Յայտնութիւն / Revelation - 15 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto, according to the judgment of very eminent expositors, God had represented to his servant, John, I. The state of the church under the pagan powers, in the six seals opened; and then, II. The state of the church under the papal powers, in the vision of the six trumpets that began to sound upon the opening of the seventh seal: and then is inserted. III. A more general and brief account of the past, present, and future state of the church, in the little book, &c. He now proceeds, IV. To show him how antichrist should be destroyed, by what steps that destruction should be accomplished, in the vision of the seven vials. This chapter contains an awful introduction or preparation for the pouring out of the vials, in which we have, 1. A sight of those angels in heaven who were to have the execution of this great work, and with what acclamations of joy the heavenly hosts applauded the great design, ver. 1-4. 2. A sight of these angels coming out of heaven to receive those vials which they were to pour out, and the great commotions this caused in the world, ver. 5, &c.
Adam Clarke: Commentary on the Bible - 1831
The seven angels with the seven last plagues, Rev 15:1. The sea of glass, and those who had a victory over the beast, Rev 15:2. The song of Moses and the Lamb, Rev 15:3, Rev 15:4. The temple in heaven opened, Rev 15:5. Seven angels come out of the temple, who receive from one of the four living creatures seven golden vials full of the wrath of God, Rev 15:6-8.
Albert Barnes: Notes on the Bible - 1834
15:0: This chapter Rev 15:1-8 has a close connection in design with the pRev_ious chapter. In that, pledges and assurances had been given that all the enemies of religion would be cut off, and that the church would be ultimately triumphant, and particularly that that formidable anti-Christian power represented by the "beast" would be destroyed. This chapter commences the statement in regard to the manner in which these pledges would be accomplished, and the statement is pursued through the subsequent chapters, giving in detail what is here promised in a general manner. The vision in this chapter may be thus described:
I. The writer sees a new sign or wonder in heaven. Seven angels appear, having the seven last plagues that fill up or complete the wrath of God; representing the wrath that is to come upon the beast, or the complete overthrow of this formidable anti-Christian power, Rev 15:1.
II. Those who in former times had "gotten the victory over the beast," now appear standing on a sea of glass, rejoicing and rendering thanks for the assurance that this great enemy of the church was now to be destroyed, and that now all nations were to come and worship before God, Rev 15:2-4.
III. The writer sees the interior of the temple opened in heaven, and the seven angels, having the seven plagues, issuing forth to execute their commission. They come clothed in pure and white linen, and girded with golden girdles. One of the four beasts before the throne immediately gives them the seven golden vials full of the wrath of God, to empty them upon the earth - that is, to bring upon the beast the predicted destruction. The temple is immediately filled with smoke, so that no one might enter; that is, no one could now approach to make intercession, and the destruction of this great enemy's power is now certain, Rev 15:5-8.
This chapter, therefore, is merely introductory to what follows, and its interpretation is attended with no particular difficulty. It is a beautiful scenic representation preparatory to the infliction of predicted judgments, and designed to introduce the account of those judgments with suitable circumstances of solemnity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 15:1, The seven angels with the seven last plagues; Rev 15:3, The song of them that overcame the beast; Rev 15:7, The seven vials full of the wrath of God.
John Gill
INTRODUCTION TO REVELATION 15
This chapter is a preparation to the pouring out of the seven vials, and contains a vision of the seven angels in heaven that should do this work, of a chorus of harpers on this occasion, and of the same seven angels coming out of the temple, and receiving the vials, in order to execute their commission. The vision of the seven angels, having the seven last plagues, so called because filled up with the wrath of God, is said to be a sign, great and marvellous, Rev_ 15:1 a sea of glass, mingled with fire, is seen, with persons standing on it, described by the victory they had got over the beast, his image, mark, and number of his name; by having the harps of God in their hands, and by the song they sung, called the song of Moses, and of the Lamb; in which they ascribe to Christ deity, dominion over the saints, omnipotence, justice, truth, and holiness; give him glory, celebrate his works, commend his ways, and suggest that he ought to be the object of the fear and worship of all, Rev_ 15:2. Next the temple in heaven is seen opened, out of which come the seven angels, described by the place they came from, the temple; by what they had, the seven plagues; by their habit, clothed in pure white linen; and by their golden girdles about their breasts, Rev_ 15:5 to whom one of the four living creatures, made mention of in Rev_ 4:6 delivers to them seven golden vials full of divine wrath, upon which the temple is filled with smoke from the Lord; so that it was not possible for anyone to enter into it, until these seven plagues were ended, Rev_ 15:7.
15:115:1: Եւ տեսի ա՛յլ նշան մե՛ծ եւ սքանչելի. հրեշտակս եւթն՝ որք ունէին եւթն վէրս զկնի. զի նոքօք կատարէր բարկութիւն Աստուծոյ[5263]: [5263] Ոմանք յաւելուն. Նշան յերկինս մեծ... բարկութիւնն Աստուծոյ։
1 Եւ տեսայ երկնքում մեծ եւ զարմանահրաշ մի այլ նշան. տեսայ եօթը հրեշտակներ, որոնք ունէին վերջին եօթը պատուհասները, քանի որ Աստծու բարկութիւնը դրանցով էր աւարտւում:
15 Ուրիշ մեծ ու զարմանալի նշան մը տեսայ երկնքի մէջ։ Եօթը հրեշտակներ, որոնք եօթը վերջին հարուածները ունէին, որովհետեւ անոնցմով պիտի կատարուէր Աստուծոյ բարկութիւնը։
Եւ տեսի այլ նշան յերկինս մեծ եւ սքանչելի. հրեշտակս եւթն որք ունէին եւթն վէրս զկնի. զի նոքօք կատարէր բարկութիւնն Աստուծոյ:

15:1: Եւ տեսի ա՛յլ նշան մե՛ծ եւ սքանչելի. հրեշտակս եւթն՝ որք ունէին եւթն վէրս զկնի. զի նոքօք կատարէր բարկութիւն Աստուծոյ[5263]:
[5263] Ոմանք յաւելուն. Նշան յերկինս մեծ... բարկութիւնն Աստուծոյ։
1 Եւ տեսայ երկնքում մեծ եւ զարմանահրաշ մի այլ նշան. տեսայ եօթը հրեշտակներ, որոնք ունէին վերջին եօթը պատուհասները, քանի որ Աստծու բարկութիւնը դրանցով էր աւարտւում:
15 Ուրիշ մեծ ու զարմանալի նշան մը տեսայ երկնքի մէջ։ Եօթը հրեշտակներ, որոնք եօթը վերջին հարուածները ունէին, որովհետեւ անոնցմով պիտի կատարուէր Աստուծոյ բարկութիւնը։
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15:11: И увидел я иное знамение на небе, великое и чудное: семь Ангелов, имеющих семь последних язв, которыми оканчивалась ярость Божия.
15:1  καὶ εἶδον ἄλλο σημεῖον ἐν τῶ οὐρανῶ μέγα καὶ θαυμαστόν, ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας, ὅτι ἐν αὐταῖς ἐτελέσθη ὁ θυμὸς τοῦ θεοῦ.
15:1. Καὶ (And) εἶδον (I-had-seen) ἄλλο (to-other) σημεῖον (to-a-signlet-of) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) μέγα (to-great) καὶ (and) θαυμαστόν, (to-marveled-to,"ἀγγέλους (to-messengers) ἑπτὰ (to-seven) ἔχοντας ( to-holding ) πληγὰς ( to-smitings ) ἑπτὰ ( to-seven ) τὰς (to-the-ones) ἐσχάτας , ( to-most-bordered ,"ὅτι (to-which-a-one) ἐν (in) αὐταῖς (unto-them) ἐτελέσθη (it-was-finished-unto) ὁ (the-one) θυμὸς (a-passion) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
15:1. et vidi aliud signum in caelo magnum et mirabile angelos septem habentes plagas septem novissimas quoniam in illis consummata est ira DeiAnd I saw another sign in heaven, great and wonderful: seven angels having the seven last plagues. For in them is filled up the wrath of God.
1. And I saw another sign in heaven, great and marvelous, seven angels having seven plagues, the last, for in them is finished the wrath of God.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God:

1: И увидел я иное знамение на небе, великое и чудное: семь Ангелов, имеющих семь последних язв, которыми оканчивалась ярость Божия.
15:1  καὶ εἶδον ἄλλο σημεῖον ἐν τῶ οὐρανῶ μέγα καὶ θαυμαστόν, ἀγγέλους ἑπτὰ ἔχοντας πληγὰς ἑπτὰ τὰς ἐσχάτας, ὅτι ἐν αὐταῖς ἐτελέσθη ὁ θυμὸς τοῦ θεοῦ.
15:1. et vidi aliud signum in caelo magnum et mirabile angelos septem habentes plagas septem novissimas quoniam in illis consummata est ira Dei
And I saw another sign in heaven, great and wonderful: seven angels having the seven last plagues. For in them is filled up the wrath of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Новое видение и новый порядок Иоанн начинает описанием великого знамения, которое он называет еще "чудным". Он видит четырех совершенно новых Ангелов, о высшем чине которых можно заключать из того, что явление их названо великим и дивным знамением. О высшем чине семи Ангелов говорит последующий эпитет: они имеют семь последних язв. Миссия Ангелов важна в том отношении, что они являются провозвестниками и совершителями высшего проявления Бож. гнева, слугами праведного Судьи и Мздовоздателя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Vials.A. D. 95.
1 And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

Here we have the preparation of matters for the pouring out of the seven vials, which was committed to seven angels; and observe how these angels appeared to the apostle--in heaven; it was in a wonderful manner, and that upon account, 1. Of the work they had to do, which was to finish the destruction of antichrist. God was now about to pour out his seven last plagues upon that interest; and, as the measure of Babylon's sins was filled up, they should now find the full measure of his vindictive wrath. 2. The spectators and witnesses of this their commission: all that had gotten the victory over the beast, &c. These stood on a sea of glass, representing this world, as some think, a brittle thing, that shall be broken to pieces; or, as others, the gospel covenant, alluding to the brazen sea in the temple, in which the priests were to wash (the faithful servants of God stand upon the foundation of the righteousness of Christ); or, as others, the Red Sea, that stood as it were congealed while the Israelites went through; and, the pillar of fire reflecting light upon the waters, they would seem to have fire mingled with them; and this to show that the fire of God's wrath against Pharaoh and his horses should dissolve the congealed waters, and destroy them thereby, to which there seems to be an allusion by their singing the song of Moses, in which, (1.) They extol the greatness of God's works, and the justice and truth of his ways, both in delivering his people and destroying their enemies. They rejoiced in hope, and the near prospect they had of this, though it was not yet accomplished. (2.) They call upon all nations to render unto God the fear, glory, and worship, due to such a discovery of his truth and justice: Who shall not fear thee? v. 4.
Adam Clarke: Commentary on the Bible - 1831
15:1: Seven angels having the seven last plagues - Under the emblems of harvest and vintage God's judgments on the enemies of his Church have already been pointed out: but these are farther signified by the seven vials, which are called the seven last plagues of God. The seven last plagues appear to fall under the seventh and last trumpet. As the seventh seal contained the seven trumpets, so the seventh trumpet contains the seven vials. And as seven angels sounded the seven trumpets, so seven angels are appointed to pour out the seven vials, angels being always the ministers of Providence. This chapter contains the opening vision which is preparatory to the pouring out of the vials.
The Targum of Jonathan on Isa 51:17, Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, uses the same words employed by the evangelist here: "Jerusalem, thou hast received from the face of the Lord the cup of his wrath; ית פילי כסא דלוטא yath pailey casa dilvata, "the Phials of the cup of malediction " find again on Isa 51:22 : I will take out of thy hand the cup of malediction; ית פילי כסא דחמתי yath Pailey casa dechemti, "the Phials of the cup of my indignation."
Albert Barnes: Notes on the Bible - 1834
15:1: And I saw another sign in heaven - Another wonder or extraordinary symbol. The word "sign" here - σημεῖον sē meion - is the same which in Rev 12:1, Rev 12:3; Rev 13:13, is rendered "wonder" and "wonders," and in Rev 13:14; Rev 16:14; Rev 19:20, "miracles." The word is not found elsewhere in the Book of Revelation, though it is of frequent occurrence in other parts of the New Testament. See it explained in the notes on Rev 12:1. Here it is used to denote something wonderful or marvelous. This is represented as appearing in heaven, for the judgments that were to fall upon the world were to come thence. Compare Rev 11:19; Rev 12:1; Rev 14:1, Rev 14:6, Rev 14:13-14, Rev 14:17.
Great and marvelous - Great and wonderful, or suited to excite admiration - θαυμαστὸν thaumaston. The subsequent statements fully justify this, and show that the vision was one of portentous character, and that was suited to hold the mind in astonishment.
Seven angels - Compare the notes on Rev 1:4.
Having the seven last plagues - The article here, "the seven last plagues," would seem to imply that the plagues referred to had been before specified, or that it would be at once understood what is referred to. These plagues, however, have not been mentioned before, and the reason why the article is used here seems to be this: the destruction of this great anti-Christian power had been distinctly mentioned, Rev_. 14. That might be spoken of as a thing now well known, and the mention of it would demand the article; and as that was well known, and would demand the article, so any allusion to it, or description of it, might be spoken of in the same manner, as a thing that was definite and fixed, and hence, the mention of the plagues by which it was to be accomplished would be referred to in the same manner. The word "plagues" - πληγὰς plē gas, from, πληγή plē gē - means properly a wound caused by a stripe or blow, and is frequently rendered "stripe" and "stripes," Luk 12:48; Act 16:23, Act 16:33; Co2 6:5; Co2 11:23. It does not elsewhere occur in the New Testament, except in the Book of Revelation. In this book it is rendered "wound" in Rev 13:3, Rev 13:12, Rev 13:14; and plagues in Rev 9:20; Rev 11:6; Rev 15:1, Rev 15:6, Rev 15:8; Rev 16:9, Rev 16:21; Rev 18:4, Rev 18:8; Rev 21:9; Rev 22:18. It does not occur elsewhere. The secondary meaning of the word, and the meaning in the passage before us, is "a stripe" or "blow inflicted by God"; calamity or punishment. The word "last" means those under which the order of things here referred to would terminate; the winding up of the affairs respecting the beast and his image - not necessarily the closing of the affairs of the world. Important events were to occur subsequent to the destruction of this anti-Christian power Rev_. 19-22, but these were the plagues which would come finally upon the beast and his image, and which would terminate the existence of this formidable enemy.
For in them is filled up the wrath of God - That is, in regard to the beast and his image. All the expressions of the divine indignation toward that oppressive and persecuting power will be completed or exhausted by the pouring out of the contents of these vials. Compare notes on Rev 10:7, where the word rendered "filled up" - ἐτελέσθη etelesthē - is rendered "finished."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: I saw: Rev 12:1-3; Dan 4:2, Dan 4:3, Dan 6:27
seven angels: Rev 15:6, Rev 8:2, Rev 8:6, Rev 10:3, Rev 16:1-17, Rev 21:9; Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50
last: Rev 8:13, Rev 11:14, Rev 16:17-21, Rev 17:1
is filled: Rev 15:7, Rev 14:10, Rev 14:19, Rev 16:19, Rev 19:15; Dan 12:6, Dan 12:7, Dan 12:11, Dan 12:12
Geneva 1599
15:1 And (1) I saw another sign in heaven, great and marvellous, seven (2) angels having the seven last plagues; for in them is filled up the wrath of God.
(1) This is that other passage of the acts of Christ, as I noted before See Rev_ 14:14. Now therefore is shown a singular work of the judgment of God belonging to the overthrow of Antichrist and his forces, of which divine work the preparation is described in this chapter: and the execution in the next. The preparation is first set down generally and in type in this verse: and is after particularly set forth in the rest of the chapter. (2) Of which (Rev_ 8:9) in sending forth the plagues of the world: for even these plagues do for the most part agree with those.
John Gill
15:1 And I saw another sign in heaven, great and marvellous,.... This chapter is a preparation to the pouring out of the seven vials, as Rev_ 16:1 is to the sending of the seven epistles, and Rev_ 2:1 to the seven seals and seven trumpets: the vision is called a "sign", because what was seen was significative of future events; a sign of the coming of Christ, of his kingdom, and of the destruction of antichrist; and it is said to be a sign "in heaven", where John was called up, and where he had his visions; and it was "another", a different one from that in Rev_ 12:1 which represented the downfall of Paganism, but this the downfall of Popery; and it is a very "great" one, it is expressive of great things, as the fall of Babylon the great, or the judgment of the great whore, and the great glory of the church and kingdom of Christ; and it is "marvellous", for the two grand events it respects are very wonderful; as that antichrist, who was once in such power, should be destroyed, and that by such weak means, in the esteem of men, as the preaching of the Gospel, which is no less marvellous than the fall of Jericho by the sound of rams' horns; and that the church, which was in so low an estate in the wilderness, for the space of 1260 days or years, should become so glorious. The vision follows,
seven angels, having the seven last plagues; these are not the same angels that blew the seven trumpets, for they are not contemporary with them, but are more likely the same with those in the preceding chapter; though they seem rather to be different from them: if these were angels literally understood, their having plagues is no objection to their being good angels, since such are often the executioners of God's wrath; and that these good ones, appears from one of them talking with John, and showing him the judgment of antichrist, and another the bride, the Lamb's wife, and her glory, Rev_ 17:1 though they seem rather to be the ministers of the Gospel, since they are said to come out of the temple, Rev_ 15:6 and since the destruction of antichrist will be by the breath of Christ's mouth, or by the preaching of the Gospel; unless it should be thought that members of churches are designed, since these angels receive their vials from one of the four living creatures, Rev_ 15:7 or preachers of the word; and may denote some very principal men, as kings, who will now be come to Zion, and be members of Gospel churches, and will be the nursing fathers and protectors of them; and these will hate the whore, and burn her flesh with fire; but of these angels, see more on Rev_ 15:6. They are said to have "the seven last plagues"; that is, in their vials; for these seven plagues are the same with the seven vials of the wrath of God, to be poured out upon antichrist; and are no other than so many steps, ways, and means, by which God will bring on and finish his destruction: these are called the last plagues, because they will be in the last days: there have been plagues before, as at the destruction of the old world, and of Sodom and Gomorrah, and the plagues of Egypt, and the downfall of several monarchies and kingdoms, and of Paganism in the Roman empire; but these will fall upon antichrist, and will be the last upon him, for they will issue in his utter ruin; they will be the last plagues upon the earth, there will be no other after them, but the conflagration of the world, and the general destruction of the wicked in hell. These plagues are the same with the third woe, and are an explanation of it, and belong to the sounding of the seventh trumpet, which brings in the kingdoms of this world to become the kingdoms of Christ, and the time of God's wrath upon the nations, or Gentiles, the Papists, and of judging the dead, and destroying them that destroyed the earth, Rev_ 11:15 for these plagues do not follow upon the harvest and vintage, nor has this vision any respect to them, nor to be connected with the preceding chapter, but with Rev_ 11:1 and gives an enlarged view, both of the glory of Christ's kingdom, and of the ruin of antichrist, by these plagues, called the last:
for in them is filled up the wrath of God; upon the beast, and his followers.
John Wesley
15:1 And I saw seven holy angels having the seven last plagues - Before they had the phials, which were as instruments whereby those plagues were to be conveyed. They are termed the last, because by them the wrath of God is fulfilled - Hitherto. God had borne his enemies with much longsuffering; but now his wrath goes forth to the uttermost, pouring plagues on the earth from one end to the other, and round its whole circumference. But, even after these plagues, the holy wrath of God against his other enemies does not cease, Rev_ 20:15.
Robert Jamieson, A. R. Fausset and David Brown
15:1 THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST. (Rev_ 15:1-8)
the seven last plagues--Greek, "seven plagues which are the last."
is filled up--literally, "was finished," or "consummated": the prophetical past for the future, the future being to God as though it were past, so sure of accomplishment is His word. This verse is the summary of the vision that follows: the angels do not actually receive the vials till Rev_ 15:7; but here, in Rev_ 15:1, by anticipation they are spoken of as having them. There are no more plagues after these until the Lord's coming in judgment. The destruction of Babylon (Rev_ 18:2) is the last: then in Rev_ 19:11-16 He appears.
15:215:2: Եւ տեսի որպէս ծո՛վ ապակեղէն խառնեալ հրով. եւ որք յաղթեցին գազանին՝ եւ թուոյ անուան նորա՝ եւ պատկերի նորա՝ եւ դրոշմի նորա, նոքա կային ՚ի վերայ ծովուն ապակեղինի. եւ ունէին զքնարս Աստուծոյ[5264]. [5264] Ոմանք. Եւ պատկերի նորա, եւ թուոյ։
2 Տեսայ նաեւ ապակէ ծովի նման մի բան՝ խառնուած կրակով. եւ նրանք, որ յաղթեցին գազանին, նրա արձանին, նրա անուան թուին եւ նրա դրոշմին, կանգնած էին ապակէ ծովի վրայ եւ ունէին Աստծու քնարները.
2 Տեսայ որպէս թէ ապակեղէն ծով մը կրակով խառնուած։ Անոնք որ յաղթեցին գազանին ու անոր պատկերին եւ* անոր անուան թիւին, ապակեղէն ծովուն վրայ կայներ էին ու Աստուծոյ քնարները ունէին
Եւ տեսի որպէս ծով ապակեղէն խառնեալ հրով. եւ որք յաղթեցին գազանին եւ պատկերի նորա եւ թուոյ անուան նորա [194]եւ դրոշմի նորա``, նոքա կային ի վերայ ծովուն ապակեղինի, եւ ունէին զքնարս Աստուծոյ:

15:2: Եւ տեսի որպէս ծո՛վ ապակեղէն խառնեալ հրով. եւ որք յաղթեցին գազանին՝ եւ թուոյ անուան նորա՝ եւ պատկերի նորա՝ եւ դրոշմի նորա, նոքա կային ՚ի վերայ ծովուն ապակեղինի. եւ ունէին զքնարս Աստուծոյ[5264].
[5264] Ոմանք. Եւ պատկերի նորա, եւ թուոյ։
2 Տեսայ նաեւ ապակէ ծովի նման մի բան՝ խառնուած կրակով. եւ նրանք, որ յաղթեցին գազանին, նրա արձանին, նրա անուան թուին եւ նրա դրոշմին, կանգնած էին ապակէ ծովի վրայ եւ ունէին Աստծու քնարները.
2 Տեսայ որպէս թէ ապակեղէն ծով մը կրակով խառնուած։ Անոնք որ յաղթեցին գազանին ու անոր պատկերին եւ* անոր անուան թիւին, ապակեղէն ծովուն վրայ կայներ էին ու Աստուծոյ քնարները ունէին
zohrab-1805▾ eastern-1994▾ western am▾
15:22: И видел я как бы стеклянное море, смешанное с огнем; и победившие зверя и образ его, и начертание его и число имени его, стоят на этом стеклянном море, держа гусли Божии,
15:2  καὶ εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί, καὶ τοὺς νικῶντας ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, ἔχοντας κιθάρας τοῦ θεοῦ.
15:2. Καὶ (And) εἶδον (I-had-seen) ὡς (as) θάλασσαν (to-a-sea) ὑαλίνην (to-glassed-belonged-to) μεμιγμένην (to-having-had-come-to-be-en-mingled) πυρί, (unto-a-fire,"καὶ (and) τοὺς (to-the-ones) νικῶντας ( to-conquering-unto ) ἐκ (out) τοῦ (of-the-one) θηρίου (of-a-beastlet) καὶ (and) ἐκ (out) τῆς (of-the-one) εἰκόνος (of-a-resemblance) αὐτοῦ (of-it) καὶ (and) ἐκ (out) τοῦ (of-the-one) ἀριθμοῦ (of-a-number) τοῦ (of-the-one) ὀνόματος (of-a-name) αὐτοῦ (of-it) ἑστῶτας ( to-having-had-come-to-stand ) ἐπὶ (upon) τὴν (to-the-one) θάλασσαν (to-a-sea) τὴν (to-the-one) ὑαλίνην, (to-glassed-belonged-to) ἔχοντας ( to-holding ) κιθάρας (to-harps) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
15:2. et vidi tamquam mare vitreum mixtum igne et eos qui vicerunt bestiam et imaginem illius et numerum nominis eius stantes supra mare vitreum habentes citharas DeiAnd I saw as it were a sea of glass mingled with fire: and them that had overcome the beast and his image and the number of his name, standing on the sea of glass, having the harps of God:
2. And I saw as it were a glassy sea mingled with fire; and them that come victorious from the beast, and from his image, and from the number of his name, standing by the glassy sea, having harps of God.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, stand on the sea of glass, having the harps of God:

2: И видел я как бы стеклянное море, смешанное с огнем; и победившие зверя и образ его, и начертание его и число имени его, стоят на этом стеклянном море, держа гусли Божии,
15:2  καὶ εἶδον ὡς θάλασσαν ὑαλίνην μεμιγμένην πυρί, καὶ τοὺς νικῶντας ἐκ τοῦ θηρίου καὶ ἐκ τῆς εἰκόνος αὐτοῦ καὶ ἐκ τοῦ ἀριθμοῦ τοῦ ὀνόματος αὐτοῦ ἑστῶτας ἐπὶ τὴν θάλασσαν τὴν ὑαλίνην, ἔχοντας κιθάρας τοῦ θεοῦ.
15:2. et vidi tamquam mare vitreum mixtum igne et eos qui vicerunt bestiam et imaginem illius et numerum nominis eius stantes supra mare vitreum habentes citharas Dei
And I saw as it were a sea of glass mingled with fire: and them that had overcome the beast and his image and the number of his name, standing on the sea of glass, having the harps of God:
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
2: Видение моря пред небесным престолом было описано уже в IV:6; но прежде оно было ясно и спокойно, как кристалл, теперь же отливало огнем. Море это, как принадлежность Бож. престола, может быть понято как особенная сфера, как его отблеск подобно радуге (IV:3), как лучи Бож. существа, выражающие природу и свойства Его деятельности. По изображению 4:6: эти лучи были чистыми и спокойными (море было подобно кристаллу). Теперь же море смешано с огнем; теперь деятельность Божия по отношению к миру изменилась, и к ней присоединился огонь гнева Божия. На этом море, т.е. в сфере, в свете и блеске величественного и грозного Бож. существа стоят победившие зверя. Они победившие в том смысле, что не дали, не допустили зверя победить себя, не подчинились ему; они преодолели стремление зверя сделать их своими поклонниками и победоносно отошли в вечность к небесному престолу.
Adam Clarke: Commentary on the Bible - 1831
15:2: A sea of glass - A spacious lucid plain around the throne, from which fiery coruscations were continually emitted: or, the reflection of the light upon this lucid plain produced the prismatic colors of the most vivid rainbow.
Over the beast, and over his image - See the notes on18 (note).
Albert Barnes: Notes on the Bible - 1834
15:2: And I saw as it were a sea of glass - In Rev 4:6, a similar vision is recorded - "And before the throne there was a sea of glass, like unto crystal." See the notes on that passage. The sea of glass here means a sea clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire.
Mingled with fire - That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in Rev 4:6, but it was as it were a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery color. In the former case Rev 4:6, the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence, the sea is wholly clear and pellucid; here, in connection with the purpose of furnishing an appropriate symbol of the divine majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red color. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation - the main element - of all the divine dealings is justice or holiness - represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger - represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings.
And them that had gotten the victory over the beast - Rev 13:11. That is, they who had gained a victory in times of persecution and temptation; or they whom the "beast" had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the papal power, and amidst all its arts and corruptions - its threats and persecutions - had remained steadfast in the truth, and who might thus be said to have gained a victory - for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world.
And over his image - See the notes on Rev 13:14-15. The meaning is, that they had not been led to apostatize by the dread of the power represented here by the "image of the beast." In all the attempts of that power to subdue them - to intimidate them - to induce them to give up their attachment to the truth as it is in Jesus - they had remained steadfast in the faith, and had triumphed.
And over his mark - See the notes on Rev 13:16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own.
And over the number of his name - See the notes on Rev 13:17-18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the "beast," and to yield to the corrupt system represented by the "beast," they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriory they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power.
Stand on the sea of glass - That is, before God. They are now seen in heaven, redeemed and triumphant.
Having the harps of God - Harps that pertained to the worship of God; harps to be employed in his praise. See the notes on Rev 14:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: a sea: Rev 4:6, Rev 21:18
mingled: Isa 4:4, Isa 4:5; Mat 3:11; Pe1 1:7, Pe1 4:12
that had: Rev 11:11, Rev 11:12, Rev 12:11, Rev 13:14-18, Rev 14:1-5
stand: Eze 22:30, Eze 22:31
having: Rev 5:8, Rev 14:2, Rev 19:1-7
Geneva 1599
15:2 (3) And I saw (4) as it were a sea of glass mingled with fire: and (5) them that had gotten the victory over the beast, and over his image, and over his mark, [and] over the number of his name, (6) stand on the sea of glass, having the harps of God.
(3) There are two parts of the narration: one, the confession of the saints glorifying God, when they saw that preparation of the judgments of God, to (Rev_ 15:3-4), another the vocation, instruction, and confirmation of those instruments which God has ordained for the execution of his judgments, in (Rev_ 15:5-8). (4) This part of the vision alludes to the sea or large vessel or brass, in which the priests washed themselves in the entrance of the temple: for in the entrance of the heavenly temple (as it is called) in (Rev_ 15:5), is said to have been a sea of glass, most luminous and clear to the commodity of choice mixed with fire, that is, as containing the treasury of the judgments of God, which he brings forth and dispenses according to his own pleasure: for out of the former, the priests were cleansed of old: and out of this the ungodly are destroyed now in (Rev_ 4:6). (5) That is, the godly martyrs of Christ, who shall remain faithful even in miracles to that beast; see (Rev_ 13:17; ) (6) Glorifying God, from the particular observation of the weapons and instruments of God's wrath, floating in the sea of glass.
John Gill
15:2 And I saw, as it were, a sea of glass mingled with fire,.... Not baptism, but rather the blood of Christ, which may be compared to a sea, for its abundant virtue and efficacy in cleansing from all sin; and to a sea "of glass", since in it are clearly seen free justification, full pardon, peace and reconciliation; and may be said to be "mingled with fire", being attended in the application of it with the Spirit of God, whose gifts and graces are sometimes signified by fire: and so, according to others, this sea may represent the pure church of God, as washed in the blood of the Lamb; compared to a sea for the multitude of which it consists, and to a sea of glass, because of the transparency and clearness of its principles and practices, and may be said to be mingled with the fire of love and zeal: most interpreters understand it of the world, which is like a sea for the multitude of its inhabitants; and sometimes to a troubled one, because of the restlessness and disquietude of the wicked in it; but here it is like a sea of glass, for the quiet, and peace, and rest it shall be in at this time; though it is commonly said to be like such a sea, partly because all things are manifest, and open to an omniscient God; and partly because of its outward splendour, and the brittleness, frailty, and transitoriness of it; and to be mixed with fire, either because of the light of the Gospel, and the operation of the Spirit in the hearts of some that are in it, or because of the afflictions and persecutions the saints in it; though it seems best of all to understand it of the Gospel, as in See Gill on Rev_ 4:6; and which may be said to be mingled with fire, either because of the powerful and clear demonstration of the Spirit that attends it to the minds of many, or that heat of persecution which is raised by it; see Lk 12:49 or rather it denotes the purity of the Gospel in those times, its general spread, and the great zeal and fervour of the professors of it, since persecution will now be at an end.
And them that had gotten the victory over the beast; over antichrist, signified the beast, that rose up out of the sea, and out of the earth, Rev_ 13:1 and which are the same, and were but one, though in different forms, as from hence appears: the beast first overcame the saints, by slaying of them; and they overcame him by the blood of the Lamb, and by the word of their testimony, by preaching and professing the Gospel, by their close and constant adherence to it, and by dying for it:
and over his image; caused by him to be made to the first beast; and is no other than the Popish religion, which bears a resemblance to Paganism; and which the saints may be said to get the victory over, by standing out against it, opposing and refuting it, not giving into it, but bearing their testimony against it:
and over his mark; refusing to receive it either in their forehead, or in their right hand; that is, either to swear allegiance to him, or profess his religion. This clause is wanting in the Alexandrian copy, Vulgate Latin, Syriac. Arabic, and Ethiopic versions:
and over the number his name; that is, they would not own his supremacy and authority, nor embrace his doctrines, nor obey his orders, nor be reckoned his followers in any form or shape; see Rev_ 13:15. These conquerors John saw
stand on the sea of glass; which, if applied to the blood of Christ, shows that these confessors were purified by it, and were more than conquerors through it; that they were come out of great tribulation, and had washed their garments, and made them white in the blood of the Lamb; and were just come up from the washing, and stood upon, or rather by, or "near the sea", as the Arabic version renders it, in allusion to the priests at the molten sea, in the temple: but if the world is meant by the sea, their standing upon it designs their victory and triumph over it by faith, their having it under their feet, and their contempt of it; but rather, since the Gospel is intended, it may denote their solid standing upon the doctrines of it, the foundation of the apostles and prophets, and their steadfast continuance in them, and faithful abiding by them, whereby they got the victory over antichrist:
having the harps of God: their hearts in an excellent frame, tuned and disposed by God, to sing his praise, and set forth his glory; having them filled with spiritual joy and gladness, and with great thankfulness, on account of their victory, the happy state of Christ's church, and the destruction of its enemies: the allusion is to the people of Israel, Moses and the men, and Miriam and the women with timbrels and dances standing on the sea shore, when the Egyptians were destroyed, singing the praises of God; as is still more manifest from the following verse.
John Wesley
15:2 The song was sung while the angels were coming out, with their plagues, who are therefore mentioned both before and after it, Rev_ 15:1-6. And I saw as it were a sea of glass mingled with fire - It was before "clear as crystal," Rev_ 4:6, but now mingled with fire, which devours the adversaries. And them that gained, or were gaining, the victory over the wild beast - More of whom were yet to come. The mark of the beast, the mark of his name, and the number of his name, seem to mean here nearly the same thing. Standing at the sea of glass - Which was before the throne. Having the harps of God - Given by him, and appropriated to his praise.
Robert Jamieson, A. R. Fausset and David Brown
15:2 sea of glass--Answering to the molten sea or great brazen laver before the mercy seat of the earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God.
mingled with fire--answering to the baptism on earth with fire, that is, fiery trial, as well as with the Holy Ghost, which Christ's people undergo to purify them, as gold is purified of its dross in the furnace.
them that had gotten the victory over--Greek, "those (coming) off from (the conflict with) the beast-conquerors."
over the number of his name--A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it.
stand on the sea of glass--ALFORD and DE BURGH explain "on (the shore of) the sea": at the sea. So the preposition, Greek, "epi," with the accusative case, is used for at, Rev_ 3:20. It has a pregnant sense: "standing" implies rest, Greek "epi" with the accusative case implies motion "towards." Thus the meaning is, Having come TO the sea, and now standing AT it. In Mt 14:26, where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites' song of triumph (Ex 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Rev_ 15:3). Still English Version is consistent with good Greek, and the sense will then be: As the sea typifies the troubled state out of which the beast arose, and which is to be no more in the blessed world to come (Rev_ 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on Rev_ 12:1); but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability is thus represented. They can stand, not merely as victorious Israel at the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter luster on their present triumph. Their happiness is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to Rev_ 7:14-15.
harps of God--in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.
15:315:3: եւ երգէին զերգս Մովսիսի առաջի Աստուծոյ, եւ զերգս Գառինն՝ ասելով թէ. Մեծամեծ եւ սքանչելի՛ են գործք քո՝ Տէր Աստուած Ամենակալ, արդար՝ եւ ճշմարիտ են ճանապարհք քո, Թագաւո՛ր ամենայն հեթանոսաց[5265]: [5265] Ոսկան. Զերգս Մօսէսի ծառայի Աստուծոյ... մեծամեծք եւ սքանչելիք են։ ՚Ի լուս՛՛. Արդարեւ ճշմարիտ։ Ոմանք. Եւ ճշմարտութեամբ է ճանապարհք քո։
3 նրանք Աստծու առաջ երգում էին Մովսէսի երգերը եւ Գառան երգերը՝ ասելով. «Տէ՛ր Աստուած Ամենակալ, մեծամեծ եւ սքանչելի են քո գործերը, արդար ու ճշմարիտ են քո ճանապարհները, դո՛ւ, Թագաւո՛րդ բոլոր ազգերի:
3 Եւ Աստուծոյ ծառային՝ Մովսէսին՝ երգը կ’երգէին ու Գառնուկին երգը, ըսելով. «Մեծ ու զարմանալի են քու գործերդ, ո՛վ Տէր Աստուած Ամենակալ. արդար ու ճշմարիտ են քու ճամբաներդ, ո՛վ Թագաւոր սուրբերու*.
եւ երգէին զերգս Մովսիսի [195]առաջի Աստուծոյ, եւ զերգս Գառինն` ասելով թէ` Մեծամեծ եւ սքանչելի են գործք քո, Տէր Աստուած Ամենակալ, արդար եւ ճշմարիտ են ճանապարհք քո, Թագաւոր [196]ամենայն [197]հեթանոսաց:

15:3: եւ երգէին զերգս Մովսիսի առաջի Աստուծոյ, եւ զերգս Գառինն՝ ասելով թէ. Մեծամեծ եւ սքանչելի՛ են գործք քո՝ Տէր Աստուած Ամենակալ, արդար՝ եւ ճշմարիտ են ճանապարհք քո, Թագաւո՛ր ամենայն հեթանոսաց[5265]:
[5265] Ոսկան. Զերգս Մօսէսի ծառայի Աստուծոյ... մեծամեծք եւ սքանչելիք են։ ՚Ի լուս՛՛. Արդարեւ ճշմարիտ։ Ոմանք. Եւ ճշմարտութեամբ է ճանապարհք քո։
3 նրանք Աստծու առաջ երգում էին Մովսէսի երգերը եւ Գառան երգերը՝ ասելով. «Տէ՛ր Աստուած Ամենակալ, մեծամեծ եւ սքանչելի են քո գործերը, արդար ու ճշմարիտ են քո ճանապարհները, դո՛ւ, Թագաւո՛րդ բոլոր ազգերի:
3 Եւ Աստուծոյ ծառային՝ Մովսէսին՝ երգը կ’երգէին ու Գառնուկին երգը, ըսելով. «Մեծ ու զարմանալի են քու գործերդ, ո՛վ Տէր Աստուած Ամենակալ. արդար ու ճշմարիտ են քու ճամբաներդ, ո՛վ Թագաւոր սուրբերու*.
zohrab-1805▾ eastern-1994▾ western am▾
15:33: и поют песнь Моисея, раба Божия, и песнь Агнца, говоря: велики и чудны дела Твои, Господи Боже Вседержитель! Праведны и истинны пути Твои, Царь святых!
15:3  καὶ ᾄδουσιν τὴν ᾠδὴν μωϊσέως τοῦ δούλου τοῦ θεοῦ καὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες, μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε ὁ θεὸς ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν ἐθνῶν.
15:3. καὶ (And) ᾄδουσιν ( they-sing ) τὴν ( to-the-one ) ᾠδὴν ( to-a-song ) Μωυσέως ( of-a-Mouseus ) τοῦ ( of-the-one ) δούλου ( of-a-bondee ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) καὶ (and) τὴν (to-the-one) ᾠδὴν (to-a-song) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet) λέγοντες ( forthing ," Μεγάλα ( Great ) καὶ (and) θαυμαστὰ ( marveled-to ) τὰ ( the-ones ) ἔργα ( works ) σου , ( of-thee ," κύριε , ( Authority-belonged ," ὁ ( the-one ) θεός , ( a-Deity ," ὁ ( the-one ) παντοκράτωρ : ( an-all-securer ) δίκαιαι ( course-belonged ) καὶ ( and ) ἀληθιναὶ ( un-secluded-belonged-to ) αἱ ( the-ones ) ὁδοί ( ways ) σου, (of-thee," ὁ ( the-one ) βασιλεὺς ( a-ruler-of ) τῶν ( of-the-ones ) αἰώνων : ( of-ages )
15:3. et cantant canticum Mosi servi Dei et canticum agni dicentes magna et mirabilia opera tua Domine Deus omnipotens iustae et verae viae tuae rex saeculorumAnd singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty. Just and true are thy ways, O King of ages.
3. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.
And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints:

3: и поют песнь Моисея, раба Божия, и песнь Агнца, говоря: велики и чудны дела Твои, Господи Боже Вседержитель! Праведны и истинны пути Твои, Царь святых!
15:3  καὶ ᾄδουσιν τὴν ᾠδὴν μωϊσέως τοῦ δούλου τοῦ θεοῦ καὶ τὴν ᾠδὴν τοῦ ἀρνίου λέγοντες, μεγάλα καὶ θαυμαστὰ τὰ ἔργα σου, κύριε ὁ θεὸς ὁ παντοκράτωρ· δίκαιαι καὶ ἀληθιναὶ αἱ ὁδοί σου, ὁ βασιλεὺς τῶν ἐθνῶν.
15:3. et cantant canticum Mosi servi Dei et canticum agni dicentes magna et mirabilia opera tua Domine Deus omnipotens iustae et verae viae tuae rex saeculorum
And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty. Just and true are thy ways, O King of ages.
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
3-4: Они поют песнь, песнь Моисея и Агнца. Она песнь Моисея, потому что содержит в себе воспоминание о тех казнях, которые были посланы на Египет от Господа чрез Моисея. Но она и песнь Агнца, ибо в ней кроме того прославляется дело человеческого спасения, совершенного Иисусом Христом. Вместе с тем эта песнь (ст. 4) есть прославление за дела Бож. всемогущества, которые были явлены над царством антихриста и свидетелями которых являются эти победившие зверя, как мученики антихристианского времени, скончавшиеся то время преследований антихриста.
Adam Clarke: Commentary on the Bible - 1831
15:3: They sing the song of Moses - That which Moses sang, Exo 15:1, when he and the Israelites, by the miraculous power of God, had got safely through the Red Sea, and saw their enemies all destroyed.
And the song of the Lamb - The same song adapted to the state of the suffering, but now delivered Christians.
Great and marvellous are thy works - God's works are descriptive of his infinite power and wisdom.
Lord God Almighty - Nearly the same as Jehovah, God of hosts.
Just and true are thy ways - Every step God takes in grace or providence is according to justice, and he carefully accomplishes all his threatenings and all his promises; to this he is bound by his truth.
Albert Barnes: Notes on the Bible - 1834
15:3: And they sing the song of Moses the servant of God - A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage. See Exo. 15. The meaning here is, not that they would sing that identical song, but that, as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the "song of Moses," because the circumstances are very similar; the occasion of the redemption from that formidable anti-Christian power here referred to, had a strong resemblance to the rescue from Egyptian bondage.
And the song of the Lamb - The hymn which is sung in honor of the Lamb, as their great deliverer. Compare the notes on Rev 5:9-10, Rev 5:12-13.
Saying, Great and marvelous are thy works - See the notes on Rev 15:1. The meaning is, that great power was evinced in redeeming them; and that the interposition of the divine goodness in doing it was marvelous, or was such as to excite wonder and admiration.
Lord God Almighty - This would seem to mean the same thing as the expression so common in the Old Testament, "Yahweh, God of hosts." The union of these appellations give solemnity and impressiveness to the ascription of praise, for it brings into view the fact, that he whose praise is celebrated is Lord - Yahweh - -the uncreated and eternal One; that he is God the creator, upholder, and sovereign of all things; and that he is Almighty - having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord the Ruler of all worlds; it is God - the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty.
Just and true - The attributes of justice and truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice Rom 3:26; and the fact that he is true to himself, true to the creation, true to the fulfillment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven.
Are thy ways - Thy ways or dealings with us, and with the enemies of the church. That is, all the acts or "ways" of God in the redemption of his people had been characterized by justice and truth.
Thou King of saints - King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is "King of nations" - ὁ βασιλεὺς τῶν ἐθνῶν ho basileus tō n ethnō n - instead of "King of saints" - τὼν ἁγιῶν tō n hagiō n. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: sing the song: exo 15:1-18; Deu 31:30, Deu 32:1-43
the servant: Deu 34:5; Ch1 6:49; Ch2 24:6; Neh 9:14; Dan 6:20, Dan 9:11; Joh 1:17; Heb 3:5
and the song: Rev 5:9-13, Rev 7:10, Rev 7:11, Rev 14:3, Rev 14:8
Great: Exo 15:11; Job 5:9; Deu 32:4; Psa 78:12, Psa 105:5, Psa 111:2, Psa 118:22, Psa 118:23, Psa 139:14; Psa 145:6; Dan 4:2, Dan 4:3
Lord God Almighty: Rev 4:8, Rev 11:17; Gen 17:1
just: Rev 16:5-7, Rev 19:2; Deu 32:4; Psa 85:10, Psa 85:11, Psa 99:4, Psa 100:5, Psa 145:17; Isa 45:21; Hos 14:9; Mic 7:20; Zep 3:5
thou: Isa 9:6, Isa 9:7, Isa 32:1, Isa 32:2, Isa 33:22; Zac 9:9
saints: or, nations, or, ages, Rev 17:14, Rev 19:16
Geneva 1599
15:3 And they sing (7) the song of Moses the (a) servant of God, and the song of the Lamb, saying, (8) Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy (b) ways, thou King of saints.
(7) That song of triumph, which is (Ex 15:2).
(a) So is Moses called for honour's sake, as it is set forth in (Deut 34:10). (8) This song has two parts: one a confession, both particular, in this verse, and general, in the beginning of the next verse (Rev_ 15:4), another, a narration of causes belonging to the confession, of which one kind is eternal in itself, and most present to the godly, in that God is both holy and alone God: another kind is future and to come, in that the elect taken out of the Gentiles (that is, out of the wicked ones and unbelieving: as in (Rev_ 11:2) were to be brought to the same state of happiness, by the magnificence of the judgment of God, in (Rev_ 15:4).
(b) Thy doings.
John Gill
15:3 And they sing the song of Moses the servant of God,.... Not that in Deut 32:1 but that in Ex 15:1 and the sense is, either that they observed the law of Moses, which he as a servant in the Lord's house faithfully delivered, and kept it distinct from the Gospel, and did not blend them together, as in the times before; or rather, that they sung a song like that of Moses, and on a like occasion. Pharaoh was the very picture of the pope of Rome; his oppression and cruel usage of the Israelites represent the tyranny and cruelty of the Romish antichrist; and the deliverance of Israel out of Egypt, and the destruction of the Egyptians at the Red sea, which occasioned the song of Moses, were an emblem of God's bringing his people out of antichristian bondage, and of the ruin of antichrist, upon which this song is sung; and Rome, in this book, is called Egypt, Rev_ 11:8. The Jews have a notion, that the very song of Moses itself will be sung in the world to come, in the days of the Messiah; for they say, there are in it the times of the Messiah, and of Gog and Magog, and of the resurrection of the dead, and the world to come (l). And this song was sung by the Levites in the daily service (m).
And the song of the Lamb; the Lamb of God, who was slain for the sins of men; the same song of which mention is made, Rev_ 5:9 the song of redeeming love, a song of praise for the blessings of grace which come through him, and of deliverance by him:
saying, great and marvellous are thy works, Lord God Almighty; Christ is in this song addressed as a divine person, as Lord of all, God over all, blessed for ever, the Almighty God, as his works declare him to be; his works of creation, providence, and redemption, which are all great and marvellous, particularly the accomplishment of the glorious things spoken of his church, and the destruction of his enemies, which are here designed:
just and true are thy ways, thou King of saints: made so by his Father, and acknowledged by all his people, and especially at this time, when his kingdom will more visibly and gloriously appear: the Alexandrian copy, one of Stephens's, the Complutensian edition, and Arabic version, read, King of nations, as in Jer 10:7 from whence this, and the beginning of the next verse, seem to be taken; the Vulgate Latin and Syriac versions read, "King of ages", an everlasting King, as in Jer 10:10 but the generality of copies read as we have it: and the ways of this King are just and true; his purposes, decrees, and counsels of old, are faithfulness and truth; all his proceedings towards his own people, his subjects, are mercy and truth; his precepts and ordinances, his worship and service, are just and true, in opposition to every false way; and all his judgments upon his enemies, which are intended, are just, being what their sins deserved, and are true, being agreeably to his word and threatenings.
(l) Zohar in Exod. fol. 23. 2. & 24. 3, 4. & 25. 2. & T. Bab. Sanhedrin, fol. 91. 2. (m) Maimon. Tamidim, c. 6. sect. 9.
John Wesley
15:3 And they sing the song of Moses - So called, partly from its near agreement ,with the words of that song which he sung after passing the Red Sea, Ex 15:11, and of that which he taught the children of Israel a little before his death, Deut 32:3-4. But chiefly because Moses was the minister and representative of the Jewish church, as Christ is of the church universal. Therefore it is also termed the sons of the Lamb. It consists of six parts, which answer each other: Great and wonderful are thy works, Lord God Almighty. For thou only art gracious. Just and true are thy ways, O King of the nations. For all the nations shall come and worship before thee. Who would not fear thee, O Lord, and glorify thy name? For thy judgments are made manifest. We know and acknowledge that all thy works in and toward all the creatures are great and wonderful; that thy ways with all the children of men, good and evil, are just and true. For thou only art gracious - And this grace is the spring of all those wonderful works, even of his destroying the enemies of his people. Accordingly in Psa. 136:1-26., that clause, "For his mercy endureth for ever," is subjoined to the thanksgiving for his works of vengeance as well as for his delivering the righteous. For all the nations shall come and worship before thee - They shall serve thee as their king with joyful reverence. This is a glorious testimony of the future conversion of all the heathens. The Christians are now a little flock: they who do not worship God, an immense multitude. But all the nations shall come, from all parts of the earth, to worship him and glorify his name. For thy judgments are made manifest - And then the inhabitants of the earth will at length learn to fear him.
Robert Jamieson, A. R. Fausset and David Brown
15:3 song of Moses . . . and . . . the Lamb--The New Testament song of the Lamb (that is, the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him [Rom 8:37] shall join, Rev_ 12:11) is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Exo. 15:1-21). The Churches of the Old and New Testament are essentially one in their conflicts and triumphs. The two appear joined in this phrase, as they are in the twenty-four elders. Similarly, Is 12:1-6 foretells the song of the redeemed (Israel foremost) after the second antitypical exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's baptism in trials corresponds. The elect after their trials (especially those arising from the beast) shall be taken up before the vials of wrath be poured on the beast and his kingdom. So Noah and his family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed; so the Lord, coming with clouds and in flaming fire, shall first catch up His elect people "in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honor of the Father amidst the great congregation. This is the "new song" mentioned in Rev_ 14:3. The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles.
servant of God-- (Ex 14:31; Num 12:7; Josh 22:5). The Lamb is more: He is the SON.
Great and marvellous are thy works, &c.--part of Moses' last song (Deut 32:3-4). The vindication of the justice of God that so He may be glorified is the grand end of God's dealings. Hence His servants again and again dwell upon this in their praises (Rev_ 16:7; Rev_ 19:2; Prov 16:4; Jer 10:10; Dan 4:37). Especially at the judgment (Ps 50:1-6; Ps 145:17).
saints--There is no manuscript authority for this. A, B, Coptic, and CYPRIAN read, "of the NATIONS." C reads "of the ages," and so Vulgate and Syriac. The point at issue in the Lord's controversy with the earth is, whether He, or Satan's minion, the beast, is "the King of the nations"; here at the eve of the judgments descending on the kingdom of the beast, the transfigured saints hail Him as "the King of the nations" (Ezek 21:27).
15:415:4: Եւ ո՞վ ոք ո՛չ երկիցէ՝ եւ փառաւորեսցէ զՏէր անուն քո. զի դու միայն ես սուրբ, եւ արժանի՛ երկրպագելոյ. զի ամենայն հեթանոսք եկեսցեն եւ երկի՛ր պագցեն առաջի քո Տէր, յորժամ արդարութիւն քո յայտնեսցի[5266]: [5266] Ոմանք. Փառաւորեսցէ զսուրբ անուն քո... միայն ես սուրբ։
4 Եւ ո՞վ է, որ չի երկնչելու եւ չի փառաւորելու քո սուրբ անունը, որովհետեւ դու ես միայն սուրբ եւ արժանի երկրպագութեան. բոլոր ազգերը պիտի գան եւ պիտի երկրպագեն քո առաջ, Տէ՛ր, երբոր քո արդարութիւնը յայտնուի»:
4 Տէ՛ր, ո՞վ պիտի չվախնայ քեզմէ ու քու անունդ չփառաւորէ, վասն զի Դո՛ւն միայն սուրբ ես. քանզի բոլոր ազգերը պիտի գան ու քու առջեւդ երկրպագութիւն պիտի ընեն, վասն զի քու արդար դատաստաններդ յայտնուեցան»։
Եւ ո՞վ ոք ոչ [198]երկիցէ եւ փառաւորեսցէ [199]զսուրբ անուն`` քո. զի դու միայն ես սուրբ, [200]եւ արժանի երկրպագելոյ,`` զի ամենայն հեթանոսք եկեսցեն եւ երկիր պագցեն առաջի քո, [201]Տէր, յորժամ արդարութիւն քո յայտնեսցի:

15:4: Եւ ո՞վ ոք ո՛չ երկիցէ՝ եւ փառաւորեսցէ զՏէր անուն քո. զի դու միայն ես սուրբ, եւ արժանի՛ երկրպագելոյ. զի ամենայն հեթանոսք եկեսցեն եւ երկի՛ր պագցեն առաջի քո Տէր, յորժամ արդարութիւն քո յայտնեսցի[5266]:
[5266] Ոմանք. Փառաւորեսցէ զսուրբ անուն քո... միայն ես սուրբ։
4 Եւ ո՞վ է, որ չի երկնչելու եւ չի փառաւորելու քո սուրբ անունը, որովհետեւ դու ես միայն սուրբ եւ արժանի երկրպագութեան. բոլոր ազգերը պիտի գան եւ պիտի երկրպագեն քո առաջ, Տէ՛ր, երբոր քո արդարութիւնը յայտնուի»:
4 Տէ՛ր, ո՞վ պիտի չվախնայ քեզմէ ու քու անունդ չփառաւորէ, վասն զի Դո՛ւն միայն սուրբ ես. քանզի բոլոր ազգերը պիտի գան ու քու առջեւդ երկրպագութիւն պիտի ընեն, վասն զի քու արդար դատաստաններդ յայտնուեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: Кто не убоится Тебя, Господи, и не прославит имени Твоего? ибо Ты един свят. Все народы придут и поклонятся пред Тобою, ибо открылись суды Твои.
15:4  τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν.
15:4. τίς ( what-one ) οὐ ( not ) μὴ ( lest ) φοβηθῇ , ( it-might-have-been-feareed-unto ," κύριε , ( Authority-belonged ,"καὶ (and) δοξάσει ( it-shall-reckon-to ) τὸ ( to-the-one ) ὄνομά ( to-a-name ) σου , ( of-thee ,"ὅτι (to-which-a-one) μόνος (alone) ὅσιος ; ( pure ?"ὅτι (To-which-a-one) πάντα ( all ) τὰ ( the-ones ) ἔθνη ( nations ) ἥξουσιν ( they-shall-arrive ) καὶ ( and ) προσκυνήσουσιν ( they-shall-kiss-toward-unto ) ἐνώπιόν ( in-looked ) σου , ( of-thee ,"ὅτι (to-which-a-one) τὰ (the-ones) δικαιώματά (en-course-belongings-to) σου (of-thee) ἐφανερώθησαν. (they-were-en-manifested)
15:4. quis non timebit Domine et magnificabit nomen tuum quia solus pius quoniam omnes gentes venient et adorabunt in conspectu tuo quoniam iudicia tua manifestata suntWho shall not fear thee, O Lord, and magnify thy name? For thou only art holy. For all nations shall come and shall adore in thy sight, because thy judgments are manifest.
4. Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest.
Who shall not fear thee, O Lord, and glorify thy name? for [thou] only [art] holy: for all nations shall come and worship before thee; for thy judgments are made manifest:

4: Кто не убоится Тебя, Господи, и не прославит имени Твоего? ибо Ты един свят. Все народы придут и поклонятся пред Тобою, ибо открылись суды Твои.
15:4  τίς οὐ μὴ φοβηθῇ, κύριε, καὶ δοξάσει τὸ ὄνομά σου; ὅτι μόνος ὅσιος, ὅτι πάντα τὰ ἔθνη ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, ὅτι τὰ δικαιώματά σου ἐφανερώθησαν.
15:4. quis non timebit Domine et magnificabit nomen tuum quia solus pius quoniam omnes gentes venient et adorabunt in conspectu tuo quoniam iudicia tua manifestata sunt
Who shall not fear thee, O Lord, and magnify thy name? For thou only art holy. For all nations shall come and shall adore in thy sight, because thy judgments are manifest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
15:4: Who shall not fear thee - That is, All should fear and worship this true God, because he is just and true and holy; and his saints should love and obey him, because he is their King; and they and all men should acknowledge his judgments, because they are made manifest.
Albert Barnes: Notes on the Bible - 1834
15:4: Who shall not fear thee, O Lord - Rev_erence and adore thee; for the word "fear," in the Scriptures, is commonly used in this sense when applied to God. The sense here is, that the judgments about to be inflicted on the beast and his image should and would teach people to Rev_erence and adore God. There is, perhaps, included here also the idea of awe, inasmuch as this would be the effect of punishment.
And glorify thy name - Honor thee - the name being put for the person who bare it. The sense is, that, as a consequence of these judgments, men would be brought to honor God, and to acknowledge him as the Ruler of the earth.
For thou only art holy - That is, in these judgments he would show himself to be a holy God; a God hating sin, and loving righteousness and truth. When it is said that he "only" is holy, the expression is used, of course, in a comparative sense. He is so pure that it may be said that, in comparison with him, no one else is holy. Compare the notes on Job 4:18; Job 15:15.
For all nations shall come and worship before thee - That is, as the result of these punishments inflicted on this dread anti-Christian power, they shalt come and worship thee. Everywhere in the New Testament the destruction of that power is connected with the promise of the speedy conversion of the world.
For thy judgments are made manifest - To wit, on the beast. That formidable power is overthrown, and the grand hindrance to the universal spread of the true religion is now taken away. Compare the notes on Isa 26:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: Who: Exo 15:14-16; Psa 89:7; Isa 60:5; Jer 5:22, Jer 10:7; Hos 3:5; Luk 12:4, Luk 12:5
and glorify: Psa 22:23, Psa 86:9; Isa 24:15, Isa 25:3; Rom 15:9; Th2 1:10-12
thou only: Rev 3:7, Rev 4:8, Rev 6:10; Sa1 2:2; Psa 22:3, Psa 99:5, Psa 99:9, Psa 111:9; Isa 6:3, Isa 57:15; Hab 1:12; Pe1 1:16
for all: Rev 11:15; Psa 22:27, Psa 86:9, Psa 117:1-2; Isa 45:23, Isa 66:18-20, Isa 66:22; Jer 16:19; Zac 2:11, Zac 8:20-23, Zac 14:16; Mal 1:11
for thy: Rev 16:7, Rev 19:2; Psa 97:8, Psa 105:7; Isa 26:9
John Gill
15:4 Who shall not fear thee, O Lord,.... At this time the people of the Jews shall seek after Christ, and fear him and his goodness; the forces of the Gentiles shall be brought into Zion, whose heart shall then fear, and be enlarged; the fear of the Lord will be in all places, and in all men, both Jews and Gentiles, Hos 3:5
and glorify thy name? by ascribing all divine perfections to him, giving him divine worship and adoration, and attributing the whole of salvation to him, and the glory of all that is done for his church, and against its enemies:
for thou only art holy; not only perfectly holy, as man, but infinitely and essentially holy, as God, and the fountain of holiness to his people, as Mediator: this character seems to be given in opposition to antichrist, who arrogantly assumes the title of holiness to himself, when it only belongs to Christ.
For all nations shall come and worship before thee; the Gospel shall now be preached to all nations, and the earth shall be filled with the knowledge of it; the kingdoms of this world will become Christ's, and his kingdom shall be to the ends of the earth, and all people shall obey him: the words seem to be taken, with some other phrases before used, out of Ps 86:8
for thy judgments are made manifest; or "thy justifications", or "righteousnesses"; the perfect righteousness of Christ, and the doctrine of justification by it, will now be most clearly revealed, and generally received, in opposition to the Popish doctrine of merits, works of supererogation, &c. or the judgments of the King of saints upon antichrist, who will now avenge their blood, which he has shed; see Rev_ 17:1 and the justice and righteousness of his proceedings against the man of sin will be notorious and manifest to all, and be acknowledged, as in Rev_ 16:5.
Robert Jamieson, A. R. Fausset and David Brown
15:4 Who shall not--Greek, "Who is there but must fear Thee?" Compare Moses' song, Ex 15:14-16, on the fear which God's judgments strike into the foe.
thee--so Syriac. But A, B, C, Vulgate, and CYPRIAN reject "thee."
all nations shall come--alluding to Ps 22:27-31; compare Is 66:23; Jer 16:19. The conversion of all nations, therefore, shall be when Christ shall come, and not till then; and the first moving cause will be Christ's manifested judgments preparing all hearts for receiving Christ's mercy. He shall effect by His presence what we have in vain tried to effect in His absence. The present preaching of the Gospel is gathering out the elect remnant; meanwhile "the mystery of iniquity" is at work, and will at last come to its crisis; then shall judgment descend on the apostates at the harvest-end of this age (Greek, Mt 13:39-40) when the tares shall be cleared out of the earth, which thenceforward becomes Messiah's kingdom. The confederacy of 'the apostates against Christ becomes, when overthrown with fearful judgments, the very means in God's overruling providence of preparing the nations not joined in the Antichristian league to submit themselves to Him.
judgments--Greek, "righteousnesses."
are--literally, "were": the prophetical past for the immediate future.
15:515:5: Եւ յետ այսորիկ տեսի՝ եւ բացա՛ւ տաճարն խորանին վկայութեան՝ որ էր ՚ի յերկինս[5267]: [5267] Ոմանք. Որ է յերկինս։
5 Եւ ապա տեսայ, որ բացուեց վկայութեան խորանի տաճարը, որ երկնքում էր:
5 Ասկէ յետոյ տեսայ, որ բացուեցաւ վկայութեան խորանին տաճարը, որ երկինքն էր
Եւ յետ այսորիկ տեսի եւ բացաւ տաճարն խորանին վկայութեան որ էր յերկինս:

15:5: Եւ յետ այսորիկ տեսի՝ եւ բացա՛ւ տաճարն խորանին վկայութեան՝ որ էր ՚ի յերկինս[5267]:
[5267] Ոմանք. Որ է յերկինս։
5 Եւ ապա տեսայ, որ բացուեց վկայութեան խորանի տաճարը, որ երկնքում էր:
5 Ասկէ յետոյ տեսայ, որ բացուեցաւ վկայութեան խորանին տաճարը, որ երկինքն էր
zohrab-1805▾ eastern-1994▾ western am▾
15:55: И после сего я взглянул, и вот, отверзся храм скинии свидетельства на небе.
15:5  καὶ μετὰ ταῦτα εἶδον, καὶ ἠνοίγη ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῶ οὐρανῶ,
15:5. Καὶ (And) μετὰ (with) ταῦτα (to-the-ones-these) εἶδον, (I-had-seen,"καὶ (and) ἠνοίγη (it-had-been-opened-up) ὁ (the-one) ναὸς (a-temple) τῆς ( of-the-one ) σκηνῆς ( of-a-tenting ) τοῦ ( of-the-one ) μαρτυρίου ( of-a-witnesslet ) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"
15:5. et post haec vidi et ecce apertum est templum tabernaculi testimonii in caeloAnd after these things, I looked: and behold, the temple of the tabernacle of the testimony in heaven was opened.
5. And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened:
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

5: И после сего я взглянул, и вот, отверзся храм скинии свидетельства на небе.
15:5  καὶ μετὰ ταῦτα εἶδον, καὶ ἠνοίγη ὁ ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῶ οὐρανῶ,
15:5. et post haec vidi et ecce apertum est templum tabernaculi testimonii in caelo
And after these things, I looked: and behold, the temple of the tabernacle of the testimony in heaven was opened.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: В 5: ст. говорится об открытии скинии свидетельства, т.е. важнейшей части ее, которой и принадлежало значение свидетельства - откровения. И если в видении Апокалипсиса представляется открытым для всех доступ в Святое Святых, к ковчегу откровения, то это должно, очевидно, означать последние моменты Бож. откровения, последние явления Бож. суда над человеческим родом. Из Святое Святых, т.е. от самого престола Божия, как вестники, вышли семь Ангелов (1: ст.). Им были даны чаши, наполненные гневом Божиим. А так как гнев Божий, которым были наполнены чаши, в Свящ. Писании почти всегда изображается под видом огня (Пс LXXVIII:6; Иер Х:25), то нужно полагать, что и чаши Ангелов были также наполнены огнем. Лишь только были переданы чаши, как весь храм наполнился дымом славы Божией, так что доступ в него стал невозможен. Это нужно понимать как указание на возгоревшийся гнев Божий [Hengstenberg, Ebrard, Андрей Кесар.], на предстоящие страшные казни над антихристианским миром.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Vials.A. D. 95.
5 And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. 8 And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Observe, I. How these angels appeared--coming out of heaven to execute their commission: The temple of the tabernacle of the testimony in heaven was opened, v. 5. Here is an allusion to the holiest of all the tabernacle and temple, where was the mercy-seat, covering the ark of the testimony, where the high priest made intercession, and God communed with his people, and heard their prayers. Now by this, as it is here mentioned, we may understand, 1. That, in the judgments God was now about to execute upon the antichristian interest, he was fulfilling the prophecies and promises of his word and covenant, which were there always before him, and of which he was ever mindful. 2. That in this work he was answering the prayers of the people, which were offered to him by their great high priest. 3. That he was herein avenging the quarrel of his own Son, and our Saviour Jesus Christ, whose offices and authority had been usurped, his name dishonoured, and the great designs of his death opposed, by antichrist and his adherents. 4. That he was opening a wider door of liberty for his people to worship him in numerous solemn assemblies, without the fear of their enemies.

II. How they were equipped and prepared for their work. Observe, 1. Their array: They were clothed with pure and white linen, and had their breasts girded with golden girdles, v. 6. This was the habit of the high priests when they went in to enquire of God, and came out with an answer from him. This showed that these angels were acting in all things under the divine appointment and direction, and that they were going to prepare a sacrifice to the Lord, called the supper of the great God, ch. xix. 17. The angels are the ministers of divine justice, and they do every thing in a pure and holy manner. 2. Their artillery, what it was, and whence they received it; their artillery, by which they were to do this great execution, was seven vials filled with the wrath of God; they were armed with the wrath of God against his enemies. The meanest creature, when it comes armed with the anger of God, will be too hard for any man in the world; but much more an angel of God. This wrath of God was not to be poured out all at once, but was divided into seven parts, which should successively fall upon the antichristian party. Now from whom did they receive these vials? From one of the four living creatures, one of the ministers of the true church, that is, in answer to the prayers of the ministers and people of God, and to avenge their cause, in which the angels are willingly employed.

III. The impressions these things made upon all who stood near the temple: they were all, as it were, wrapt up in clouds of smoke, which filled the temple, from the glorious and powerful presence of God; so that no man was able to enter into the temple, till the work was finished. The interests of antichrist were so interwoven with the civil interests of the nations that he could not be destroyed without giving a great shock to all the world; and the people of God would have but little rest and leisure to assemble themselves before him, while this great work was a doing. For the present, their sabbaths would be interrupted, ordinances of public worship intermitted, and all thrown into a general confusion. God himself was now preaching to the church and to all the world, by terrible things in righteousness; but, when this work was done, then the churches would have rest, the temple would be opened, and the solemn assemblies gathered, edified, and multiplied. The greatest deliverances of the church are brought about by awful and astonishing steps of Providence.
Adam Clarke: Commentary on the Bible - 1831
15:5: The temple of the tabernacle of the testimony - The temple which succeeded the tabernacle, in which was the testimony, viz., the two tables, Aaron's rod, pot of manna, holy anointing oil, etc. All bearing testimony to the truth of God and his miraculous interposition in their behalf.
Albert Barnes: Notes on the Bible - 1834
15:5: And after that I looked - After I had seen in vision the redeemed thus referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment.
And behold, the temple of the tabernacle of the testimony - Not the whole temple, but only that part to which this name was given. The word "tabernacle" - σκηνή skē nē - means properly a booth, hut, tent, and was the name commonly given to the tent or tabernacle that was erected in the wilderness for the service of God. See the notes on Act 7:44. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the "tabernacle of testimony," because it was a testimony or witness of the presence of God among the people - that is, it served to keep up the remembrance of him. See the notes as above on Act 7:44, where the same Greek phrase is used as here - rendered there "tabernacle of witness." The word "temple" here - ναὸς naos - does not refer to the whole of the building called the "temple," but to the holy of holies. See the notes on Heb 9:3. This was regarded as the unique dwelling-place of God; and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came directly from God himself.
In heaven - That is, that part of heaven which corresponds to the most holy place in the temple was opened; to wit, what is the unique residence of God himself.
Was opened - Was thrown open to the viewer John, so that he was permitted to look, as it were, upon the very dwelling-place of God. From his holy presence now came forth the angels to execute his purposes of judgment on that anti-Christian power which had so long corrupted religion and oppressed the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: Rev 11:19; Exo 25:21; Num 1:50, Num 1:53; Mat 27:51
Geneva 1599
15:5 (9) And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:
(9) The second part of the narration (as was noted in) See Rev_ 15:2 in which first the authority of the whole argument and matter is figured by a forerunning type of a temple opened in heaven, as in (Rev_ 11:19) namely that all those things are divine and of God, that proceed from thence in this verse. Secondly, the administers or executors, come out of the Temple in (Rev_ 15:6). Thirdly, they are furnished with instruments of the judgments of God, and weapons fit for the manner of the same judgments; (Rev_ 15:7). Finally, they are confirmed by testimony of the visible glory of God, in (Rev_ 15:8). A similar testimony to which was exhibited of old in the law; (Ex 40:34).
John Gill
15:5 And after that I looked,.... That is, after John had seen the above vision, he looked again, and saw what follows:
and behold, the temple of the tabernacle of the testimony in heaven was opened; this does not refer to heaven itself, the antitype of the holy of holies, which is opened by the blood of Christ, by which he himself has entered, and his people have boldness to enter now by faith, and where their souls always enter upon their departure from their bodies; for of this temple cannot be said what is in Rev_ 15:8 nor to the Jerusalem state, or the most glorious state of the church on earth, during the thousand years' reign; for in that there will be no temple, Rev_ 21:22 much less to any material temple on earth; the temple at Jerusalem was destroyed before this vision was, and is never to be rebuilt; nor will there be any third temple, as the Jews vainly expect: but to the church of God in the spiritual reign of Christ, under the blowing of the seventh trumpet; and designs the same thing as in Rev_ 11:19 and this is to be understood as what will be, not before, but after the seven angels have poured out their vials; for till they have fulfilled the seven plagues, there is no entering into the temple for smoke, Rev_ 15:8 and besides, it was after these things; after John had seen the seven angels, with the seven last plagues, Rev_ 15:1 that he beheld the temple opened. The church is called "the temple", in allusion to Solomon's temple, because of its builder, materials, situation, magnificence, strength, holiness, and use; See Gill on 2Cor 6:16 and the tabernacle, in allusion to the tabernacle of Moses, which was before the temple, because God dwells in it, as he did in that; and because like that it is movable, and but for a while; and points at this church state, which will not always be so, but change and sink into the Laodicean state: and it is called "the tabernacle of the testimony", as that was; the testimony was the law, or the two tables of stone, so called, because they testified what was the good, and perfect, and acceptable will of God; and these being put into the ark, were a testimony of the covenant between God and the people of Israel, and were a witness against them, when they transgressed them, Deut 31:26 and over these were the mercy seat, and cherubim, as a testimony of the divine Presence; and the law being put into the ark, hence the ark was called the ark of the testimony, and that being placed in the tabernacle, that was called the tabernacle of the testimony, or of witness, Num 1:50 and all these were types of, and came to signify Christ, and the covenant of grace, the Gospel, and the mysteries of it: so that by the opening of the temple, &c. is meant a free exercise of the true religion, a setting up of Gospel churches according to the original plan, a keeping of the ordinances, as they were first delivered, and a more clear discovery of Gospel truths: it is the same with the open door in the Philadelphian church state, Rev_ 3:8 as well as that at this time there will be a full manifestation of the judgments of God upon antichrist: the Alexandrian copy leaves out the word "behold".
John Wesley
15:5 After these things the temple of the tabernacle of the testimony - The holiest of all. Was opened - Disclosing a new theatre for the coming forth of the judgments of God now made manifest.
Robert Jamieson, A. R. Fausset and David Brown
15:5 So Rev_ 11:19; compare Rev_ 16:17. "The tabernacle of the testimony" appropriately here comes to view, where God's faithfulness in avenging His people with judgments on their foes is about to be set forth. We need to get a glimpse within the Holy place to "understand" the secret spring and the end of God's righteous dealings.
behold--omitted by A, B, C, Syriac, and ANDREAS. It is supported only by Vulgate, Coptic, and PRIMASIUS, but no manuscript.
15:615:6: Եւ ելանէին եւթն հրեշտակք՝ որք ունէին եւթն հարուածս, եւ զգեցեա՛լ էին ՚ի տաճարին կտաւս մաքուրս՝ եւ պայծառս. եւ գօտեւորեալք էին առ ստեամբք իւրեանց գօտիս ոսկեղէնս[5268]: [5268] Ոմանք. ՚Ի տաճարէն՝ կտաւս։
6 Եւ տաճարից դուրս էին ելնում եօթը հրեշտակներ, որոնք ունէին եօթը պատուհասները. նրանք հագել էին մաքուր ու փայլուն կտաւ եւ իրենց կրծքի շուրջը կապել էին ոսկէ գօտիներ:
6 Ու եօթը հարուածներ ունեցող եօթը հրեշտակները մաքուր ու պայծառ կտաւ հագած եւ իրենց կուրծքերուն վրայ ոսկեղէն գօտի կապած՝ տաճարէն ելան։
Եւ ելանէին ի տաճարէն եւթն հրեշտակք որք ունէին եւթն հարուածս, եւ զգեցեալ էին կտաւս մաքուրս եւ պայծառս, եւ գօտեւորեալ էին առ ստեամբք իւրեանց գօտիս ոսկեղէնս:

15:6: Եւ ելանէին եւթն հրեշտակք՝ որք ունէին եւթն հարուածս, եւ զգեցեա՛լ էին ՚ի տաճարին կտաւս մաքուրս՝ եւ պայծառս. եւ գօտեւորեալք էին առ ստեամբք իւրեանց գօտիս ոսկեղէնս[5268]:
[5268] Ոմանք. ՚Ի տաճարէն՝ կտաւս։
6 Եւ տաճարից դուրս էին ելնում եօթը հրեշտակներ, որոնք ունէին եօթը պատուհասները. նրանք հագել էին մաքուր ու փայլուն կտաւ եւ իրենց կրծքի շուրջը կապել էին ոսկէ գօտիներ:
6 Ու եօթը հարուածներ ունեցող եօթը հրեշտակները մաքուր ու պայծառ կտաւ հագած եւ իրենց կուրծքերուն վրայ ոսկեղէն գօտի կապած՝ տաճարէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: И вышли из храма семь Ангелов, имеющие семь язв, облеченные в чистую и светлую льняную одежду и опоясанные по персям золотыми поясами.
15:6  καὶ ἐξῆλθον οἱ ἑπτὰ ἄγγελοι [οἱ] ἔχοντες τὰς ἑπτὰ πληγὰς ἐκ τοῦ ναοῦ, ἐνδεδυμένοι λίνον καθαρὸν λαμπρὸν καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυσᾶς.
15:6. καὶ (and) ἐξῆλθαν (they-came-out,"οἱ (the-ones) ἑπτὰ (seven) ἄγγελοι (messengers) [οἱ] (the-ones) ἔχοντες ( holding ) τὰς (to-the-ones) ἑπτὰ ( to-seven ) πληγὰς ( to-smitings ,"ἐκ (out) τοῦ (of-the-one) ναοῦ, (of-a-temple," ἐνδεδυμένοι ( having-had-come-to-be-vested-in ) λίθον ( to-a-stone ) καθαρὸν (to-cleansed) λαμπρὸν (to-en-lamped) καὶ (and) περιεζωσμένοι ( having-had-come-to-be-en-girded-about ) περὶ (about) τὰ (to-the-ones) στήθη (to-chests) ζώνας (to-girdings) χρυσᾶς . ( to-golden )
15:6. et exierunt septem angeli habentes septem plagas de templo vestiti lapide mundo candido et praecincti circa pectora zonis aureisAnd the seven angels came out of the temple, having the seven plagues, clothed with clean and white linen and girt about the breasts with golden girdles.
6. and there came out from the temple the seven angels that had the seven plagues, arrayed with stone, pure bright, and girt about their breasts with golden girdles.
And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles:

6: И вышли из храма семь Ангелов, имеющие семь язв, облеченные в чистую и светлую льняную одежду и опоясанные по персям золотыми поясами.
15:6  καὶ ἐξῆλθον οἱ ἑπτὰ ἄγγελοι [οἱ] ἔχοντες τὰς ἑπτὰ πληγὰς ἐκ τοῦ ναοῦ, ἐνδεδυμένοι λίνον καθαρὸν λαμπρὸν καὶ περιεζωσμένοι περὶ τὰ στήθη ζώνας χρυσᾶς.
15:6. et exierunt septem angeli habentes septem plagas de templo vestiti lapide mundo candido et praecincti circa pectora zonis aureis
And the seven angels came out of the temple, having the seven plagues, clothed with clean and white linen and girt about the breasts with golden girdles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:6: The seven angels came out of the temple - To show that they were sent from God himself.
Clothed in pure and white linen - Habited as priests. For these habits see Exo 28:6, Exo 28:8; and see the note on Rev 1:13.
Albert Barnes: Notes on the Bible - 1834
15:6: And the seven angels - See the notes on Rev 15:1.
Came out of the temple - Were seen to come from the temple; that is, from the immediate presence of God.
Having the seven plagues - See the notes on Rev 15:1. Each one entrusted with a single "plague" to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The symbols of their office - the golden vials - were given to them afterward, Rev 15:7.
Clothed in pure and white linen - The emblem of holiness - the common representation in regard to the heavenly inhabitants. See the notes on Rev 3:4; Rev 7:13. Compare Mat 17:2; Luk 9:29; Mar 16:5.
And having their breasts girded with golden girdles - See the notes on Rev 1:13. The meaning is, that they were attired in a manner befitting their rank and condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: the seven angels: Rev 15:1
clothed: Rev 1:13; Exo 28:5-8; Eze 44:17, Eze 44:18; Luk 24:4
Geneva 1599
15:6 And the seven angels came out of the temple, having the (10) seven plagues, clothed in (11) pure and white linen, and having their breasts (12) girded with golden girdles.
(10) That is, commandments to inflict those seven plagues, by way of metonymy.
(11) Which was in old time a sign of the kingly or princely dignity.
(12) This girding was a sign of diligence, and the girdle of gold was a sign of sincerity and trustworthiness in taking in charge the commandments of God.
John Gill
15:6 And the seven angels came out of the temple,.... By which it appears, that they are such who are of, or belong to the church of Christ; and are either ministers, or members of churches, who will be the executioners of God's wrath upon the beast, and his followers; some copies, and the Complutensian edition, read, "out of heaven":
having the seven plagues; that is, they were appointed to inflict them, and were preparing and furnishing for it, and quickly had orders to do it:
clothed in pure and white linen; in which habit angels have been used to appear, as at our Lord's resurrection and ascension, and is by some thought to be expressive of the purity and holiness of angels; but rather saints are meant, who appear in the habit of priests, being all made kings and priests; and denotes their being clothed with the pure and spotless robe of Christ's righteousness, which is fine linen, clean and white, and the righteousness of the saints, Rev_ 19:8 and also their spiritual joy in their present situation, and in the view of the destruction of antichrist, their sackcloth being put off, in which they, the witnesses, before appeared. So the linen garment of the high priest was, as Philo the Jew says (n), made of "fine linen", "most pure". The Alexandrian copy, and some copies of the Vulgate Latin version, and some exemplars mentioned by Andreas Caesariensis, an ancient commentator on this book, read, "clothed with a stone, pure and white"; as if they were arrayed in garments of stone, which is not likely; unless reference is had to the stone asbestos, of an iron colour, found, as Pliny says (o), in the mountains of Arcadia, of which linen was made, called "asbestinum", and of that garments; which were so far from being consumed by fire, that they became clean and brighter by it; or to the Carystian stone, which the inhabitants of Carystus used to comb, spin, and weave, and make carpets of (p).
And having their breasts girded with golden girdles; such an one as Christ himself was girded with, Rev_ 1:13 and this some understand of the love, which the breasts of angels are filled with towards the saints, and their readiness to perform all good offices to them, and to execute the judgments of God upon their enemies, whenever they have orders: but since these angels come out of the temple, and members of Gospel churches seem designed, rather this is to be understood either of the grace of faith, which is much more precious than of gold that perisheth, which receives the righteousness of Christ, puts it on, and girds it about the believer; or of love, the love of God and Christ, which encompass the saints about, and constrain them, and engage them in fervent love to them, and one another: or of the girdle of truth, Eph 6:14 which is near and close to them, and which keeps them close to Christ; nor can they depart totally and finally from him, or that; or in general, this may denote their strength and readiness for what service they shall be called to; see Lk 12:35.
(n) De Somniis, p. 597. (o) Nat. Hist. l. 37. c. 10. (p) Pancirol, rer. memorab. par. 1. tit. 4. & Salmuth in ib. Plin. l. 19. c. 1. Turueb. Adversar. l. 23. c. 1. Schotti Thaumaturg, l. 2. sect. 10. p. 118.
John Wesley
15:6 And the seven angels came out of the temple - As having received their instructions from the oracle of God himself. St. John saw them in heaven, Rev_ 15:1, before they went into the temple. They appeared in habits like those the high priest wore when he went into the most holy place to consult the oracle. In this was the visible testimony of God's presence. Clothed in pure white linen - Linen is the habit of service and attendance. Pure - unspotted, unsullied. White - Or bright and shining, which implies much more than bare innocence. And having their breasts girt with golden girdles - In token of their high dignity and glorious rest.
Robert Jamieson, A. R. Fausset and David Brown
15:6 having--So B reads. But A and C, read "who have": not that they had them yet (compare Rev_ 15:7), but they are by anticipation described according to their office.
linen--So B reads. But A, C, and Vulgate, "a stone." On the principle that the harder reading is the one least likely to be an interpolation, we should read, "a stone pure ('and' is omitted in A, B, C, and ANDREAS), brilliant" (so the Greek): probably the diamond. With English Version, compare Acts 1:10; Acts 10:30.
golden girdles--resembling the Lord in this respect (Rev_ 1:13).
15:715:7: Եւ ՚ի չորից կենդանեացն տուաւ եւթն հրեշտակացն՝ եւթն սկաւառակս լի՛ ցասմամբն Աստուծոյ կենդանւոյն յաւիտեանս յաւիտենից:
7 Եւ չորս կենդանիների կողմից եօթը հրեշտակներին տրուեցին եօթը սկաւառակներ՝ լի ցասումովն Աստծու, որ կենդանի է յաւիտեանս յաւիտենից:
7 Չորս կենդանիներէն մէկը եօթը հրեշտակներուն եօթը ոսկեղէն սկաւառակներ տուաւ յաւիտեանս յաւիտենից կենդանի եղող Աստուծոյ բարկութիւնովը լեցուն։
Եւ [202]ի չորից կենդանեացն [203]տուաւ եւթն հրեշտակացն եւթն [204]սկաւառակս լի ցասմամբն Աստուծոյ կենդանւոյն յաւիտեանս յաւիտենից:

15:7: Եւ ՚ի չորից կենդանեացն տուաւ եւթն հրեշտակացն՝ եւթն սկաւառակս լի՛ ցասմամբն Աստուծոյ կենդանւոյն յաւիտեանս յաւիտենից:
7 Եւ չորս կենդանիների կողմից եօթը հրեշտակներին տրուեցին եօթը սկաւառակներ՝ լի ցասումովն Աստծու, որ կենդանի է յաւիտեանս յաւիտենից:
7 Չորս կենդանիներէն մէկը եօթը հրեշտակներուն եօթը ոսկեղէն սկաւառակներ տուաւ յաւիտեանս յաւիտենից կենդանի եղող Աստուծոյ բարկութիւնովը լեցուն։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: И одно из четырех животных дало семи Ангелам семь золотых чаш, наполненных гневом Бога, живущего во веки веков.
15:7  καὶ ἓν ἐκ τῶν τεσσάρων ζῴων ἔδωκεν τοῖς ἑπτὰ ἀγγέλοις ἑπτὰ φιάλας χρυσᾶς γεμούσας τοῦ θυμοῦ τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων.
15:7. καὶ (And) ἓν (one) ἐκ (out) τῶν (of-the-ones) τεσσάρων ( of-four ) ζῴων (of-lifelets) ἔδωκεν (it-gave) τοῖς (unto-the-ones) ἑπτὰ (unto-seven) ἀγγέλοις (unto-messengers) ἑπτὰ (to-seven) φιάλας (to-bowls) χρυσᾶς ( to-golden ) γεμούσας ( to-saturating ) τοῦ (of-the-one) θυμοῦ (of-a-passion) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ζῶντος (of-lifing-unto) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων. (of-ages)
15:7. et unus ex quattuor animalibus dedit septem angelis septem fialas aureas plenas iracundiae Dei viventis in saecula saeculorumAnd one of the four living creatures gave to the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.
7. And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever.
And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever:

7: И одно из четырех животных дало семи Ангелам семь золотых чаш, наполненных гневом Бога, живущего во веки веков.
15:7  καὶ ἓν ἐκ τῶν τεσσάρων ζῴων ἔδωκεν τοῖς ἑπτὰ ἀγγέλοις ἑπτὰ φιάλας χρυσᾶς γεμούσας τοῦ θυμοῦ τοῦ θεοῦ τοῦ ζῶντος εἰς τοὺς αἰῶνας τῶν αἰώνων.
15:7. et unus ex quattuor animalibus dedit septem angelis septem fialas aureas plenas iracundiae Dei viventis in saecula saeculorum
And one of the four living creatures gave to the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:7: And one of the four beasts - See the notes on Rev 4:6-7. Which one of the four is not mentioned. From the explanation given of the design of the representation of the "four beasts," or living creatures, in the notes on Rev 4:6-7, it would seem that the meaning here is, that the great principles of that divine government would be illustrated in the events which are now to occur. In events that were so closely connected with the honor of God and the triumph of his cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of divine administration, would be particularly interested.
Gave unto the seven angels seven golden vials - The word used here - φιάλη phialē - means properly, "a bowl or goblet, having more breadth than depth" (Robinson, Lexicon). Our word vial, though derived from this, means rather a thin long bottle of glass, used particularly by apothecaries and druggists. The word would be better rendered by "bowl" or "goblet," and probably the representation here was of such bowls as were used in the temple service. See the notes on Rev 5:8. They are called in Rev 16:1, "vials of the wrath of God"; and here they are said to be "full of the wrath of God." The allusion seems to be to a drinking cup or goblet filled with poison, and given to persons to drink - an allusion drawn from one of the methods of punishment in ancient times. See the notes on Rev 14:10. These vials or goblets thus became emblems of divine wrath, to be inflicted on the beast and his image.
Full of the wrath of God - Filled with what represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe divine judgments on this great anti-Christian power. See Rev 16:2-4, Rev 16:8, Rev 16:10, Rev 16:12, Rev 16:17.
Who liveth foRev_er and ever - The eternal God. The particular object in referring to this attribute here appears to be, that though there may seem to be delay in the execution of his purposes, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like people, if they are not soon accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: one: Rev 4:6-9
seven: Rev 5:8, Rev 16:2-21, Rev 17:1, Rev 21:9; Psa 75:8; Jer 25:15
who: Rev 4:9, Rev 10:6; Th1 1:9
Geneva 1599
15:7 And one of the (13) four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.
(13) Of these before (Rev_ 4:7).
John Gill
15:7 And one of the four beasts,.... Or living creatures: now we hear of them, as of the four and twenty elders, under the blowing of the seventh trumpet, Rev_ 11:16 with which this vision is contemporary; these living creatures are the ministers of the Gospel; See Gill on Rev_ 4:6 and this was one, or the first of them, who was like a lion, for fortitude and courage, and whose voice was as the noise of thunder, Rev_ 4:7 and so fitly represents those ministers who shall give out the vials of God's wrath: not any particular person is designed, who shall be at this time; and much less Luke the evangelist, as Lord Napier thinks; nor Peter, who prophesied of the last time, 2Pet 3:10 as Grotius; but a set of Gospel ministers, comparable to one of the living creatures John had before seen; of whom it is said, that they
gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever: these seven vials are for the seven last plagues to be put into, and out of which they are to be taken, or poured, and inflicted; see Rev_ 21:9 hence it appears, that the seven plagues, and the wrath of God, are the same thing, and both design God's judgments upon antichrist; and these being expressed by "vials", which are measures, and large ones, show the large abundance and plenteous effusion of God's wrath, and the secret, sudden, and irresistible power of it; and yet that it will be poured out in measure, according to righteous judgment, and therefore it is put into vials; and these golden ones, expressive of the purity, holiness, and justice of the divine proceedings: and it will be very terrible; it will be, not the wrath of men, but of God, and a cup of the fierceness of his wrath; it will be the wrath of the living God, of him that lives for ever, and as he is, such will his wrath be; it will continue for ever, for this wrath will issue in the everlasting destruction of antichrist: so the wrath of God is signified by a wine cup of fury, Jer 25:15 and that destruction, and those plagues which God designed to bring upon Pharaoh, are by Jonathan ben Uzziel, in his Targum on Gen 40:12 called "a vial of wrath", which he should drink of: and in the pouring out of there seven vials, there is in some of them a manifest allusion to the plagues of Egypt. So the cup of trembling, in Is 51:17 is by the Targumists called "a vial", and also "the cup of fury", Is 51:22 and that these vials were not small narrow mouthed vessels, but large broad mouthed ones, and more properly basins or bowls, is manifest from the use of the word with Jewish writers. The dishes on which the loaves of the shewbread were set, each of which loaves was ten hands breadth long, and five broad (q), are by the Targums of Jonathan and Jerusalem on Ex 25:29 called "vials"; and so the chargers offered at the dedication of the tabernacle, Num 7:13 are, by the same, rendered vials, which weighed 130 shekels; and so the silver bowl they offered, is, by Josephus (r), called a vial: the bowls in Amos 6:6 are, by the Targum there, said to be "silver vials". The lordly dish brought by Jael to Sisera, Judg 5:25 the Targum calls the vial of the mighty ones; and the earthen vessels used at the trial of the suspected wife, and at the cleansing of the leper, are both by Jewish writers said to be "vials" (s). Now these vials were given to the seven angels by one of the living creatures, the ministers of the word; from whence it seems that these angels design members of churches, as distinct from ministers; and may intend civil magistrates, and very principal ones, as kings of the earth, who, in this state of things, and times, will belong to the churches, and will be the instruments of destroying antichrist: and these vials may be said to be given to them by the ministers, since they will execute this vengeance in consequence of their prayers, and the churches', called vials full of odours, Rev_ 5:8 and because these great men will be stirred up by the ministers of the Gospel, and by their ministrations, to do this work; see Rev_ 18:4.
(q) Misn. Menachot, c. 11. sect. 4, 5. (r) Antiqu. l. 3. c. 8. sect. 10. (s) Misn. Sota, c. 2. sect. 2. Joseph Antiqu. l. 3. c. 11. sect. 6. Misn. Negaim, c. 10. sect. 1.
John Wesley
15:7 And one of the four living creatures gave the seven angels - After they were come out of the temple. Seven golden phials - Or bowls. The Greek word signifies vessels broader at the top than at the bottom. Full of the wrath of God, who liveth for ever and ever - A circumstance which adds greatly to the dreadfulness of his wrath.
Robert Jamieson, A. R. Fausset and David Brown
15:7 one of the four beasts--Greek, "living creatures." The presentation of the vials to the angels by one of the living creatures implies the ministry of the Church as the medium for manifesting to angels the glories of redemption (Eph 3:10).
vials--"bowls"; a broad shallow cup or bowl. The breadth of the vials in their upper part would tend to cause their contents to pour out all at once, implying the overwhelming suddenness of the woes.
full of . . . wrath--How sweetly do the vials full of odors, that is, the incense-perfumed prayers of the saints, contrast with these!
15:815:8: Եւ լցա՛ւ տաճարն ծխով փառացն Աստուծոյ՝ եւ զօրութեան նորա. եւ ո՛չ ոք կարէ մտանել ՚ի տաճարն՝ մինչեւ կատարեսցին եւթն հարուածքն յեւթն հրեշտակացն[5269]:[5269] Ոմանք. Եւ զօրութեանն նորա։
8 Եւ տաճարը լցուեց Աստծու փառքի եւ նրա զօրութեան ծխով: Եւ ոչ ոք չէր կարող մտնել տաճարը, մինչեւ աւարտուեցին եօթը հրեշտակների եօթը պատուհասները:
8 Տաճարը Աստուծոյ փառքէն ու անոր զօրութենէն ծուխով լեցուեցաւ ու մէ՛կը չէր կրնար տաճարը մտնել, մինչեւ կատարուին եօթը հրեշտակներուն եօթը հարուածները։
Եւ լցաւ տաճարն ծխով փառացն Աստուծոյ եւ զօրութեան նորա. եւ ոչ ոք կարէր մտանել ի տաճարն` մինչեւ կատարեսցին եւթն հարուածքն եւթն հրեշտակացն:

15:8: Եւ լցա՛ւ տաճարն ծխով փառացն Աստուծոյ՝ եւ զօրութեան նորա. եւ ո՛չ ոք կարէ մտանել ՚ի տաճարն՝ մինչեւ կատարեսցին եւթն հարուածքն յեւթն հրեշտակացն[5269]:
[5269] Ոմանք. Եւ զօրութեանն նորա։
8 Եւ տաճարը լցուեց Աստծու փառքի եւ նրա զօրութեան ծխով: Եւ ոչ ոք չէր կարող մտնել տաճարը, մինչեւ աւարտուեցին եօթը հրեշտակների եօթը պատուհասները:
8 Տաճարը Աստուծոյ փառքէն ու անոր զօրութենէն ծուխով լեցուեցաւ ու մէ՛կը չէր կրնար տաճարը մտնել, մինչեւ կատարուին եօթը հրեշտակներուն եօթը հարուածները։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: И наполнился храм дымом от славы Божией и от силы Его, и никто не мог войти в храм, доколе не окончились семь язв семи Ангелов.
15:8  καὶ ἐγεμίσθη ὁ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ θεοῦ καὶ ἐκ τῆς δυνάμεως αὐτοῦ, καὶ οὐδεὶς ἐδύνατο εἰσελθεῖν εἰς τὸν ναὸν ἄχρι τελεσθῶσιν αἱ ἑπτὰ πληγαὶ τῶν ἑπτὰ ἀγγέλων.
15:8. καὶ ( And ) ἐγεμίσθη ( it-was-saturated-to ) ὁ ( the-one ) ναὸς ( a-temple ) καπνοῦ ( of-a-smoke ) ἐκ (out) τῆς ( of-the-one ) δόξης ( of-a-recognition ) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) ἐκ (out) τῆς (of-the-one) δυνάμεως (of-an-ability) αὐτοῦ, (of-it,"καὶ (and) οὐδεὶς ( not-moreover-one ) ἐδύνατο ( it-was-abling ) εἰσελθεῖν ( to-have-had-came-into ) εἰς ( into ) τὸν (to-the-one) ναὸν (to-a-temple) ἄχρι (unto-whilst) τελεσθῶσιν (they-might-have-been-finished-unto) αἱ (the-ones) ἑπτὰ ( seven ) πληγαὶ ( smitings ) τῶν (of-the-ones) ἑπτὰ (of-seven) ἀγγέλων. (of-messengers)
15:8. et impletum est templum fumo a maiestate Dei et de virtute eius et nemo poterat introire in templum donec consummarentur septem plagae septem angelorumAnd the temple was filled with smoke from the majesty of God and from his power. And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
8. And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, till the seven plagues of the seven angels should be finished.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled:

8: И наполнился храм дымом от славы Божией и от силы Его, и никто не мог войти в храм, доколе не окончились семь язв семи Ангелов.
15:8  καὶ ἐγεμίσθη ὁ ναὸς καπνοῦ ἐκ τῆς δόξης τοῦ θεοῦ καὶ ἐκ τῆς δυνάμεως αὐτοῦ, καὶ οὐδεὶς ἐδύνατο εἰσελθεῖν εἰς τὸν ναὸν ἄχρι τελεσθῶσιν αἱ ἑπτὰ πληγαὶ τῶν ἑπτὰ ἀγγέλων.
15:8. et impletum est templum fumo a maiestate Dei et de virtute eius et nemo poterat introire in templum donec consummarentur septem plagae septem angelorum
And the temple was filled with smoke from the majesty of God and from his power. And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:8: The temple was filled with smoke - So was the tabernacle when consecrated by Moses, Exo 40:34, Exo 40:35, and the temple when consecrated by Solomon, Kg1 8:10, Kg1 8:11; Ch2 5:14. See Isa 6:4. This account seems at least partly copied from those above.
When the high priest entered into the holy of holies, and the ordinary priest into the holy place, they always carried with them a great deal of smoking incense, which filled those places with smoke and darkness, which prevented them from considering too attentively the parts and ornaments of those holy places, and thus served to produce an air of majesty in the temple, which none dared to approach without the deepest reverence. To this Calmet thinks the allusion may be here.
Albert Barnes: Notes on the Bible - 1834
15:8: And the temple was filled with smoke - The usual symbol of the divine presence in the temple. See the notes on Isa 4:5; Isa 6:4.
From the glory of God - From the manifestation of the divine majesty. That is, the smoke was the proper accompaniment of the Divine Being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: "And mount Sinai was altogether on a smoke, because the Lord descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly," Exo 19:18. The purpose here seems to have been, partly to represent the smoke as the proper symbol of the divine presence, and partly to represent it as so filling the temple that no one could enter it until the seven plagues were fulfilled.
And from his power - Produced by his power; and the symbol of his power.
And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled - Until those vials had been poured out, and all that was indicated by them was accomplished. The meaning here seems to be, that no one would be permitted to enter to make intercession - to turn away his wrath - to divert him from his purpose. That is, the purpose of punishment had been formed, and would certainly be executed. The agents or instrumentalities in this fearful work had been now sent forth, and they would by no means be recalled. The mercy-seat, in this respect, was inaccessible; the time of judgment on the great foe had come, and the destruction of the grand enemy of the church was certain. The point, therefore, at which this vision leaves us is, that where all the preparations are made for the infliction of the threatened punishment on the grand anti-Christian power which had so long stood up against the truth; where the agents had prepared to go forth; and where no intercession will ever avail to turn away the infliction of the divine wrath. The detail follows in the next chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: was: Exo 40:34; Kg1 8:10; Ch2 5:14; Psa 18:8-14; Isa 6:4
from the: Psa 29:9; Th2 1:9
no: Jer 15:1; Lam 3:44; Rom 11:33
till: Rev 15:1
Geneva 1599
15:8 And the temple was filled with smoke from the glory of God, and from his power; (14) and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
(14) None of those seven angels could return, till he had performed fully the charge committed to him, according to the decree of God.
John Gill
15:8 And the temple was filled with smoke,.... Not with the smoke of false doctrine and superstition; that comes out of the bottomless pit, this from God, Rev_ 9:2 and besides, Gospel churches will grow purer and purer, while the seven angels are pouring out the vials: but rather this may be understood of judicial blindness and hardness of heart, upon the antichristian party, which will come upon them from God in righteous judgment; so that they will not be reformed by the plagues, and vials of wrath, nor repent of their sins; but blaspheme God, who has power over the plagues, and so shall not be able to enter into the temple: or else this may design God's powerful and gracious presence in his church, in allusion to the cloud which filled the tabernacle, so that Moses could not enter; and which filled the temple, so that the priests could not minister, Ex 40:34 since this is said to be
from the glory of God, and from his power; whose presence is the glory in the midst of his church, and a covert, a protection and defence, to the saints, so that none can come into the temple to hurt them: see Is 4:5 or rather this intends "the smoke of the anger of God", as the Ethiopic version renders it, and which is intolerable; and it may have respect not only to the wrath of God, which is insupportable, but to that great affliction which will befall the saints in those times, through the last struggle of the beast; called the earthquake, and the hour of temptation, and a time of trouble, as never the like was, and which will be shortened for the elect's sake:
and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled. None of the anti-Christian party will attempt to enter in, because of their blindness and obduracy; nor can they get in to do any mischief, because the glorious and powerful presence of God is a defence against them: and this may also have some respect to the darkness of God's judgments, which will not be clearly manifest until these seven plagues are accomplished; till that time God's judgments on antichrist will remain a great deep, and be unsearchable; there will be no entering into the temple, so as fully to understand them, which is meant by going into the sanctuary of God, Ps 73:17 and this makes the interpretation of the pouring out of these vials, in the next chapter, very difficult.
John Wesley
15:8 And the temple was filled with smoke - The cloud of glory was the visible manifestation of God's presence in the tabernacle and temple. It was a sign of protection at erecting the tabernacle and at the dedication of the temple. But in the judgment of Korah the glory of the Lord appeared, when he and his companions were swallowed up by the earth. So proper is the emblem of smoke from the glory of God, or from the cloud of glory, to express the execution of judgment, as well as to be a sign of favour. Both proceed from the power of God, and in both he is glorified. And none - Not even of those who ordinarily stood before God. Could go into the temple - That is, into the inmost part of it. Till the seven plagues of the seven angels were fulfilled - Which did not take up a long time, like the seven trumpets, but swiftly followed each other.
Robert Jamieson, A. R. Fausset and David Brown
15:8 temple . . . filled-- (Is 6:4); compare Ex 40:34; 2Chron 5:14, as to the earthly temple, of which this is the antitype.
the glory of God and . . . power--then fully manifested.
no man was able to enter . . . the temple--because of God's presence in His manifested glory and power during the execution of these judgments.