would not the readiness with which God gives his Bible into the hands of human beings, in contradistinction from all human efforts to restrain its use, and to pRev_ent its free circulation, be well symbolized by this act?
And eat it up - There is a similar command in Eze 3:1. Of course, this is to he understood figuratively, for no one would interpret literally a command to eat a manuscript or volume. We have in common use a somewhat similar phrase, when we speak of devouring a book, which may illustrate this, and which is not liable to be misunderstood. In Jer 15:16, we have similar language: "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart." Thus, in Latin, the words propinare, imbibere, devorare, deglutire, etc., are used to denote the greediness with which knowledge is acquired. Compare in the Apocrypha, 2 Esdras 14:38-40. The meaning here, then, is plain. He was to possess himself of the contents of the book; to receive it into his mind; to apply it, as we do food, for spiritual nourishment - truth having, in this respect, the same relation to the mind which food has to the body. If the little book was a symbol of the Bible, it would refer to the fact that the truths of that book became the nourisher and supporter of the public mind.
And it shall make thy belly bitter - This is a circumstance which does not occur in the corresponding place in Eze 3:1-3. The expression here must refer to something that would occur after the symbolical action of "eating" the little book, or to some consequence of eating it - for the act of eating it is represented as pleasant: "in thy mouth sweet as honey." The meaning here is, that the effect which followed from eating the book was painful or disagreeable - as food would be that was pleasant to the taste, but that produced bitter pain when eaten. The fulfillment of this would be found in one of two things:
(a) It might mean that the message to be delivered in consequence of devouring the book, or the message which it contained, would be of a painful or distressing character; that with whatever pleasure the book might be received and devoured, it would be found to contain a communication that would be indicative of woe or sorrow. This was the case with the little book that Ezekiel was commanded to eat up. Thus, in speaking of this book, it is said, "And it was written within and without: and there was written therein lamentations, and mourning, and woe," Eze 2:10. Compare Rev 3:4-9, where the contents of the book, and the effect of proclaiming the message which it contained, are more fully stated. So here the meaning may be, that, however gladly John may have taken the book, and with whatever pleasure he may have devoured its contents, yet that it would be found to be charged with the threatening of wrath, and with denunciations of a judgment to come, the delivery of which would be well represented by the "bitterness" which is said to have followed from "eating" the volume. Or.
(b) it may mean that the consequence of devouring the book, that is, of embracing its doctrines, would be persecutions and trouble - well represented by the "bitterness" that followed the "eating" of the volume. Either of these ideas would be a fulfillment of the proper meaning of the symbol; for, on the supposition that either of these occurred in fact, it would properly be symbolized by the eating of a volume that was sweet to the taste, but that made the belly bitter.
But it shall be in thy mouth sweet as honey - So in Eze 3:3. The proper fulfillment of this it is not difficult to understand. It would well represent the pleasure derived from divine truth - the sweetness of the Word of God - the relish with which it is embraced by those that love it. On the supposition that the "little book" here refers to the Bible, and to the use which would be made of it in the times referred to, it would properly denote the relish which would exist for the sacred volume, and the happiness which would be found in its perusal; for this very image is frequently employed to denote this. Thus, in Psa 19:10; "More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb." Psa 119:103; "how sweet are thy words unto my taste! yea, sweeter than honey to my mouth." We are then to look for the fulfillment of this in some pRev_ailing delight or satisfaction, in the times referred to, in the Word of the Lord, or in the truths of Revelation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Take: Job 23:12; Jer 15:16; Eze 2:8, Eze 3:1-3, Eze 3:14; Col 3:6
John Gill
10:9 And I went to the angel,.... According to the order given him; he was not disobedient to the heavenly vision; and, indeed, whither should any go knowledge but to him who has the words of eternal life, and is the great prophet of the church? and to whom should John go to qualify him for prophesying, but to him, who, as man and Mediator, had this revelation of future things given him? Rev_ 1:1;
and said unto him, give me the little book; he did not take it without his leave, but in a modest and humble manner asks him to give it him, that he might deliver out the prophecies in it to others: so ordinary prophets and ministers of the word should go to Christ, to have their eyes opened, their understandings enlightened, that they may understand the Scriptures, and explain them to others:
and he said unto me, take it, and eat it up; which must be understood not literally, but mystically; and the sense is this, take the book, and diligently peruse it, and with as much eagerness as an hungry man would eat a meal; so greedy are some persons of reading, and as it were of devouring books; hence Cicero called (q) Cato "helluo librorum", a glutton at books: and in such manner John is bid to take and eat this book, and look into it, and read it over diligently, and consider what was in it, and meditate upon it, and digest the things contained in it, and lay them up in his mind and memory; and for the present hide and conceal them, in like manner as he was bid to seal, and not write what the seven thunders uttered; and so, though this book is represented to him as open in the angel's hand, yet he must take it and eat it, and hide it in his belly, because the things in it as yet were not to be accomplished: so for ordinary prophesying, or preaching, the ministers of the word should diligently read the Scriptures, constantly meditate on them, digest the truths of the Gospel in their own minds, and lay them up in the treasury of their hearts, and bring them forth from thence in due season:
and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey; as Ezekiel's roll was to him when he ate it, Ezek 3:1; the Alexandrian copy, instead of "thy belly", reads "thy heart".
(q) Cicero de Fittibus Bon. & Mal. l. 3. c. 1.
John Wesley
10:9 Eat it up - The like was commanded to Ezekiel. This was an emblem of thoroughly considering and digesting it. And it will make thy belly bitter, but it will be sweet as honey in thy mouth - The sweetness betokens the many good things which follow, Rev_ 11:1, Rev_ 11:15, &c.; the bitterness, the evils which succeed under the third woe.
Robert Jamieson, A. R. Fausset and David Brown
10:9 I went--Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.
Give--A, B, C, and Vulgate read the infinitive, "Telling him to give."
eat it up--appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare Ps 40:8, Margin, as to Christ's inner complete appropriation of God's word.
thy belly bitter--parallel to Ezek 2:10, "There was written therein lamentations, and mourning, and woe."
as honey-- (Ps 19:10; Ps 119:103). Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified (Rev_ 11:3-6, Rev_ 11:11-18) gave him the sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church (Rev_ 11:7-10); compare Jn 16:1-2. The revelation of the secrets of futurity is sweet to one at first, but bitter and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.
10:1010:10: Եւ առի զգրկոյսն բացեալ ՚ի հրեշտակէն՝ եւ կլա՛յ զնա. եւ էր ՚ի բերան իմ որպէս մեղր. եւ յորժամ կերայ, դառնացա՛ւ որովայն իմ[5214]: [5214] Ոմանք. Եւ կլի զնա... որովայն իմ։
10 Եւ հրեշտակից վերցրի բացուած գրքոյկը ու կուլ տուի. եւ իմ բերանում մեղրի պէս էր այն. իսկ երբ կերայ, իմ որովայնը դարձաւ դառն:
10 Եւ գրքոյկը հրեշտակին ձեռքէն առի ու կերայ զանիկա։ Բերնիս մէջ մեղրի պէս անոյշ էր եւ ուտելէս ետքը փորիս մէջ դառնութիւն զգացի։
Եւ առի զգրկոյսն [134]բացեալ ի հրեշտակէն`` եւ կլայ զնա. եւ էր ի բերան իմ որպէս մեղր. եւ յորժամ կերայ, դառնացաւ որովայն իմ:

10:10: Եւ առի զգրկոյսն բացեալ ՚ի հրեշտակէն՝ եւ կլա՛յ զնա. եւ էր ՚ի բերան իմ որպէս մեղր. եւ յորժամ կերայ, դառնացա՛ւ որովայն իմ[5214]:
[5214] Ոմանք. Եւ կլի զնա... որովայն իմ։
10 Եւ հրեշտակից վերցրի բացուած գրքոյկը ու կուլ տուի. եւ իմ բերանում մեղրի պէս էր այն. իսկ երբ կերայ, իմ որովայնը դարձաւ դառն:
10 Եւ գրքոյկը հրեշտակին ձեռքէն առի ու կերայ զանիկա։ Բերնիս մէջ մեղրի պէս անոյշ էր եւ ուտելէս ետքը փորիս մէջ դառնութիւն զգացի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: И взял я книжку из руки Ангела, и съел ее; и она в устах моих была сладка, как мед; когда же съел ее, то горько стало во чреве моем.
10:10  καὶ ἔλαβον τὸ βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου καὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῶ στόματί μου ὡς μέλι γλυκύ· καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου.
10:10. καὶ (And) ἔλαβον (I-had-taken) τὸ ( to-the-one ) βιβλαρίδιον ( to-a-paper-belonglet ) ἐκ (out) τῆς (of-the-one) χειρὸς (of-a-hand) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) καὶ ( and ) κατέφαγον ( I-had-devoured-down ) αὐτό , ( to-it ," καὶ ( and ) ἦν ( it-was ) ἐν ( in ) τῷ ( unto-the-one ) στόματί ( unto-a-mouth ) μου ( of-me ) ὡς ( as ) μέλι ( a-honey ) γλυκύ : ( sweet ,"καὶ (and) ὅτε (which-also) ἔφαγον (I-had-devoured) αὐτό, (to-it) ἐπικράνθη (it-was-bittered) ἡ (the-one) κοιλία (a-hollowing-unto) μου. (of-me)
10:10. et accepi librum de manu angeli et devoravi eum et erat in ore meo tamquam mel dulce et cum devorassem eum amaricatus est venter meusAnd I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter.
10. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter.
And I took the little book out of the angel' s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter:

10: И взял я книжку из руки Ангела, и съел ее; и она в устах моих была сладка, как мед; когда же съел ее, то горько стало во чреве моем.
10:10  καὶ ἔλαβον τὸ βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου καὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῶ στόματί μου ὡς μέλι γλυκύ· καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου.
10:10. et accepi librum de manu angeli et devoravi eum et erat in ore meo tamquam mel dulce et cum devorassem eum amaricatus est venter meus
And I took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. And when I had eaten it, my belly was bitter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Окончание 10: ст. означает то, что Иоанн не огорчился, но даже наслаждался и утешался, когда оставался лишь при сознании получения Бож. откровения, которое само по себе, как общение с Богом, должно быть источником сладости и утешения. Когда же он перенес содержание этого откровения на себя и на других, к кому оно относилось, то его утроба исполнилась горечи, т.е. сердце наполнилось чувством сострадания и соболезнования [Андрей Кесар.]. Теперь Иоанн снова должен будет пророчествовать, т.е. получить для передачи пророчество относительно судьбы всего мира; он должен будет снова (далее) созерцать раскрытие откровения в образах и картинах, каковое откровение будет касаться вообще участи всех людей, как блаженных, так и нечестивых.
Adam Clarke: Commentary on the Bible - 1831
10:10: It was in my mouth sweet as honey - There was in it some pleasing, some unpleasing, intelligence. I read of the consolations and protection of the true worshippers of God, and did rejoice; I read of the persecutions of the Church, and was distressed.
Albert Barnes: Notes on the Bible - 1834
10:10: And as soon as I had eaten it, my belly was bitter - The effect immediately followed: that is, as soon as he was made acquainted with the contents of the book, either, as above explained, requiring him to deliver some message of woe and wrath which it would be painful to deliver, or that the consequence of receiving it was to bring on bitter persecutions and trials.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: sweet: Psa 19:10, Psa 104:34, Psa 119:103; Pro 16:24; Eze 3:3
my belly: Eze 2:10, Eze 3:14 *marg.
John Gill
10:10 And I took the little book out of the angel's hand, and ate it up,.... As he was bid to do:
and it was in my mouth sweet as honey; so is the Gospel in the mouth of a faithful minister of it, who has a spiritual knowledge, and a savoury experience of it; and so it is in the mouth of an understanding hearer, who finds it, and eats it, to the joy and rejoicing of his heart; and so this little book of prophecy being looked into, read, and considered by John, the first taste and knowledge he had of the things contained in it were exceeding grateful and delightful; the view it gave him of the glorious state of the church, and kingdom of Christ on earth, filled with unspeakable pleasure:
and as soon as I had eaten it, my belly was bitter; so the ministration of the Gospel occasions bitterness, grief, and sorrow, to the preachers and professors of it, through the persecutions that attend it, the obstinacy and hardness of men's hearts against it, and its being the savour of death unto death to many that hear it; and so the little book of prophecy, upon a perusal of it, giving to John a view of the witnesses prophesying: in sackcloth, and of their bodies being killed, and lying exposed in the street of the great city, and of the church's flying into the wilderness, and continuing there for a time and times, and half a time, and of the barbarities and cruelties exercised on the saints by the whore of Rome, whom he saw made drunk with their blood, made his belly bitter, or filled him with sorrow, grief, and pain.
Robert Jamieson, A. R. Fausset and David Brown
10:10 the little book--So A and C, but B, Aleph, and Vulgate, "the book."
was bitter--Greek, "was embittered."
10:1110:11: Եւ ասէ ցիս. Հասանէ՛ քեզ դարձեալ մարգարէանալ ՚ի ժողովուրդս՝ եւ ՚ի լեզուս եւ ՚ի թագաւորս երկրի[5215]:[5215] Ոմանք յաւելուն. ՚Ի ժողովուրդս, եւ ՚ի հեթանոսս եւ ՚ի լեզուս։
11 Եւ հրեշտակն ինձ ասաց. «Պէտք է, որ դու վերստին մարգարէանաս ժողովուրդների, այլ ազգերի, լեզուների եւ երկրի թագաւորների մասին»:
11 Ան ըսաւ ինծի. «Պէտք է որ դուն նորէն մարգարէութիւն ընես շատ ժողովուրդներու եւ ազգերու ու լեզուներու եւ թագաւորներու վրայով*»։
Եւ ասէ ցիս. Հասանէ քեզ դարձեալ մարգարէանալ ի ժողովուրդս եւ ի հեթանոսս եւ ի լեզուս եւ ի թագաւորս [135]երկրի:

10:11: Եւ ասէ ցիս. Հասանէ՛ քեզ դարձեալ մարգարէանալ ՚ի ժողովուրդս՝ եւ ՚ի լեզուս եւ ՚ի թագաւորս երկրի[5215]:
[5215] Ոմանք յաւելուն. ՚Ի ժողովուրդս, եւ ՚ի հեթանոսս եւ ՚ի լեզուս։
11 Եւ հրեշտակն ինձ ասաց. «Պէտք է, որ դու վերստին մարգարէանաս ժողովուրդների, այլ ազգերի, լեզուների եւ երկրի թագաւորների մասին»:
11 Ան ըսաւ ինծի. «Պէտք է որ դուն նորէն մարգարէութիւն ընես շատ ժողովուրդներու եւ ազգերու ու լեզուներու եւ թագաւորներու վրայով*»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: И сказал он мне: тебе надлежит опять пророчествовать о народах и племенах, и языках и царях многих.
10:11  καὶ λέγουσίν μοι, δεῖ σε πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν πολλοῖς.
10:11. καὶ (And) λέγουσίν (they-fortheth) μοι (unto-me," Δεῖ ( It-bindeth ) σε ( to-thee ) πάλιν (unto-furthered) προφητεῦσαι ( to-have-declared-before-of ) ἐπὶ ( upon ) λαοῖς ( unto-peoples ) καὶ ( and ) ἔθνεσιν ( unto-nations ) καὶ ( and ) γλώσσαις ( unto-tongues ) καὶ ( and ) βασιλεῦσιν ( unto-rulers-of ) πολλοῖς . ( unto-much )
10:11. et dicunt mihi oportet te iterum prophetare populis et gentibus et linguis et regibus multisAnd he said to me: Thou must prophesy again to many nations and peoples and tongues and kings.
11. And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings:

11: И сказал он мне: тебе надлежит опять пророчествовать о народах и племенах, и языках и царях многих.
10:11  καὶ λέγουσίν μοι, δεῖ σε πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν πολλοῖς.
10:11. et dicunt mihi oportet te iterum prophetare populis et gentibus et linguis et regibus multis
And he said to me: Thou must prophesy again to many nations and peoples and tongues and kings.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:11: Thou must prophesy again - Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general.
The reader will find, on comparing this chapter with Daniel 8:1-27; Dan 12:1-13, and Ezekiel 2:1-3:27, that there are several things similar in both; and the writer of the Apocalypse appears to keep these two prophets continually in view. I must once more say that I do not understand these prophecies, therefore I do not take upon me to explain them. I see with regret how many learned men have mistaken their way here. Commentators, and even some of the most modern, have strangely trifled in these solemn things; all trumpets, vials, woes, etc., are perfectly easy to them; yet from their descriptions, none get wise either to common sense or to the things that make for their peace.
On the same ground I cannot admit the interpretation that is given of the word χρονος, translated time in Rev 10:6, which some have construed into an artificial period of 1,111 years, which they term chronos; hence we have the chronos, half-chronos, and non-chronos. Bengel has said much on these points, but to very little purpose; the word in the above place seems to signify delay simply, and probably refers to the long-suffering of God being ended in reference to Jerusalem; for I all along take for probable that this book was written previously to the destruction of that city.
Albert Barnes: Notes on the Bible - 1834
10:11: And he said unto me - The angel then said.
Thou must prophesy - The word "prophesy" here is evidently used in the large sense of making known divine truth in general; not in the comparatively narrow and limited sense in which it is commonly used, as referring merely to the foretelling of future events. See the word explained in the Rom 12:6 note; Co1 14:1 note. The meaning is, that, as a consequence of becoming possessed of the little volume and its contents, he would be called to proclaim divine truth, or to make the message of God known to mankind. The direct address is to John himself; but it is evidently not to be understood of him personally. He is represented as seeing the angel; as hearkening to his voice; as listening to the solemn oath which he took; as receiving and eating the volume; and then as prophesying to many people; but the reference is undoubtedly to the far-distant future. If the allusion is to the times of the Reformation, the meaning is, that the end of the world was not, as would be expected, about to occur, but that there was to be an interval long enough to permit the gospel to be proclaimed before "nations, and tongues, and kings"; that in consequence of coming into possession of the "little book," the Word of God, the truth was yet to be proclaimed far and wide on the earth.
Again - πάλιν palin. This had been done before. That is, supposing this to refer to the time of the Reformation, it could be said:
(a) that this had been done before - that the gospel had been in former times proclaimed in its purity before "many peoples, and nations, and tongues, and kings"; and,
(b) that it would be done "again"; that is, though the Word of God had been hidden, and a mass of corrupt traditions had taken its place, yet the time would come when those pure truths would be made known again to all lands. This will explain the word "again" in this place - not meaning that John would do this personally, but that this would be in fact the result of the restoration of the Bible to the church.
Before many peoples - This word denotes people considered as masses, or as grouped together in masses, without reference to the manner in which it is done. It is used when we look on a mass of people, without taking into account the question whether they are of the same nation, or language, or rank. See the notes on Rev 7:9. The plural is used here - "peoples" - perhaps to denote that those to whom the truth would be made known would be very numerous. They would not only be numerous in regard to the individuals to whom it would be communicated, but numerous considered as communities or nations.
And nations - The word "nations" here denotes people considered as separated by national boundaries, constitutions, laws, customs. See the notes on Rev 7:9.
And tongues - People considered as divided by languages - a division not always or necessarily the same as that denoted by the word "people," or "nations" as used in this passage.
And kings - Rulers of the people. The meaning is, that the gospel would not only be borne before the masses of mankind, but in a special manner before kings and rulers. The effect of thus possessing the "little volume," or of the "open book" of Rev_ealed truth, would ultimately be that the message of life would be carried with power before princes and rulers, and would influence them as well as the common people.
In inquiring now for the proper application of this symbol as thus explained, we naturally turn to the Reformation, and ask whether there was anything in that of which this would he the proper emblem. The following things, then, are found in fact as occurring at that time, of which the symbol before us may be regarded as the proper representation:
(1) The reception of the Bible as from the hand of an angel - or its recovery from obscurity and forgetfulness, as if it were now restored to the church by a heavenly interposition. The influence of the Bible on the Reformation; the fact that it was now recovered from its obscurity, and that it was made the grand instrument in the Reformation, has already been illustrated. See the notes on Rev 10:2. The symbolical action of taking it from the hand of an angel was not an improper representation of its reception again by the church, and of its restoration to its true place in the church. It became, as it is proper that it should always be, the grand means of the defense of the faith, and of the propagation of truth in the world.
(2) the statement that the little book when eaten was "in the mouth sweet as honey," is a striking and proper representation of the relish felt for the sacred Scriptures by those who love the truth (compare notes on Rev 10:9), and is especially appropriate to describe the interest which was felt in the volume of Rev_ealed truth in the time of the Reformation. For the Bible was to the Reformers emphatically a new book. It had been driven from common use to make way for the legends of the saints and the traditions of the church. It had, therefore, when translated into the vernacular tongue, and when circulated and read, the freshness of novelty - the interest which a volume of Rev_ealed truth would have if just given from heaven. Accordingly, it is well known with what avidity and relish the sacred volume was studied by Luther and his fellow-laborers in the Reformation; how they devoured its doctrines; how they looked to it for comfort in their times of trial; how sweet and sustaining were its promises in the troubles that came upon them, and in the labors which they were called to perform.
(3) the representation that, after it was eaten, it was "bitter," would not improperly describe the effect, in some respects, of thus receiving the Bible, and making it the groundwork of faith. It brought the Reformers at once into conflict with all the power of the papacy and the priesthood; exposed them to persecution; aroused against them a host of enemies among the princes and rulers of the earth; and was the cause for which many of them were put to death. Such effects followed substantially when Wycliffe translated the Bible; when John Huss and Jerome of Prague published the pure doctrines of the New Testament; and when Luther gave to the people the Word of God in their own language. To a great extent this is always so - that, however sweet and precious the truths of the Bible may be to the preacher himself, one of the effects of his attempting to preach those truths may be such opposition on the part of people, such cold indifference, or such fierce persecution, that it would be well illustrated by what is said here, "it shall make thy belly bitter."
(4) the representation that, as a consequence of receiving that book, he would prophesy again before many people, is a fit representation of the effect of the reception of the Bible again by the church, and of allowing it its proper place there. For:
(a) it led to preaching, or, in the language of this passage, "prophesying" - a thing comparatively little known before for many ages. The grand business in the papal communion was not, and is not, preaching, but the performance of rites and ceremonies. Genuflexions, crossings, burning of incense, processions, music, constitute the characteristic features of all papal churches; the grand thing that distinguishes the Protestant churches all over the world, just in proportion as they are Protestant, is preaching. The Protestant religion - the pure form of religion as it is Rev_ealed in the New Testament - has few ceremonies: its rites are simple: it depends for success on the promulgation and defense of the truth, with the attending influence of the Holy Spirit; and for this view of the nature and degree of religion the world is indebted to the fact that the Bible was again restored to its true place in the church.
(b) The Bible is the basis of all genuine preaching. Preaching will not be kept up in its purity, except in the places where the Bible is freely circulated, and where it is studied; and where it is studied, there will be, in the proper sense of the term, preachers. Just in proportion as the Bible is studied in the world, we may expect that preaching will be better understood, and that the number of preachers will be increased.
(c) The study of the Bible is the foundation of all the efforts to spread the knowledge of the truth to "peoples, and nations, and tongues, and kings," in our own times. All these efforts have been originated by the restoration of the Bible to its proper place in the church, and to its more profound and accurate study in this age; for these efforts are but carrying out the injunction of the Saviour as recorded in this book - to "go into all the world, and preach the gospel to every creature."
(d) The same thing will be true to the end of the world; or, in the language of the portion of the Book of Revelation before us, until "the kingdoms of this world become the kingdoms of our Lord, and of his Christ; and he shall reign foRev_er and ever," Rev 11:15. The fact of the restoration of the Bible to its proper place in the church will, therefore, ultimately be the means of the conversion of the whole world to God; and this fact, so momentous in its nature and its consequences, was worthy to be symbolized by the appearance of the "angel descending from heaven clothed with a cloud"; was properly represented by the manner in which he appeared - "his face radiant as the sun, and his feet as pillars of fire"; was worthy to be expressed by the position which he assumed, as "standing on the sea and the earth" - as if all the world were interested in the purpose of his mission, and was worthy of the loud proclamation which he made - as if a new order of things were to commence. Beautiful and sublime, then, as this chapter is, and always has been esteemed as a composition, it becomes still more beautiful and sublime if it be regarded as a symbol of the Reformation - an event the most glorious, and the most important in its issues, of any that has occurred since the Saviour appeared on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: Thou: Rev 11:9, Rev 14:6, Rev 17:15; Jer 1:9, Jer 1:10, Jer 25:15-30
Geneva 1599
10:11 (8) And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.
(8) A simple and plain declaration of the sign before, witnessing the divine calling of John, and laying on him the necessity of it.
John Gill
10:11 And he said unto me,.... That is, the angel, from whom John received the little book; the Alexandrian copy reads, "they said unto me": both the voice of God the Father from heaven, that bid him take the book, and the angel that bid him eat it:
thou must prophesy again before many people, and nations, and tongues, and kings; which is to be understood not of John's preaching again to many people, and nations, after his return from his exile at Patmos, as he had done before his banishment thither; and much less of his prophesying along with Enoch and Elias, towards the end of the world, grounded upon two fabulous notions, the one that Enoch and Elias will appear in person before the coming of Christ, and the other, that John died not, but is still alive somewhere, and will continue till Christ's second coming; but rather of his delivering more prophecies out of the open little book; not "before", as we render it, but either "concerning" many people, nations, tongues, and kings, as the Syriac version renders it: or "against" them, that is, those people, multitudes, nations, and tongues, over which the whore of Babylon reigns, or has reigned, and the ten kings, and kings of the earth she rules over, Rev_ 17:12. Moreover, this may not so much design John's prophesying in person, as the prophesying: of the witnesses or ministers of the word in the several periods of time, whom John personated and represented; and of whom mention is made in the next chapter, to which this seems to be a transition.
John Wesley
10:11 Thou must prophesy again - Of the mystery of God; of which the ancient prophets had prophesied before. And he did prophesy, by "measuring the temple," Rev_ 11:1; as a prophecy may be delivered either by words or actions. Concerning people, and nations, and tongues, and many kings - The people, nations, and tongues are contemporary; but the kings, being many, succeed one another. These kings are not mentioned for their own sake, but with a view to the "holy city," Rev_ 11:2. Here is a reference to the great kingdoms in Spain, England, Italy, &c., which arose from the eighth century; or at least underwent a considerable change, as France and Germany in particular; to the Christian, afterward Turkish, empire in the east; and especially to the various potentates, who have successively reigned at or over Jerusalem, and do now, at least titularly, reign over it.
Robert Jamieson, A. R. Fausset and David Brown
10:11 he said--A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me."
Thou must--The obligation lies upon thee, as the servant of God, to prophesy at His command.
again--as thou didst already in the previous part of this book of Revelation.
before, &c.--rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office--here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God--the subject of the rest of the book.