Յայտնութիւն / Revelation - 7 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The things contained in this chapter came in after the opening of the six seals, which foretold great calamities in the world; and before the sound of the seven trumpets, which gave notice of great corruptions arising in the church: between these comes in this comfortable chapter, which secures the graces and comforts of the people of God in times of common calamity. We have, I. An account of the restraint laid upon the winds, ver. 1-3. II. The sealing of the servants of God, ver. 4-8. III. The songs of angels and saints on this occasion, ver. 9-12. IV. A description of the honour and happiness of those who had faithfully served Christ, and suffered for him, ver. 13, &c.
Adam Clarke: Commentary on the Bible - 1831
The four angels holding the four winds of heaven, Rev 7:1. The angel with the seal of the living God, and sealing the servants of God out of the twelve tribes, whose number amounted to one hundred and forty-four thousand, Rev 7:2-8. Besides these, there was an innumerable multitude from all nations, who gave glory to God and the Lamb, Rev 7:9-12. One of the elders shows who these are, and describes their most happy state, Rev 7:13-17.
Albert Barnes: Notes on the Bible - 1834
7:0: The state of things represented in this chapter Rev_. 7 is, that where there had been awful consternation and alarm, as if the end of the world were coming, and where the signs of the approaching consummation of all things are, as it were, held back until there should be an opportunity of sealing the number that was to be saved. This is symbolized by four angels standing in the four quarters of the earth, and holding the winds and the storms that they should not blow on the earth until the servants of God should be sealed in their foreheads. The idea is that of sudden destruction about to burst on the world, which, if unrestrained, would apparently bring on the consummation of all things, but which is held back until the purposes of God in regard to his people shall be accomplished - that is, until those who are the true servants of God shall be designated by some appropriate mark. This furnishes an opportunity of disclosing a glorious vision of those who will be saved, alike among the Jews and the Gentiles. The fact, as seen in the symbol, is, that the end of the world does not come at the opening of the sixth seal, as it seemed as if it would, and as it was anticipated in the time of the consternation. The number of the chosen was not complete, and the impending wrath was therefore suspended. God interposes in favor of his people, and discloses in vision a vast number from all lands who will yet be saved, and the winds and storms are held back as if by angels.
The points, then, that are apparent in this chapter, without any reference now to the question of the application, are the following:
(1) The impending ruin that seemed about to spread over the earth, apparently bringing on the consummation of all things, restrained or suspended, Rev 7:1. This impending ruin is symbolized by the four winds of heaven that seemed about to sweep over the world; the interposition of God is represented by the four angels who have power over those winds to hold them back, as if it depended on their will to let them loose and to spread ruin over the earth or not.
(2) a suspension of these desolating influences and agents until another important purpose could be accomplished - that is, until the servants of God could be sealed in their foreheads, Rev 7:2-3. Another angel, acting independently of the four first seen, and having power to command, appears in the east, having the seal of the living God; and he directs the four angels having the four winds not to let them loose upon the earth until the servants of God should be sealed in their foreheads. This obviously denotes some suspension of the impending wrath, and for a specific purpose, that something might be done by which the true servants of God would be so marked as to be publicly known - as if they had a mark or brand to that effect imprinted on their foreheads. Whatever would serve to designate them, to determine who they were, to ascertain their number, would be a fulfillment of this act of the sealing angel. The length of time during which it would be done is not designated; the essential thing is, that there would be a suspension of impending judgments, in order that it might be done. Whether this was to occupy a longer or a shorter period is not determined by the symbol; nor is it determined when the winds thus held back would be suffered to blow.
(3) the number of the sealed, Rev 7:4-8. The seer does not represent himself as actually beholding the process of sealing, but he says that he heard the number of those who were sealed. That number was an hundred and forty-four thousand, and they were selected from the twelve tribes of the children of Israel - Levi being reckoned, who was not usually numbered with the tribes, and the tribe of Dan being omitted. The number from each tribe, large or small, was the same; the entire portion selected being but a very small part of the whole. The general idea here, whatever may be the particular application, is, that there would be a selection, and that the whole number of the tribe would not be embraced; that the selection would be made from earth tribe, and that all would have the same mark, and be saved by the same means. It would not be in accordance with the nature of symbolic representation to suppose that the saved would be the precise number here referred to; but some great truth is designed to be represented by this fact. We should look, in the fulfillment, to some process by which the true servants of God would be designated; we should expect that a portion of them would be found in each one of the classes here denoted by a tribe; we should suppose that the true servants of God thus referred to would be as safe in the times of peril as if they were designated by a visible mark.
(4) after this, another vision presents itself to the seer. It is that of a countless multitude before the throne, redeemed out of all nations, with palms in their hands, Rev 7:9-17. The scene is transferred to heaven, and there is a vision of all the redeemed - not only of the hundred and forty-four thousand, but of all who would be rescued and saved from a lost world. The design is doubtless to cheer the hearts of the true friends of God in times of gloom and despondency, by a view of the great numbers that will be saved, and the glorious triumph that awaits the redeemed in heaven. This portion of the vision embraces the following particulars:
(a) A vast multitude, which no man can number, is seen before the throne in heaven. They are clad in white robes - emblems of purity; they have palms in their hands - emblems of victory, Rev 7:9.
(b) They are engaged in ascribing praise to God, Rev 7:10.
(c) The angels, the elders, and the four living creatures, fall down before the throne, and unite with the redeemed in ascriptions of praise, Rev 7:11-12.
(d) A particular inquiry is made of the seer - evidently to call his attention to it - respecting those who appear there in white robes, Rev 7:13.
(e) To this inquiry it is answered, that they were those who had come up out of great tribulation, and who had washed their robes, and had made them pure in the blood of the Lamb, Rev 7:14.
(f) Then follows a description of their condition and employment in heaven, Rev 7:15-17. They are constantly before the throne; they serve God continually; they neither hunger nor thirst; they are not subjected to the burning heat of the sun; they are provided for by the Lamb in the midst of the throne; and all tears are foRev_er wiped away from their eyes.
This must be regarded, I think, as an episode, having no immediate connection with what precedes or with what follows. It seems to be thrown in here - while the impending judgments of the sixth seal are suspended, and before the seventh is opened - to furnish a relief in the contemplation of so many scenes of woe, and to cheer the soul with inspiring hopes from the view of the great number that would ultimately be saved. While these judgments, therefore, are suspended, the mind is directed on to the world of triumph, as a view suited to sustain and comfort those who would be partakers in the scenes of woe. At the same time it is one of the most touching and beautiful of all the representations of heaven ever penned, and is eminently adapted to comfort those, in all ages, who are in a vale of tears.
In the exposition it will be proper Rev 7:1-8 to inquire into the fair meaning of the language employed in the symbols; and then to inquire whether there are any known facts to which the description is applicable. The first inquiry may and should be pursued independently of the other; and it may be added, that the explanation offered on this may be correct, even if the other should be erroneous. The same remark, also, is applicable to the remainder of the chapter Rev 7:9-17, and indeed is of general applicability in the exposition of this book.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 7:1, An angel seals the servants of God in their foreheads; Rev 7:4, The number of them that were sealed. of the tribes of Israel a certain number; Rev 7:9, Of all the other nations an innumerable multitude, which stand before the throne, clad in white robes, and palms in their hands; Rev 7:14, Their robes were washed in the blood of the Lamb.
John Gill
INTRODUCTION TO REVELATION 7
This chapter contains a vision seen at the end of the sixth, and at the opening of the seventh seal, which expresses the security of the saints in all ages following, the praises of angels and men on that account, and the happiness of all the people of God in the millennium state. First, a vision of four angels is seen restraining the winds from blowing on the earth, sea, and trees, Rev_ 7:1; then of another angel, described by the place from whence he came, the east; by what he had, the seal of the living God, and by his cry to the four angels not to hurt the earth, sea, and trees, until the servants of God were sealed, Rev_ 7:2, and then follows the number of the sealed ones in general, Rev_ 7:4, and the particular number of them out of each tribe of Israel, Rev_ 7:5. After which is another vision of all the elect of God together, described by the numberless multitude of them; by their descent from all nations; by their position and situation before the throne, and the Lamb; by their habit and attire, and by their loud cry, ascribing salvation to God, and to the Lamb, Rev_ 7:9, who are joined by all the angels around them, worshipping God, and ascribing glory to him, Rev_ 7:11. And next is described the happiness of this numerous company, in the thousand years' reign, introduced by some discourse which passed between John, and one of the elders, Rev_ 7:13, who are said to be before the throne, to serve God continually, and to have his presence, Rev_ 7:15, to be free from everything troublesome and distressing, Rev_ 7:16, and to be fed by the Lamb, and to be led by him to fountains of living water, and to have all their tears wiped away from them, Rev_ 7:17.
7:17:1: Եւ յետ այնորիկ տեսի՝ չո՛րս հրեշտակս զի կային ՚ի չո՛րս անկիւնս երկրի. եւ ունէին զչորս հողմս երկրի՝ զի մի՛ շնչեսցէ հողմ ՚ի վերայ երկրի, եւ մի՛ ՚ի ծովու՝ եւ մի՛ ՚ի ծառս:
1 Եւ դրանից յետոյ տեսայ չորս հրեշտակներ, որոնք կանգնել էին երկրի չորս անկիւններին եւ պահել էին երկրի չորս հողմերը, որպէսզի հողմ չփչի ո՛չ երկրի, ո՛չ ծովի եւ ո՛չ էլ ծառերի վրայ:
7 Անկէ յետոյ տեսայ չորս հրեշտակներ, որոնք երկրին չորս անկիւնը կեցեր էին ու երկրին չորս հովերը բռներ էին, որպէս զի երկրի վրայ հով չփչէ, ո՛չ ծովու վրայ, ո՛չ ալ ծառի մը վրայ։
Եւ յետ այնորիկ տեսի չորս հրեշտակս զի կային ի չորս անկիւնս երկրի, եւ ունէին զչորս հողմս երկրի, զի մի՛ շնչեսցէ հողմ ի վերայ երկրի եւ մի՛ ի ծովու եւ մի՛ ի ծառս:

7:1: Եւ յետ այնորիկ տեսի՝ չո՛րս հրեշտակս զի կային ՚ի չո՛րս անկիւնս երկրի. եւ ունէին զչորս հողմս երկրի՝ զի մի՛ շնչեսցէ հողմ ՚ի վերայ երկրի, եւ մի՛ ՚ի ծովու՝ եւ մի՛ ՚ի ծառս:
1 Եւ դրանից յետոյ տեսայ չորս հրեշտակներ, որոնք կանգնել էին երկրի չորս անկիւններին եւ պահել էին երկրի չորս հողմերը, որպէսզի հողմ չփչի ո՛չ երկրի, ո՛չ ծովի եւ ո՛չ էլ ծառերի վրայ:
7 Անկէ յետոյ տեսայ չորս հրեշտակներ, որոնք երկրին չորս անկիւնը կեցեր էին ու երկրին չորս հովերը բռներ էին, որպէս զի երկրի վրայ հով չփչէ, ո՛չ ծովու վրայ, ո՛չ ալ ծառի մը վրայ։
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7:11: И после сего видел я четырех Ангелов, стоящих на четырех углах земли, держащих четыре ветра земли, чтобы не дул ветер ни на землю, ни на море, ни на какое дерево.
7:1  μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον.
7:1. Μετὰ (With) τοῦτο (to-the-one-this) εἶδον (I-had-seen) τέσσαρας ( to-four ) ἀγγέλους (to-messengers) ἑστῶτας ( to-having-had-come-to-stand ) ἐπὶ ( upon ) τὰς ( to-the-ones ) τέσσαρας ( to-four ) γωνίας ( to-anglings-unto ) τῆς ( of-the-one ) γῆς , ( of-a-soil ) κρατοῦντας ( to-securing-unto ) τοὺς ( to-the-ones ) τέσσαρας ( to-four ) ἀνέμους ( to-winds ) τῆς (of-the-one) γῆς, (of-a-soil,"ἵνα (so) μὴ (lest) πνέῃ (it-might-current-unto,"ἄνεμος (a-wind,"ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil,"μήτε (lest-also) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) μήτε (lest-also) ἐπὶ (upon) πᾶν (to-all) δένδρον. (to-a-tree)
7:1. post haec vidi quattuor angelos stantes super quattuor angulos terrae tenentes quattuor ventos terrae ne flaret ventus super terram neque super mare neque in ullam arboremAfter these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that they should not blow upon the earth nor upon the sea nor on any tree.
1. After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that no wind should blow on the earth, or on the sea, or upon any tree.
7:1. After these things, I saw four Angels standing above the four corners of the earth, holding the four winds of the earth, so that they would not blow upon the earth, nor upon the sea, nor upon any tree.
7:1. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree:

1: И после сего видел я четырех Ангелов, стоящих на четырех углах земли, держащих четыре ветра земли, чтобы не дул ветер ни на землю, ни на море, ни на какое дерево.
7:1  μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶτας ἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς, κρατοῦντας τοὺς τέσσαρας ἀνέμους τῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον.
7:1. post haec vidi quattuor angelos stantes super quattuor angulos terrae tenentes quattuor ventos terrae ne flaret ventus super terram neque super mare neque in ullam arborem
After these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that they should not blow upon the earth nor upon the sea nor on any tree.
7:1. After these things, I saw four Angels standing above the four corners of the earth, holding the four winds of the earth, so that they would not blow upon the earth, nor upon the sea, nor upon any tree.
7:1. And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Первое видение второго порядка говорит о выделении праведных из среды нечестивых при общемировых бедствиях приближающегося конца мира. - Сначала пред пророческим взором Иоанна раскрывается картина спокойного исторического развития христианского Мира под образом четырех Ангелов, удерживающих ветры от их разрушительных действий. Это во всяком случае Ангелы добрые, а не злые, как полагает Андрей Кесар., и их образ указывает на то, что христианство представляет собою в истории несравненно большую гарантию мира и спокойствия, чем языческие религии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Vision of Heaven.A. D. 95.
1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. 4 And I heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand of all the tribes of the children of Israel. 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job's eldest son. Errors are as wind, by which those who are unstable are shaken, and carried to and fro, Eph. iv. 14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand.

II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed--to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished--the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel--twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God's chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (v. 9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged.

III. We have the songs of saints and angels on this occasion, v. 9-12, where observe,

1. The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervour.

2. Here is the song of the angels (v. 11, 12), where observe, (1.) Their station--before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behaviour in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God--his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what is the work of heaven, and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.
Adam Clarke: Commentary on the Bible - 1831
7:1: And after these things - Immediately after the preceding vision.
I saw four angels - Instruments which God employs in the dispensation of his providence; we know not what.
On the four corners of the earth - On the extreme parts of the land of Judea, called ἡ γη, the land, or earth, by way of eminence.
Holding the four winds - Preventing evil from every quarter. Earth - sea, nor on any tree; keeping the whole of the land free from evil, till the Church of Christ should wax strong, and each of his followers have time to prepare for his flight from Jerusalem, previously to its total destruction by the Romans.
Albert Barnes: Notes on the Bible - 1834
7:1: And after these things - After the vision of the things referred to in the opening of the sixth seal. The natural interpretation would be, that what is here said of the angels and the winds occurred after those things which are described in the pRev_ious chapter. The exact chronology may not be always observed in these symbolical representations, but doubtless there is a general order which is observed.
I saw four angels - He does not describe their forms, but merely mentions their agency. This is, of course, a symbolical representation. We are not to suppose that it would be literally fulfilled, or that, at the time referred to by the vision, four celestial beings would be stationed in the four quarters of the world for the purpose of checking and restraining the winds that blow from the four points of the compass. The meaning is, that events would occur which would be properly represented by four angels standing in the four quarters of the world, and having power over the winds.
Standing on the four corners of the earth - This language is, of course, accommodated to the pRev_ailing mode of speaking of the earth among the Hebrews. It was a common method among them to describe it as a vast plain, having four corners, those corners being the prominent points - north, south, east, and west. So we speak now of the four winds, the four quarters of the world, etc. The Hebrews spoke of the earth, as we do of the rising and setting of the sun and of the motions of the heavenly bodies, according to appearances, and without aiming at philosophical exactness. Compare the notes on Job 26:7. With this view they spoke of the earth as an extended plain, and as having boundaries or corners, as a plain or field naturally has. Perhaps, also, they used this language with some allusion to an edifice, as having four corners; for they speak also of the earth as having foundations. The language which the Hebrews used was in accordance with the pRev_ailing ideas and language of the ancients on the subject.
Holding the four winds of the earth - The winds blow in fact from every quarter, but it is convenient to speak of them as coming from the four principal points of the compass, and this method is adopted probably in every language. So among the Greeks and Latins, the winds were arranged under four classes - Zephyrus, Boreas, Notus, and Eurus - considered as under the control of a king, Aeolus. See Eschenburg, Man. Class. Literally, section 78, compare section 108. The angels here are represented as "holding" the winds - κρατοῦντας kratountas. That is, they held them back when about to sweep over the earth, and to produce far-spread desolation. This is an allusion to a popular belief among the Hebrews, that the agency of the angels was employed everywhere. It is not suggested that the angels had raised the tempest here, but only that they now restrained and controlled it. The essential idea is, that they had plower over those winds, and that they were now exercising that power by keeping them back when they were about to spread desolation over the earth.
That the wind should not blow on the earth - That there should be a calm, as if the winds were held back.
Nor on the sea - Nowhere - neither on sea nor land. The sea and the land constitute the surface of the globe, and the language here, therefore, denotes that there would be a universal calm.
Nor on any tree - To injure it. The language used here is such as would denote a state of profound quiet; as when we say that it is so still that not a leaf of the trees moves.
In regard to the literal meaning of the symbol here employed there can be no great difficulty; as to its application there may be more. The winds are the proper symbols of wars and commotions. Compare Dan 7:2. In Jer 49:36-37 the symbol is both used and explained: "And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. For I will cause Elam to be dismayed before their enemies, and before them that seek their life." So in Jer 51:1-2, a destroying wind is an emblem of destructive war: "I will raise up against Babylon a destroying wind, and will send unto Babylon fanners, that shall fan her, and shall empty her land." Compare Horace, Odes, b. i. 14. The essential ideas, therefore, in this portion of the symbol, cannot be mistaken. They are two:
(1) that at the period of time here referred to - after the opening of the sixth seal and before the opening of the seventh - there would be a state of things which would be well represented by rising tempests and storms, which if unrestrained would spread desolation afar; and,
(2) that this impending ruin was held back as if by angels having control of those winds; that is, those tempests were not suffered to go forth to spread desolation over the world. A suspended tempest calamity held in check; armies hovering on the borders of a kingdom, but not allowed to proceed for a time; hordes of invaders detained, or stayed in their march, as if by some restraining power not their own, and from causes not within themselves - any of these things would be an obvious fulfilling of the meaning of the symbol.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: after: Rev_. 4:1-6:17
four angels: Rev 4:6, Rev 9:14; Eze 7:2, Eze 37:9; Zac 1:18-20, Zac 6:1; Mat 24:31; Mar 13:27
holding: Isa 27:8; Jer 49:36; Dan 7:2, Dan 8:8; Jon 1:4; Mat 8:26, Mat 8:27, Mat 24:31
the wind: Rev 6:6, Rev 9:4; Isa 27:3
Geneva 1599
7:1 And (1) after these things I saw four angels standing on the (a) four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, (2) nor on any tree.
(1) The second part of this section is a preventing of danger, as we distinguished before in (Rev_ 6:1) that is, of the caution of God ahead of time to provide for his, after the example of the Israelites; (Ex 8:23) the faithful are exempted from the plagues of this wicked world. This section is a dialogue and bringing in for this whole chapter by occasion of the prediction and argument of the sixth seal. For first harm is withheld from the elect, (Rev_ 7:1-9). Then thanks are given by the elect for that cause (Rev_ 7:10-12). Lastly, the accomplishment of it is set forth to the end of the chapter. The first verse is a transition, speaking of the angels who keep the lesser parts from harm, until God commands. For, as in (Ezek 10:19), their faces and their wings reach up, continually waiting on and watching the countenance of God for their direction and every one of them goes into that part that is right before his face: wherever the Spirit goes, they go, they do not step out of the way, not so much as a foot breadth from the path commanded to them by God.
(a) On the four corners or coasts of the earth. (2) That is, neither into the air, into which the trees grow.
John Gill
7:1 And after these things,.... After the opening of six of the seals of the sealed book, and after the demolition of Heathen deities, and of Heathen worship, and of Heathen magistrates, in the Roman empire, and the representation of these to John, he had the following vision; and which therefore does not refer to the preservation of the Christians, before and at the destruction of Jerusalem, which was under the first seal; nor to the security of the saints from the wrath of the Lamb, when it fell upon the Pagan worshippers, of all ranks and degrees, which was under the sixth seal, and was now over; but rather it respects an intermediate space of time between the sixth and seventh seal, as reaching from Constantine to Theodosius; for upon Constantine's being sole emperor, the church enjoyed great peace and tranquillity after the blustering storms of Pagan persecution ceased; and great numbers of God's elect were converted and sealed, and the winds of Heathen persecution were held, and blew no more, unless for a short time under the Emperor Julian; though the church was not free from the wind of error and heresy; and the storms of contention which arose about them, nor from the tempest of Arian persecutions, which were very grievous; wherefore this refers to what should be between the sixth and seventh seal, which brings on the seven trumpets: and now, before John sees that seal opened, a pause is made, and this vision is shown him, to fortify his mind, and all other saints, that are observers of these things, who by the opening of the following seal would see what judgments and plagues would come upon the empire, now become Christian, and what changes and revolutions would be made in it, and might fear that the church of God would be wholly swallowed up and lost; wherefore this vision is exhibited to show, that notwithstanding the devastations by the Goths and Vandals, and the rise, progress, and power of Mahomet, and the dreadful apostasy of the church of Rome, and all the miseries of it, and the plagues that should come upon the church for it; yet God would have throughout all this, and in, every age of time, a sealed number, a true church, hidden and secured, even until the seventh angel has sounded his trumpet, and time shall be no more, and the mystery of God will be finished.
I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any trees. Four angels are mentioned, in allusion to the four spirits of the heavens, in Zech 6:5; and though the earth is not a plain square with angles, but round and globular, yet it is said to have four corners, with respect to the four points of the heavens; and though there is but one wind, which blows sometimes one way, and sometimes another, yet four are named with regard to the above points, east, west, north, and south, from whence it blows. These are commonly called "the four winds of heaven", Dan 8:8; but here, of the earth, as in the Targum on Is 11:12, and he shall bring near the captivity of Judah, , "from the four winds of the earth". And such things as are chiefly affected with winds are particularly observed, as the earth, upon which buildings are thrown down by them; and the sea, in which ships are wrecked; and trees, which by the violence of them, are blown down, and torn up by the roots. Some by these angels understand evil angels, who are sometimes called angels, without any additional epithet to distinguish them, and that because a desire of hurting seems to have been in them, as well as a power, Rev_ 7:2; and who are, in every part of the world, seeking to do all the mischief they can; and may be said to hold the winds, not in a literal sense, for God only gathers the wind in his fist, and holds it there, and lets it loose at his pleasure; but in a mystical sense, as these may refer to the word, and the ministers of the word, whose progress and success are often hindered by Satan and is emissaries; and some particularly understand by them the four monarchies of the Babylonian, Persian, Grecian, and Roman; others the four emperors, after that Dioclesian and Maximianus had resigned, as Maximinus, Galerius, Maxentius, and Licinius; others Mahomet, or the Turk, in the east, who hindered the Gospel by his wars and devastations, as well as by false worship; the kings of France and Spain on the west, by fire, and faggot, and sword; and the pope in the south, by bulls and excommunications; and the empire and emperors of Germany on the north, by public edicts; or, in general, all the Popish tribe, popes, cardinals, bishops, priests, monks, and friars, by their decrees, anathemas, sermons, writings, and lying miracles, did all they could that the Gospel might not be preached neither in the earth, on the continent, nor in the sea, or in the islands of it; or that any of the saints, the trees of righteousness, who lived in woods and mountainous places, or were forced to fly into woods, might have any advantage by it. But, after all, rather this is to be understood of good angels, and either of their restraining evil angels from doing mischief, see Dan 10:13; or keeping back the winds of false doctrines and heresies from the churches of Christ, in the several parts of the world; or rather, and which is the true sense, of their holding in the storms of calamities and war to the destruction of kingdoms, provinces, islands, and the several inhabitants of them, and intends a general peace throughout the world; see Jer 49:36. This mystical way of speaking seems to agree with the notions of the Jews, who speak of angels standing at the gates of the four winds, "and the keys of the wind in their hands", whose names they give us (x); and make mention of , "the angels of the wind" (y); and the Magi among the Persians call the angel of the wind "Bad", or "Badran" (z).
(x) Raziel, fol. 36. 1. 2. (y) Targum in 1 Reg. xix. 11. (z) Hyde, Hist. Relig. Pers. c. 12.
John Wesley
7:1 And after these things - What follows is a preparation for the seventh seal, which is the weightiest of all. It is connected with the sixth by the particle and; whereas what is added, Rev_ 6:9, stands free and unconnected. I saw four angels - Probably evil ones. They have their employ with the four first trumpets, as have other evil angels with the three last; namely, the angel of the abyss, the four bound in the Euphrates, and Satan himself. These four angels would willingly have brought on all the calamities that follow without delay. But they were restrained till the servants of God were sealed, and till the seven angels were ready to sound: even as the angel of the abyss was not let loose, nor the angels in the Euphrates unbound, neither Satan cast to the earth, till the fifth, sixth, and seventh angels severally sounded. Standing on the four corners of the earth - East, west, south, north. In this order proceed the four first trumpets. Holding the four winds - Which else might have softened the fiery heat, under the first, second, and third trumpet. That the wind should not blow upon the earth, nor on the sea, nor on any tree - It seems, that these expressions betoken the several quarters of the world; that the earth signifies that to the east of Patmos, Asia, which was nearest to St. John, and where the trumpet of the first angel had its accomplishment. Europe swims in the sea over against this; and is accordingly termed by the prophets, "the islands." The third part, Afric, seems to be meant, Rev_ 8:7-8, Rev_ 8:10, by "the streams of water," or "the trees," which grow plentifully by them.
Robert Jamieson, A. R. Fausset and David Brown
7:1 SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT. (Rev. 7:1-17)
And--so B and Syriac. But A, C, Vulgate, and Coptic omit "and."
after these things--A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [ALFORD], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [DE BURGH], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent.
earth . . . sea . . . tree--The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt (Rev_ 9:4).
on any tree--Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").
7:27:2: Եւ տեսի ա՛յլ հրեշտակ զի ե՛լ յարեւելից, եւ ունէր զկնիք Աստուծոյ կենդանւոյ, եւ աղաղակեաց ձայնիւ մեծաւ առ չորս հրեշտակսն՝ որոց առեա՛լ էր իշխանութիւն ապականել զերկիր եւ զծով.
2 Եւ տեսայ մի ուրիշ հրեշտակ, որ ելաւ արեւելքից եւ ունէր կենդանի Աստծու կնիքը. եւ բարձր ձայնով աղաղակեց այն չորս հրեշտակներին, որոնց իշխանութիւն էր տրուած վնասելու երկրին եւ ծովին:
2 Ուրիշ հրեշտակ մը տեսայ, որ արեւելքէն եկաւ ու Կենդանի Աստուծոյ կնիքը ունէր եւ մեծ ձայնով աղաղակեց այն չորս հրեշտակներուն, որոնց իշխանութիւն տրուած էր երկրին ու ծովուն վնասելու
Եւ տեսի այլ հրեշտակ զի ել յարեւելից, եւ ունէր զկնիք Աստուծոյ Կենդանւոյ, եւ աղաղակեաց ձայնիւ մեծաւ առ չորս հրեշտակսն` որոց [95]առեալ էր իշխանութիւն`` ապականել զերկիր եւ զծով:

7:2: Եւ տեսի ա՛յլ հրեշտակ զի ե՛լ յարեւելից, եւ ունէր զկնիք Աստուծոյ կենդանւոյ, եւ աղաղակեաց ձայնիւ մեծաւ առ չորս հրեշտակսն՝ որոց առեա՛լ էր իշխանութիւն ապականել զերկիր եւ զծով.
2 Եւ տեսայ մի ուրիշ հրեշտակ, որ ելաւ արեւելքից եւ ունէր կենդանի Աստծու կնիքը. եւ բարձր ձայնով աղաղակեց այն չորս հրեշտակներին, որոնց իշխանութիւն էր տրուած վնասելու երկրին եւ ծովին:
2 Ուրիշ հրեշտակ մը տեսայ, որ արեւելքէն եկաւ ու Կենդանի Աստուծոյ կնիքը ունէր եւ մեծ ձայնով աղաղակեց այն չորս հրեշտակներուն, որոնց իշխանութիւն տրուած էր երկրին ու ծովուն վնասելու
zohrab-1805▾ eastern-1994▾ western am▾
7:22: И видел я иного Ангела, восходящего от востока солнца и имеющего печать Бога живаго. И воскликнул он громким голосом к четырем Ангелам, которым дано вредить земле и морю, говоря:
7:2  καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ ἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν,
7:2. καὶ (And) εἶδον (I-had-seen) ἄλλον (to-other) ἄγγελον (to-a-messenger) ἀναβαίνοντα (to-stepping-up) ἀπὸ (off) ἀνατολῆς (of-a-finishing-up) ἡλίου, (of-a-sun) ἔχοντα (to-holding) σφραγῖδα (to-a-seal) θεοῦ (of-a-Deity) ζῶντος, (of-lifing-unto,"καὶ (and) ἔκραξεν (it-clamored-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) τοῖς (unto-the-ones) τέσσαρσιν ( unto-four ) ἀγγέλοις (unto-messengers) οἷς ( unto-which ) ἐδόθη (it-was-given) αὐτοῖς (unto-them) ἀδικῆσαι (to-have-un-coursed-unto) τὴν (to-the-one) γῆν (to-a-soil) καὶ (and) τὴν (to-the-one) θάλασσαν, (to-a-sea,"
7:2. et vidi alterum angelum ascendentem ab ortu solis habentem signum Dei vivi et clamavit voce magna quattuor angelis quibus datum est nocere terrae et mariAnd I saw another angel ascending from the rising of the sun, having the sign of the living God. And he cried with a loud voice to the four angels to whom it was given to hurt the earth and the sea,
2. And I saw another angel ascend from the sunrising, having the seal of the living God: and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea,
7:2. And I saw another Angel ascending from the rising of the sun, having the Seal of the living God. And he cried out, in a great voice, to the four Angels to whom it was given to harm the earth and the sea,
7:2. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea:

2: И видел я иного Ангела, восходящего от востока солнца и имеющего печать Бога живаго. И воскликнул он громким голосом к четырем Ангелам, которым дано вредить земле и морю, говоря:
7:2  καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ ἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν,
7:2. et vidi alterum angelum ascendentem ab ortu solis habentem signum Dei vivi et clamavit voce magna quattuor angelis quibus datum est nocere terrae et mari
And I saw another angel ascending from the rising of the sun, having the sign of the living God. And he cried with a loud voice to the four angels to whom it was given to hurt the earth and the sea,
7:2. And I saw another Angel ascending from the rising of the sun, having the Seal of the living God. And he cried out, in a great voice, to the four Angels to whom it was given to harm the earth and the sea,
7:2. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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: Со временем, однако, это спокойствие и мир прекратятся. - Появляется новый Ангел, который в своей руке имеет печать Бога живаго. Печать эта принесена Ангелом для избранных рабов Божиих и должна быть прежде всего отличием и преимуществом избранных рабов Божиих, указанием на их близость к Господу Богу и на покровительство Божие. Поэтому нужно сказать, что печать эта есть отображение на лучших и избраннейших членов Христианской Церкви той Божественной благодати, которая, преображая их душу, преобразит и их внешний вид - чело (Быт 4:15). Но трудно сказать, будет ли это состояние отмечено и каким-либо внешним знаком.
Adam Clarke: Commentary on the Bible - 1831
7:2: The seal of the living God - This angel is represented as the chancellor of the supreme King, and as ascending from the east, απο ανατολης ἡλιου, from the rising of the sun. Some understand this of Christ, who is called ανατολη, the east, Luk 1:78.
Four angels, to whom it was given to hurt - Particular agents employed by Divine providence in the management of the affairs of the earth; but whether spiritual or material we know not.
Albert Barnes: Notes on the Bible - 1834
7:2: And I saw another angel - Evidently having no connection with the four, and employed for another purpose. This angel, also, must have been symbolic; and all that is implied is, that something would be done as if an angel had done it.
Ascending from the east - He appeared in the east, and seemed to rise like the sun. It is not easy to determine what is the special significancy, if any, of the east here, or why this quarter of the heavens is designated rather than the north, the south, or the west. It may be that as light begins in the east, this would be properly symbolic of something that could be compared with the light of the morning; or that some influence in "sealing" the servants of God would in fact go out from the east; or perhaps no special significance is to be attached to the quarter from which the angel is seen to come. It is not necessary to suppose that every minute thing in a symbol is to receive a complete fulfillment, or that there will be some particular thing to correspond with it. Perhaps all that is meant here is, that as the sun comes forth with splendor from the east, so the angel came with magnificence to perform a task - that of sealing the servants of God - cheerful and joyous like what the sun performs. It is certain that from no other quarter of the heavens would it be so appropriate to represent an angel as coming forth to perform a purpose of light, and mercy, and salvation. It does not seem to me, therefore, that we are to look, in the fulfillment of this, for any special influence setting in from the east as what is symbolized here.
Having the seal of the living God - Bearing it in his hands. In regard to this seal the following remarks may be made:
(a) The phrase "seal of the living God" doubtless means what God had appointed, or which he would use; that is, if God himself came forth in this manner, he would use this seal for these purposes. People often have a seal of their own, with some name, symbol, or device, which designates it as theirs, and which no other one has a right to use. A seal is sometimes used by the person himself; sometimes entrusted to a high officer of state; sometimes to the secretary of a corporation; and sometimes, as a mark of special favor, to a friend. In this case it was entrusted to an angel, who was authorized to use it, and whose use of it would be sanctioned, of course, wheRev_er he applied it, by the living God, as if he had employed it himself.
(b) As to the form of the seal, we have no information. It would be most natural to suppose that the name "of the living God" would be engraven on it, so that that name would appear on anyone to whom it might be affixed. Compare the notes on Ti2 2:19. It was customary in the East to brand the name of the master on the forehead of a slave (Grotius, in loco); and such an idea would meet all that is implied in the language here, though there is no certain evidence that there is an allusion to that custom. In subsequent times, in the church, it was common for Christians to impress the sign of the cross on their foreheads (Tertullian de Corolla; Cyrill. lib. vi. See Grotius). As nothing is said here, however, about any mark or device on the seal, conjecture is useless as to what it was.
(c) As to what was to be designated by the seal, the main idea is clear, that it was to place some such mark upon his friends that they would be known to be his, and that they would be safe in the impending calamities, There is perhaps allusion here to Eze 9:4-6, where the following direction to the prophet occurs: "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the people that sigh, and that cry, for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite; let not your eye spare, neither have ye pity: slay utterly old and young, both maids and little children, and women; but come not near any man upon whom is the mark." The essential ideas in the sealing, in the passage before us, would therefore seem to be:
(1) that there would be some mark, sign, or token, by which they who were the people of God would be known; that is, there would be something which would answer, in this respect, the same purpose as if a seal had been impressed upon their foreheads. Whether this was an outward badge, or a religious rite, or the doctrines which they would hold and by which they would be known, or something in their spirit and manner which would characterize his true disciples, may be a fair subject of inquiry. It is not specifically designated by the use of the word.
(2) it would be something that would be conspicuous or prominent, as if it were impressed on the forehead. It would not be merely some internal sealing, or some designation by which they would be known to themselves and to God, but it would be something apparent, as if engraved on the forehead. What this would be, whether a profession, or a form of religion, or the holding of some doctrine, or the manifestation of a particular spirit, is not here designated.
(3) this would be something appointed by God himself. It would not be of human origin, but would be as if an angel sent from heaven should impress it on the forehead. If it refers to the doctrines which they would hold, they could not be doctrines of human origin; if to the spirit which they would manifest, it would be a spirit of heavenly origin; if to some outward protection, it would be manifest that it was from God.
(4) this would be a pledge of safety. The design of sealing the persons referred to seems to have been to secure their safety in the impending calamities. Thus, the winds were held back until those who were to be sealed could be designated, and then they were to be allowed to sweep over the earth. These things, therefore, we are to look for in the fulfillment of the symbol.
And he cried with a loud voice - As if he had authority to command, and as if the four winds were about to be let forth upon the world.
To whom it was given to hurt the earth and the sea - Who had power committed to them to do this by means of the four winds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: And I: Rev 8:3, Rev 10:1; Mal 3:1, Mal 4:2; Act 7:30-32
having: Rev 7:3-8, Rev 5:2, Rev 10:4; Sol 8:6; Joh 6:27; Co2 1:22; Eph 1:13, Eph 4:30; Ti2 2:19
living: Deu 5:26; Sa1 17:26, Sa1 17:36; Kg2 19:4; Mat 26:63; Th1 1:9; Heb 12:22
to whom: Rev 1:3, Rev 8:7-12
Geneva 1599
7:2 (3) And I saw (4) another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
(3) Now God provides against the danger of his elect, by his commandment (Rev_ 7:2,3), and by sign or figure, both for those of the nation of the Jews and also for the Gentiles (Rev_ 7:9). (4) Not only another, or differing number from the common angels of God, but also in essence, office and operation exceeding all angels: that is, Christ Jesus the eternal angel or Word of God, and mediator of the covenant, see (Rev_ 8:3, Rev_ 10:1, Rev_ 10:5).
John Gill
7:2 And I saw another angel,.... Not Constantine, who came from the eastern parts to the empire, with the true knowledge of God, and the authority of God to propagate it; and who repressed the four angels, or evil spirits, contention, ambition, heresy, and war, from doing the mischief they otherwise would; and sealed the saints, by giving them a platform of doctrine at the council of Nice, as Brightman and others think. But the uncreated angel, the angel of the covenant, the Lord Jesus Christ; for who but he should have the privy seal of heaven, who is the angel of the great council, as the Septuagint render Is 9:6 and who could speak in such an authoritative manner to the four angels, "saying, hurt not the earth", &c. but he who is the head of all principality and power? and who should seal the servants of the Lord, but he who has them in his hands, and keeps them by his power, so that none of them shall perish? And to him agrees all that follows:
ascending from the east; from Judea, from Zion, from whence Christ, as the salvation, or Saviour of Israel, came, Ps 14:7; and whose name is the east, as some render Zech 3:8; he is the dayspring from on high, the sun of righteousness, who rose from the east, the place of the rising sun, and brought light, life, and joy to his people, when he came to seal them. Compare with this Ezek 43:1.
Having the seal of the living God; having the impress of deity upon him, being the brightness of his Father's glory, and the express image or character of his person; having a testimony, an authentic proof and demonstration of his being the Son of God, of his being the true and living God; as also a commission from God, as Mediator, being sealed by him; and having all power and authority from him, to seal and secure the people which were given unto him, and for which purpose he now came: to which may be added, that Christ has the Spirit, with his gifts and graces, without measure, by which the saints are sealed unto the day of redemption; and moreover has likewise the seal of the book of life, or of eternal election, in his hands; the elect are chosen in him, and the book of life, in which their names are written to eternal life, is in his keeping, and is therefore called the Lamb's book of life. The Jews speak (a) of the east gate of one of the palaces they suppose above, which they say is shut all the six days, and on the sabbath day is opened, and the governor of this palace has two ministers, one on his right hand, and one on his left, and two seals in their hands, , "the seal of life", and the seal of death, and all the books of the world, before them; an, some are sealed to life, and some to death, with which this passage may be compared. They speak also of an angel that presides at the eastern part of the heavens, who receives the prayers of the Israelites, whose name they call "Gazardia" (b), as this same angel is said to offer up the prayers of the saints, Rev_ 8:3.
And he cried with a loud voice to the four angels; to show his power and authority over them, they being his creatures and ministers; and to express his great concern for his people, his care of them, and affection for them; and to signify the danger they were in through the calamities that were coming on, should they not be sealed:
to whom it was given to hurt the earth and the sea: they had a commission from God to let loose the winds, or to bring on wars, devastations, calamities, and plagues, of various sorts, upon the Roman empire, now Christian; and on the seat of the beast, not only on the continent, but upon the islands also, even upon all the nations, tongues, and people subject to the see of Rome.
(a) Zohar in Exod. fol. 100. 1. (b) Zohar in Exod. fol. 79. 2.
John Wesley
7:2 And I saw another (a good) angel ascending from the east - The plagues begin in the east; so does the sealing. Having the seal of the only living and true God: and he cried with a loud voice to the four angels - Who were hasting to execute their charge. To whom it was given to hurt the earth and the sea - First, and afterwards "the trees."
Robert Jamieson, A. R. Fausset and David Brown
7:2 from the east--Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.
7:37:3: եւ ասէր. Մի՛ վնասէք երկրի՝ մի՛ ծովու՝ մի՛ ծառոց, դադարեցէ՛ք մինչեւ կնքեցից զծառայս Աստուծոյ իմոյ[5173]: [5173] Ոսկան յաւելու. Եւ ասէ մի՛ վնա՛՛... զծառայս Աստուծոյ իմոյ ՚ի ճակատս նոցա։ Ոմանք. Եւ մի՛ ծառոց։
3 Եւ ասում էր. «Վնաս մի՛ տուէք երկրին. ո՛չ ծովին, ո՛չ ծառերին. սպասեցէ՛ք, մինչեւ որ կնիք դնեմ իմ Աստծու ծառաների վրայ»:
3 Ու ըսաւ. «Երկրին վնաս մի՛ ընէք, ո՛չ ծովուն, ո՛չ ծառերուն, մինչեւ մեր Աստուծոյն ծառաներուն ճակատները կնքենք»։
եւ ասէր. Մի՛ վնասէք երկրի, մի՛ ծովու, մի՛ ծառոց. դադարեցէք մինչեւ [96]կնքեցից զծառայս Աստուծոյ [97]իմոյ:

7:3: եւ ասէր. Մի՛ վնասէք երկրի՝ մի՛ ծովու՝ մի՛ ծառոց, դադարեցէ՛ք մինչեւ կնքեցից զծառայս Աստուծոյ իմոյ[5173]:
[5173] Ոսկան յաւելու. Եւ ասէ մի՛ վնա՛՛... զծառայս Աստուծոյ իմոյ ՚ի ճակատս նոցա։ Ոմանք. Եւ մի՛ ծառոց։
3 Եւ ասում էր. «Վնաս մի՛ տուէք երկրին. ո՛չ ծովին, ո՛չ ծառերին. սպասեցէ՛ք, մինչեւ որ կնիք դնեմ իմ Աստծու ծառաների վրայ»:
3 Ու ըսաւ. «Երկրին վնաս մի՛ ընէք, ո՛չ ծովուն, ո՛չ ծառերուն, մինչեւ մեր Աստուծոյն ծառաներուն ճակատները կնքենք»։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: не делайте вреда ни земле, ни морю, ни деревам, доколе не положим печати на челах рабов Бога нашего.
7:3  λέγων, μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν.
7:3. λέγων (forthing,"Μὴ (Lest) ἀδικήσητε (ye-might-have-un-coursed-unto) τὴν (to-the-one) γῆν (to-a-soil) μήτε (lest-also) τὴν (to-the-one) θάλασσαν (to-a-sea) μήτε (lest-also) τὰ (to-the-ones) δένδρα, (to-trees,"ἄχρι (unto-whilst) σφραγίσωμεν ( we-might-have-sealed-to ) τοὺς (to-the-ones) δούλους (to-bondees) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν (of-us) ἐπὶ ( upon ) τῶν ( of-the-ones ) μετώπων ( of-looked-with ) αὐτῶν. (of-them)
7:3. dicens nolite nocere terrae neque mari neque arboribus quoadusque signemus servos Dei nostri in frontibus eorumSaying: Hurt not the earth nor the sea nor the trees, till we sign the servants of our God in their foreheads.
3. saying, Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads.
7:3. saying: “Do no harm to the earth, nor to the sea, nor to the trees, until we seal the servants of our God on their foreheads.”
7:3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads:

3: не делайте вреда ни земле, ни морю, ни деревам, доколе не положим печати на челах рабов Бога нашего.
7:3  λέγων, μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν.
7:3. dicens nolite nocere terrae neque mari neque arboribus quoadusque signemus servos Dei nostri in frontibus eorum
Saying: Hurt not the earth nor the sea nor the trees, till we sign the servants of our God in their foreheads.
7:3. saying: “Do no harm to the earth, nor to the sea, nor to the trees, until we seal the servants of our God on their foreheads.”
7:3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В словах Ангела заключается приказание, которое нужно понимать как повеление Божие, передаваемое по чиноначалию одними Ангелами другим. Изображение здесь добрых Ангелов, как pyководителей вредными действиями стихий, вполне согласно со свящ. Писанием (Пс СIII:4). В данном случае добрые Ангелы должны удерживать вредные действия ветров до тех пор, пока явившийся Ангел вместе со своими сослужителями не положит печати на рабов Божиих.
Adam Clarke: Commentary on the Bible - 1831
7:3: Till we have sealed the servants of our God - There is manifestly an allusion to Eze 9:4 here. By sealing we are to understand consecrating the persons in a more especial manner to God, and showing, by this mark of God upon them, that they were under his more immediate protection, and that nothing should hurt them. It was a custom in the east, and indeed in the west too, to stamp with a hot iron the name of the owner upon the forehead or shoulder of his slave.
It is worthy of remark that not one Christian perished in the siege of Jerusalem; all had left the city, and escaped to Pella. This I have often had occasion to notice.
Albert Barnes: Notes on the Bible - 1834
7:3: Saying, Hurt not the earth, neither the sea ... - Let the winds be restrained until what is here designated shall be done. These destroying angels were commanded to suspend the work of destruction until the servants of God could be rendered secure. The division here, as in Rev 7:1, of the "earth, the sea, and the trees," seems to include everything - water, land, and the productions of the earth. Nothing was to be injured until the angel should designate the true servants of God.
Till we have sealed the servants of our God - The use of the plural "we" seems to denote that he did not expect to do it alone. Who were to be associated with him, whether angels or human beings, he does not intimate; but the work was evidently such that it demanded the agency of more than one.
In their foreheads - See the notes on Rev 7:2; compare Eze 9:4-5. A mark thus placed on the forehead would be conspicuous, and would be something which could at once be recognized if destruction should spread over the world. The fulfillment of this is to be found in two things:
(a) in something which would be conspicuous or prominent - so that it could be seen; and,
(b) in the mark being of such a nature or character that it would be a proper designation of the fact that they were the true servants of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Hurt not: Rev 6:6, Rev 9:4; Isa 6:13, Isa 27:8, Isa 65:8; Mat 24:22, Mat 24:31
till: Rev 14:1; Exo 12:13, Exo 12:23; Isa 26:20, Isa 26:21; Exo 9:4-6; Zep 2:3
the servants: Rev 19:2; Isa 54:17; Dan 3:17, Dan 3:26, Dan 6:16; Mal 3:18; Joh 12:26; Rom 6:22
in their: Rev 13:16, Rev 14:1, Rev 20:4, Rev 22:4
John Gill
7:3 Saying, hurt not the earth, neither the sea, nor the trees,.... That is, as yet, for their commission was not contradicted, nor taken away by Christ; and at the time appointed, at the blowing of the several trumpets, they let loose the winds, and let in the Goths, Hans, and Vandals, the Saracens and Turks into the empire, and after that poured out the vials of God's wrath upon the Romish antichrist: this retarding of them was but in appearance, that there might be an opportunity to show to John what care would be taken all along of the church of Christ, and true servants of the living God:
till we have sealed the servants of our God in their foreheads; the servants of sin, Satan, and the beast of Rome, were took no notice nor care of; they were the persons to be hurt by the winds, signified by the earth, sea, and trees, even idolaters, small and great; but "the servants of our God", who serve him with grace in their hearts, from a principle of love, in the exercise of faith, without servile fear, and with reverence and godly fear, in righteousness and true holiness, and with a view to his glory; and are worshippers of him in spirit and in truth, being followers of the Lamb, whithersoever he goes; and so are the servants of his God, and their God; the sealing of them does not design the sealing of them with the seal of election, this was done in eternity; nor with the seal of the Spirit, which is common to all the saints in all ages; but it denotes the hiding and concealing, and so securing the saints amidst all the calamities of the empire, and throughout the whole time of the Romish apostasy, from first to last; and respects the time when the church fled into the wilderness, and was hid, and nourished with the hidden manna, for a time, and times, and half a time, Rev_ 12:14. Christ set a mark upon them, as was upon the houses of the Israelites, when the destroying angel passed through Egypt, and destroyed the firstborn in it; and as was upon the foreheads of those that sighed and cried in Jerusalem, when orders were given to slay young and old, Ex 12:23. Christ will have a people in the worst of times; he knows who are his, and he will take care of them; he has his chambers of protection to hide them in, till the indignation is over past: the sealers, "we", are either Father, Son, and Spirit, who are all jointly concerned for the welfare of the eject; or Christ and his ministering angels that attend him, whom he employs for the good and safety of the heirs of salvation: the seal with which these are sealed is the seal of the living God, the foreknowledge, love, care, and power of God; and the name of God, even Christ's Father's name, and their Father's name, in their foreheads; the new name of children of God, by and under which they are known and preserved by him: and this is said to be "in their foreheads", in allusion to servants, who used to be marked in their foreheads; hence they are called by Apuleius (c) "frontes literati"; and by Martial, a servant is called "fronte notatus" (d): but then these were such who had committed faults, and this was done by way of punishment (e); wherefore it can hardly be thought that the servants of God should be sealed, in allusion to them: but rather with reference to the mitre on the high priest's forehead, as some think; or it may be to Ezek 9:4, and shows, that though these persons were hid and concealed from men, they were well known to God and Christ; nor were they ashamed to make a public and open confession of Christ before men, as did the true and faithful witnesses of Christ, the Waldenses and Albigenses, in the midst of the greatest darkness of Popery, and of danger from men; and who seem to be chiefly intended.
(c) Metamorph. l. 9. p. 130. (d) Epigr. l. 3. Ep. 20. (e) Vid. Popma de Operis Servorum, p. 170, &c.
John Wesley
7:3 Hurt not the earth, till we - Other angels were joined in commission with him. Have sealed the servants of our God on their foreheads - Secured the servants of God of the twelve tribes from the impending calamities; whereby they shall be as clearly distinguished from the rest, as if they were visibly marked on their foreheads.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Hurt not--by letting loose the destructive winds.
till we have sealed the servants of our God--parallel to Mt 24:31, "His angels . . . shall gather together His elect from the four winds." God's love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt (Gen 19:22). Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [ARETAS, tenth century], compare Gen 49:17; Jer 8:16; Amos 8:14; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (Rev_ 6:12-17), and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel's spiritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming. Mt 24:34; "this generation (the Jewish nation) shall not pass till all these things be fulfilled," which implies that Israel can no more pass away before Christ's advent, than Christ's own words can pass away (the same Greek), Mt 24:35. So exactly Zech 13:8-9; Zech 14:2-4, Zech 14:9-21; compare Zech 12:2-14; Zech 13:1-2. So also Ezek 8:17-18; Ezek 9:1-7, especially Ezek 9:4. Compare also Ezek 10:2 with Rev_ 8:5, where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again, Rev_ 14:1, the same 144,000 appear on Zion with the Father's name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial: Rev_ 7:14 proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.
foreheads--the most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.
7:47:4: Եւ լուա՛յ զթիւ կնքելոցն՝ հարեւր քառասուն եւ չորք հազար՝ կնքեալք յազգէ որդւոցն Իսրայէլի[5174]։ [5174] Ոմանք. Կնքելոցն զի էին հարիւր եւ քառա՛՛։ Ոսկան. Կնքեալք յամենայն ազգէ որդ՛՛։
4 Եւ լսեցի, որ կնքուածների թիւը հարիւր քառասունչորս հազար է՝ իսրայէլացիների բոլոր ցեղերից կնքուած.
4 Կնքուածներուն համրանքը լսեցի՝ որ էր հարիւր քառասունըչորս հազար՝ Իսրայէլի որդիներուն բոլոր ցեղերէն։
Եւ լուայ զթիւ կնքելոցն զի էին հարեւր քառասուն եւ չորք հազարք` կնքեալք յազգէ որդւոցն Իսրայելի:

7:4: Եւ լուա՛յ զթիւ կնքելոցն՝ հարեւր քառասուն եւ չորք հազար՝ կնքեալք յազգէ որդւոցն Իսրայէլի[5174]։
[5174] Ոմանք. Կնքելոցն զի էին հարիւր եւ քառա՛՛։ Ոսկան. Կնքեալք յամենայն ազգէ որդ՛՛։
4 Եւ լսեցի, որ կնքուածների թիւը հարիւր քառասունչորս հազար է՝ իսրայէլացիների բոլոր ցեղերից կնքուած.
4 Կնքուածներուն համրանքը լսեցի՝ որ էր հարիւր քառասունըչորս հազար՝ Իսրայէլի որդիներուն բոլոր ցեղերէն։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: И я слышал число запечатленных: запечатленных было сто сорок четыре тысячи из всех колен сынов Израилевых.
7:4  καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν ἰσραήλ·
7:4. Καὶ (And) ἤκουσα (I-heard) τὸν (to-the-one) ἀριθμὸν (to-a-number) τῶν (of-the-ones) ἐσφραγισμένων , ( of-having-had-come-to-be-sealed-to ,"ἑκατὸν (a-hundred) τεσσεράκοντα (forty) τέσσαρες ( four ) χιλιάδες, (thousands) ἐσφραγισμένοι ( having-had-come-to-be-sealed-to ) ἐκ (out) πάσης (of-all) φυλῆς (of-a-tribing) υἱῶν (of-sons) Ἰσραήλ: (of-an-Israel)
7:4. et audivi numerum signatorum centum quadraginta quattuor milia signati ex omni tribu filiorum IsrahelAnd I heard the number of them that were signed. An hundred forty-four thousand were signed, of every tribe of the children of Israel.
4. And I heard the number of them which were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel.
7:4. And I heard the number of those who were sealed: one hundred and forty-four thousand sealed, out of every tribe of the sons of Israel.
7:4. And I heard the number of them which were sealed: [and there were] sealed an hundred [and] forty [and] four thousand of all the tribes of the children of Israel.
And I heard the number of them which were sealed: [and there were] sealed an hundred [and] forty [and] four thousand of all the tribes of the children of Israel:

4: И я слышал число запечатленных: запечатленных было сто сорок четыре тысячи из всех колен сынов Израилевых.
7:4  καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν ἰσραήλ·
7:4. et audivi numerum signatorum centum quadraginta quattuor milia signati ex omni tribu filiorum Israhel
And I heard the number of them that were signed. An hundred forty-four thousand were signed, of every tribe of the children of Israel.
7:4. And I heard the number of those who were sealed: one hundred and forty-four thousand sealed, out of every tribe of the sons of Israel.
7:4. And I heard the number of them which were sealed: [and there were] sealed an hundred [and] forty [and] four thousand of all the tribes of the children of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4-8: Этих запечатленных из всех колен израилевых оказалось 144: тысячи. Самое число 144: т. по согласному мнению толкователей, очевидно, символическое и должно означать полное число избранных (12: х 12: х 1000). Они названы израильтянами и притом прямо с указанием на 12: колен народа израильского. Но ни то, ни другое обстоятельство не вынуждает с необходимостью заключать, что здесь имеются ввиду израильтяне по плотскому происхождению. И христиане, составляющие новозаветную церковь, которая является продолжением и заменою церкви ветхозаветной, могут быть названы истинными израильтянами, если не по плоти, то по духу [Hengstenberg, Suller, Kliefoth и др.]. Такое понимание вполне соответствует Апокалипсису (II:9; III:9). Под запечатлением нельзя здесь подразумевать обращение евреев в христианство общею массою в последнее время (Рим 11:25-26). Это запечатление не может быть приравнено к принятию христианства, ибо печать налагается на тех, кто уже рабы Божии (ст. 3). Лучше всего под запечатленными разуметь совершенных верующих последнего времени, которые достигнут высшего совершенства и одухотворенности после общего обращения в христианство израильтян - тогда, когда и Израиль по плоти, и Израиль по духу составят единое стадо Христово. Запечатленные Ангелом суть совершеннейшие из христиан последнего времени, избранный народ Божий - тот самый, о котором упоминал Спаситель в Своей эсхатологической речи (Мф. 24:22).
Adam Clarke: Commentary on the Bible - 1831
7:4: I heard the number of them which were sealed - In the number of 144,000 are included all the Jews converted to Christianity; 12,000 out of each of the twelve tribes: but this must be only a certain for an uncertain number; for it is not to be supposed that just 12,000 were converted out of each of the twelve tribes.
Albert Barnes: Notes on the Bible - 1834
7:4: And I heard the number of them which were sealed - He does not say where he heard that, or by whom it was communicated to him, or when it was done. The material point is, that he heard it; he did not see it done. Either by the angel, or by some direct communication from God, he was told of the number that would be sealed, and of the distribution of the whole number into twelve equal parts, represented by the tribes of the children of Israel.
And there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel - In regard to this number, the first and the main question is, whether it is meant that this was to be the literal number, or whether it was symbolical; and, if the latter, of what it is a symbol:
I. As to the first of these inquiries, there does not appear to be any good reason for doubt. The fair interpretation seems to require that it should be understood as symbolical, or as designed not to be literally taken; for:
(a) the whole scene is symbolical - the winds, the angels, the sealing.
(b) It cannot be supposed that this number will include all who will be sealed and saved. In whatever way this is interpreted, and whatever we may suppose it to refer to, we cannot but suppose that more than this number will be saved.
(c) The number is too exact and artificial to suppose that it is literal. It is inconceivable that exactly the same number - precisely twelve thousand - should be selected from each tribe of the children of Israel.
(d) If literal, it is necessary to suppose that this refers to the twelve tribes of the children of Israel. But on every supposition this is absurd. Ten of their tribes had been long before carried away, and the distinction of the tribes was lost, no more to be recovered, and the Hebrew people never have been, since the time of John, in circumstances to which the description here could be applicable. These considerations make it clear that the description here is symbolical. But,
II. Of what is it symbolical? Is it of a large number, or of a small number? Is it of those who would be saved from among the Jews, or of all who would be saved in the Christian church - represented as the "tribes of the children of Israel?" To these inquiries we may answer:
(1) that the representation seems to be rather that of a comparatively small number than a large one, for these reasons:
(a) The number of itself is not large.
(b) The number is not large as compared with those who must have constituted the tribes here referred to - the number twelve thousand, for example, as compared with the whole number of the tribe of Judah, of the tribe of Reuben, etc.
(c) It would seem from the language that there would be some selection from a much greater number. Thus, not all in the tribes were scaled, but those who were sealed were "of all the tribes" - ἐκ πάσης φυλῆς ek pasē s phulē s; that is, out of these tribes. So in the specification in each tribe - ἐκ φυλῆς Ἰούδα, Ρουβὴν ek phulē s Iouda, Roubē n, etc. Some out of the tribe, to wit, twelve thousand, were sealed, It is not said of the twelve thousand of the tribes of Judah, Reuben, etc., that they constituted the tribe, but that they were sealed out of the tribe, as a part of it preserved and saved. "When the preposition ἐκ ek, or "out of," stands after any such verb as sealed, between a definite numeral and a noun of multitude in the genitive, sound criticism requires, doubtless, that the numeral should be thus construed as signifying, not the whole, but a part taken out" (Elliott, i. 237). Compare Exo 32:28; Num 1:21; Sa1 4:10. The phrase, then, would properly denote those taken out of some other and greater number - as a portion of a tribe, and not the whole tribe. If the reference here is to the church, it would seem to denote that a portion only of that church would be sealed.
(d) For the same reason the idea would seem to be, that comparatively a small portion is referred to - as twelve thousand would be comparatively a small part of one of the tribes of Israel; and if this refers to the church, we should expect to find its fulfillment in a state of things in which the largest proportion would not be scaled; that is, in a corrupt state of the church in which there would be many professors of religion, but comparatively few who had real piety.
(2) to the other inquiry - whether this refers to those who would be sealed and saved among the Jews, or to those in the Christian church - we may answer:
(a) that there are strong reasons for supposing the latter to be the correct opinion. Long before the time of John all these distinctions of tribe were abolished. The ten tribes had been carried away and scattered in distant lands, never more to be restored; and it cannot be supposed that there was any such literal selection from the twelve tribes as is here spoken of, or any such designation of twelve thousand from each. There was no occasion - either when Jerusalem was destroyed, or at any ether time - on which there were such transactions as are here referred to occurring in reference to the children of Israel.
(b) The language is such as a Christian, who had been by birth and education a Hebrew, would naturally use if he wished to designate the church. Compare the notes on Jam 1:1. Accustomed to speak of the people of God as "the twelve tribes of Israel," nothing was more natural than to transfer this language to the church of the Redeemer, and to speak of it in that figurative manner. Accordingly, from the necessity of the case, the language is universally understood to have reference to the Christian church. Even Prof. Stuart, who supposes that the reference is to the siege and destruction of Jerusalem by the Romans, interprets it of the preservation of Christians, and their flight to Pella, beyond Jordan. Thus interpreted, moreover, it accords with the entire symbolical character of the representation.
(c) The reference to the particular tribes may be a designed allusion to the Christian church as it would be divided into denominations, or known by different names; and the fact that a certain portion would be sealed from every tribe would not be an unfit representation of the fact that a portion of all the various churches or denominations would be sealed and saved. That is, salvation would be confined to no one church or denomination, but among them all there would be found true servants of God. It would be improper to suppose that the division into tribes among the children of Israel was designed to be a type of the sects and denominations in the Christian church, and yet the fact of such a division may not improperly be employed as an illustration of that; for the whole church is made up not of any one denomination alone, but of all who hold the truth combined, as the people of God in ancient times consisted not solely of any one tribe, however large and powerful, but of all combined. Thus understood, the symbol would point to a time when there would be various denominations in the church, and yet with the idea that true friends of God would be found among them all.
(d) Perhaps nothing can be argued from the fact that exactly twelve thousand were selected from each of the tribes. In language so figurative and symbolical as this, it could not be maintained that this proves that the santo definite number would be taken from each denomination of Christians. Perhaps all that can be fairly inferred is, that there would be no partiality or preference for one more than another; that there would be no favoritism on account of the tribe or denomination to which anyone belonged; but that the seal would be impressed on all, of any denomination, who had the true spirit of religion. No one would receive the token of the divine favor because he was of the tribe of Judah or Reuben; no one because he belonged to any particular denomination of Christians. Large numbers from every branch of the church would be sealed; none would be sealed because he belonged to one form of external organization rather than to another; none would be excluded because he belonged to any one tribe, if he had the spirit and held the sentiments which made it proper to recognize him as a servant of God. These views seem to me to express the true sense of this passage. No one can seriously maintain that the writer meant to refer literally to the Jewish people; and if he referred to the Christian church, it seems to be to some selection that would be made out of the whole church, in which there would be no favoritism or partiality, and to the fact that, in regard to them, there would be some something which, in the midst of abounding corruption or impending danger, would designate them as the chosen people of God, and would furnish evidence that they would be safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: I heard: Rev 9:16
an: Rev 14:1, Rev 14:3; Gen 15:5; Rom 9:27, Rom 11:5, Rom 11:6
all: Eze 47:13, Eze 48:19, Eze 48:31; Zac 9:1; Mat 19:28; Luk 22:30; Act 26:7; Jam 1:1
Geneva 1599
7:4 And I heard the number of them which were sealed: [and there were] sealed (5) an hundred [and] forty [and] four thousand of all the tribes of the children of Israel.
(5) That is, of the Jews a number certain in itself before God, and such as may be numbered of us: for which cause also the same is here set down as certain. But of the elect who are Gentiles, the number indeed is in itself certain with God, but of us not possibly to be numbered, as God, (Gen 15:5). This is spoken with respect, when a certain number is put for one uncertain. Compare with (Rev_ 7:9).
John Gill
7:4 And I heard the number of them which were sealed,.... And therefore could be sure of the exact number, which did not depend upon his sight, and telling them, in which some mistake might have been made, but he heard the number expressed:
and there were sealed an hundred and forty, and four thousand: which is a square number arising from twelve, the square root of it, being just twelve times twelve thousand; and may denote their being the true and genuine offspring of the twelve apostles of the Lamb, holding their doctrine, and being built on their foundation; see Rev_ 21:14; and these were
of all the tribes of the children of Israel; not that these were all Jews in a literal sense, for the time of their conversion in great numbers is not yet come. Dr. Goodwin thinks these sealed ones design the believers of the Greek and Armenian churches, and his reasons are not despicable; but this is to limit and restrain them to a particular part of the church of Christ; whereas they take in all the saints within this long tract of time, even all that are the true Israel of God, who are Jews inwardly, of what nation, kindred, tongue, and people soever; and is a certain and determinate number for an uncertain and indeterminate one; and only intends a large number of persons known to God and Christ; see the Apocrypha:
"Arise up and stand, behold the number of those that be sealed in the feast of the Lord;'' (2 Esdras 2:38)
John Wesley
7:4 Of the children of Israel - To these will afterwards be joined a multitude out of all nations. But it may be observed, this is not the number of all the Israelites who are saved from Abraham or Moses to the end of all things; but only of those who were secured from the plagues which were then ready to fall on the earth. It seems as if this book had, in many places, a special view to the people of Israel.
Robert Jamieson, A. R. Fausset and David Brown
7:4 Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.
of all the tribes--literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.
children--Greek, "sons of Israel." Rev_ 3:12; Rev_ 21:12, are no objection, as ALFORD thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.
7:57:5: Յազգէն Յուդայ՝ երկոտասա՛ն հազար կնքեալ։ Յազգէն Ռուբինի՝ երկոտասան հազար կնքեալ։ Յազգէն Գադայ՝ երկոտասան հազար կնքեալ[5175]։ [5175] Ոմանք. Կնքեալս։
5 Յուդայի ցեղից՝ տասներկու հազար կնքուած, Ռուբէնի ցեղից՝ տասներկու հազար կնքուած, Գադի ցեղից՝ տասներկու հազար կնքուած,
5 Յուդային ցեղէն տասներկու հազար կնքուած, Ռուբէնին ցեղէն տասներկու հազար կնքուած, Գադին ցեղէն տասներկու հազար կնքուած,
յազգէն Յուդայ` երկոտասան հազար կնքեալ, յազգէն Ռուբենի` երկոտասան հազար կնքեալ, յազգէն Գադայ` երկոտասան հազար կնքեալ:

7:5: Յազգէն Յուդայ՝ երկոտասա՛ն հազար կնքեալ։ Յազգէն Ռուբինի՝ երկոտասան հազար կնքեալ։ Յազգէն Գադայ՝ երկոտասան հազար կնքեալ[5175]։
[5175] Ոմանք. Կնքեալս։
5 Յուդայի ցեղից՝ տասներկու հազար կնքուած, Ռուբէնի ցեղից՝ տասներկու հազար կնքուած, Գադի ցեղից՝ տասներկու հազար կնքուած,
5 Յուդային ցեղէն տասներկու հազար կնքուած, Ռուբէնին ցեղէն տասներկու հազար կնքուած, Գադին ցեղէն տասներկու հազար կնքուած,
zohrab-1805▾ eastern-1994▾ western am▾
7:55: Из колена Иудина запечатлено двенадцать тысяч; из колена Рувимова запечатлено двенадцать тысяч; из колена Гадова запечатлено двенадцать тысяч;
7:5  ἐκ φυλῆς ἰούδα δώδεκα χιλιάδες ἐσφραγισμένοι, ἐκ φυλῆς ῥουβὴν δώδεκα χιλιάδες, ἐκ φυλῆς γὰδ δώδεκα χιλιάδες,
7:5. ἐκ (out) φυλῆς (of-a-tribing) Ἰούδα (of-an-Iouda) δώδεκα (two-ten) χιλιάδες (thousands) ἐσφραγισμένοι , ( having-had-come-to-be-sealed-to ,"ἐκ (out) φυλῆς (of-a-tribing) Ῥουβὴν (of-a-Rouben) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Γὰδ (of-a-Gad) δώδεκα (two-ten) χιλιάδες, (thousands,"
7:5. ex tribu Iuda duodecim milia signati ex tribu Ruben duodecim milia ex tribu Gad duodecim miliaOf the tribe of Juda, twelve thousand signed: Of the tribe of Ruben, twelve thousand signed: Of the tribe of Gad, twelve thousand signed:
5. Of the tribe of Judah sealed twelve thousand: Of the tribe of Reuben twelve thousand: Of the tribe of Gad twelve thousand:
7:5. From the tribe of Judah, twelve thousand were sealed. From the tribe of Ruben, twelve thousand were sealed. From the tribe of Gad, twelve thousand were sealed.
7:5. Of the tribe of Juda [were] sealed twelve thousand. Of the tribe of Reuben [were] sealed twelve thousand. Of the tribe of Gad [were] sealed twelve thousand.
Of the tribe of Juda [were] sealed twelve thousand. Of the tribe of Reuben [were] sealed twelve thousand. Of the tribe of Gad [were] sealed twelve thousand:

5: Из колена Иудина запечатлено двенадцать тысяч; из колена Рувимова запечатлено двенадцать тысяч; из колена Гадова запечатлено двенадцать тысяч;
7:5  ἐκ φυλῆς ἰούδα δώδεκα χιλιάδες ἐσφραγισμένοι, ἐκ φυλῆς ῥουβὴν δώδεκα χιλιάδες, ἐκ φυλῆς γὰδ δώδεκα χιλιάδες,
7:5. ex tribu Iuda duodecim milia signati ex tribu Ruben duodecim milia ex tribu Gad duodecim milia
Of the tribe of Juda, twelve thousand signed: Of the tribe of Ruben, twelve thousand signed: Of the tribe of Gad, twelve thousand signed:
7:5. From the tribe of Judah, twelve thousand were sealed. From the tribe of Ruben, twelve thousand were sealed. From the tribe of Gad, twelve thousand were sealed.
7:5. Of the tribe of Juda [were] sealed twelve thousand. Of the tribe of Reuben [were] sealed twelve thousand. Of the tribe of Gad [were] sealed twelve thousand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: Of the tribe of Juda, etc. - First, we are to observe that the tribe of Levi is here mentioned, though that tribe had no inheritance in Israel; but they now belonged to the spiritual priesthood. Secondly, That the tribe of Dan, which had an inheritance, is here omitted; as also the tribe of Ephraim. Thirdly, That the tribe of Joseph is here added in the place of Ephraim. Ephraim and Dan, being the principal promoters of idolatry, are left out in this enumeration.
Albert Barnes: Notes on the Bible - 1834
7:5: Of the tribe of Juda were sealed twelve thousand - That is, a selection was made, or a number sealed, as if it had been made from one of the tribes of the children of Israel - the tribe of Judah. If the remarks above made are correct, this refers to the Christian church, and means, in connection with what follows, that each portion of the church would furnish a definite part of the whole number sealed and saved. We are not required to understand this of the exact number of twelve thousand, but that the designation would be made from all parts and branches of the church as if a selection of the true servants of God were made from the whole number of the tribes of Israel. There seems to be no particular reason why the tribe of Judah was mentioned first. Judah was not the oldest of the sons of Jacob, and there was no settled order in which the tribes were usually mentioned.
The order of their birth, as mentioned in Gen. 29-30, is as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. In the blessing of Jacob, Gen. 49, this order is changed, and is as follows: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin. In the blessing of Moses, Deut. 33, a different order still is observed: Reuben, Judah, Levi, Benjamin, Joseph, Zebulun, Issachar, Gad, Dan, Naphtali, Asher; and in this last, moreover, Simeon is omitted. So, again, in Ezek. 48, there are two enumerations of the twelve tribes, differing from each other, and both differing from the arrangements above referred to: namely, in Eze 48:31-34, where Levi is reckoned as one, and Joseph as only one; and in Ezek. 48:1-27, referring to the division of the country, where Levi, who had no heritage in land, is omitted, and Ephraim and Manasseh are counted as two tribes (Prof. Stuart, ii. 172, 173).
From facts like these it is clear that there was no certain and settled order in which the tribes were mentioned by the sacred writers. The same thing seems to have occurred in the enumeration of the tribes, which would occur, for example, in the enumeration of the several States of the American Union. There is indeed an order which is usually observed, beginning with Maine, etc., but almost no two writers would observe throughout the same order; nor should we deem it strange if the order should be materially varied by even the same writer in enumerating them at different times. Thus, at one time it might be convenient to enumerate them according to their geographical position; at another, in the order of their settlement; at another, in the order of their admission into the Union; at another, in the order of their size and importance; at another, in the order in which they are arranged in reference to political parties, etc. Something of the same kind may have occurred in the order in which the tribes were mentioned among the Jews. Perhaps this may have occurred also of design, in order that no one tribe might claim the precedence or the pre-eminence by being always placed at the head of the list. If, as is supposed above, the allusion in this enumeration of the tribes was to the various portions of the Christian church, then perhaps the idea intended to be conveyed is, that no one division of that church is to have any preference on account of its locality, or its occupying any particular country, or because it has more wealth, learning, or numbers than others; but that all are to be regarded, where there is the true spirit of religion, as on a level.
There are, however, three specialties in this enumeration of the tribes which demand a more particular explanation. The number indeed is twelve, but that number is made up in a special manner:
(1) "Joseph" is mentioned, and also "Manasseh." The matter of fact was, that Joseph had two sons, Ephraim and Manasseh Gen 48:1, and that these two sons gave name to two of the tribes, the tribes of Ephraim and Manasseh. There was, properly speaking, no tribe of the name of Joseph. In Num. 13 the name Levi is omitted, as it usually is, because that tribe had no inheritance in the division of the land; and in order that the number twelve might be complete, Ephraim and Joseph are mentioned as two tribes, Num 13:8, Num 13:11. In Num 13:11 the writer states expressly that by the tribe Joseph he meant Manasseh - "Of the tribe of Joseph, namely, of the tribe of Manasseh," etc. From this it would seem that, as Manasseh was the oldest Gen 48:14, the name Joseph was sometimes given to that tribe. As Ephraim, however, became the largest tribe, and as Jacob in blessing the two sons of Joseph Gen 48:14 laid his right hand on Ephraim, and pronounced a special blessing on him Gen 48:19-20, it would seem not improbable that, when not particularly designated, the name Joseph was given to that tribe, as it is evidently in this place. Possibly the name Joseph may have been a general name which was occasionally applied to either of these tribes. In the long account of the original division of Canaan in jos 13-19, Levi is omitted, because he had no heritage, and Ephraim and Manasseh are mentioned as two tribes. The name Joseph in the passage before us Rev 7:8 is doubtless designed, as remarked above, to refer to Ephraim.
(2) in this list Rev 7:7 the name of Levi is inserted among the tribes. As already remarked, this name is not commonly inserted among the tribes of the children of Israel, because that tribe, being devoted to the sacerdotal office, had no inheritance in the division of the country, but was scattered among the other tribes. See Jos 14:3-4; Jos 18:7. It may have been inserted here, if this refers to the Christian church, to denote that the ministers of the gospel, as well as other members of the church, would share in the protection implied by the sealing; that is, to denote that no class in the church would be excluded from the blessings of salvation.
(3) the name of one of the tribes - Dan - is omitted; so that by this omission, and the insertion of the tribe of Levi, the original number of twelve is preserved. There have been numerous conjectures as to the reason why the tribe of Dan is omitted here, but none of the solutions proposed are without difficulty. All that can be known, or regarded as probable, on the subject, seems to be this:
(a) As the tribe of Levi was usually omitted in an enumeration of the tribes, because that tribe had no part in the inheritance of the Hebrew people in the division of the land of Canaan, so there appear to have been instances in which the names of some of the other tribes were omitted, the reason for which is not given. Thus, in Deut. 33, in the blessing pronounced by Moses on the tribes just before his death, the name Simeon is omitted. In 1 Chr. 4-8 the names of Zebulun and Dan are both omitted. It would seem, therefore, that the name of a tribe might be sometimes omitted without any particular reason being specified.
(b) It has been supposed by some that the name Dan was omitted because that tribe was early devoted to idolatry, and continued idolatrous to the time of the captivity. Of that fact there can be no doubt, for it is expressly affirmed in Jdg 18:30; and that fact seems to be a sufficient reason for the omission of the name. As being thus idolatrous, it was in a measure separated from the people of God, and deserved not to be reckoned among them; and in enumerating those who were the servants of God, there seemed to be a propriety that a tribe devoted to idolatry should not be reckoned among the number This will account for the omission, without resorting to the supposition of Grotius, that the tribe of Dan was extinct at the time when the Apocalypse was written - a fact which also existed in regard to all the ten tribes; or to the supposition of Andreas and others, that Dan is omitted because Antichrist was to spring from that tribe - a supposition which is alike without proof and without probability. The fact that Dan was omitted cannot be supposed to have any special significancy in the case before us. Such an omission is what, as we have seen, might have occurred at any time in the enumeration of the tribes.
In reference to the application of this portion of the book Rev 7:1-8, or of what is designed to be here represented, there has been, as might be expected, a great variety of opinions. From the exposition of the words and phrases which has been given, it is manifest that we are to look for a series of events like the following:
(1) Some impending danger, or something that threatened to sweep everything away - like winds that were ready to blow on the earth.
(2) that tempest restrained or held back, as if the winds were held in check by an angel, and were not suffered to sweep over the world.
(3) some new influence or power, represented by an angel coming from the east - the great source of light - that should designate the true church of God - the servants of the Most High.
(4) some mark or note by which the true people of God could be designated, or by which they could be known - as if some name were impressed on their foreheads.
(5) a selection or election of the number from a much greater number who were the professed, but were not the true servants of God.
(6) a definite, though comparatively a small number thus designated out of the whole mass.
(7) this number taken from all the divisions of the professed people of God, in such numbers and in such a manner, that it would be apparent that there would be no partiality or favoritism; that is, that wheRev_er the true servants of God were found, they would be sealed and saved.
These are things which lie on the face of the passage, if the interpretation above given is correct, and in its application it is necessary to find some facts that will properly correspond with these things.
If the interpretation of the sixth seal proposed above is correct, then we are to look for the fulfillment of this in events that soon succeeded those which are there referred to, or at least which had their commencement at about that time; and the inquiry now is, whether there were any events that would accord properly with the interpretation here proposed: that is, any impending and spreading danger; any restraining of that danger; any process of designating the servants of God so as to preserve them; anything like a designation or selection of them from among the masses of the professed people of God? Now, in respect to this, the following facts accord so well with what is demanded in the interpretation that it may be regarded as morally certain that they were the things which were thus made to pass in vision before the mind of John. They have at least this degree of probability, that if it were admitted that he intended to describe them, the symbols which are actually employed are those which it would have been proper to select to represent them:
I. The impending danger, like winds restrained, that threatened to sweep everything away, and to hasten on the end of the world. In reference to this, there may have been two classes of impending danger - that from the invasion of the northern hordes, referred to in the sixth seal Rev_. 6, and that from the influx of error, that threatened the ruin of the church:
(a) As to the former, the language used by John will accurately express the state of things as it existed at the period supposed at the time of the sixth seal - the series of events introduced, now suspended, like the opening of the seventh seal. The idea is that of nations pressing on to conquest; heaving like tempests on the borders of the empire; overturning everything in their way; spreading desolation by fire and sword, as if the world were about to come to an end. The language used by Mr. Gibbon in describing the times here referred to is so applicable, that it would seem almost as if he had the symbols used by John in his eye. Speaking of the time of Constantine, he says, "The threatening tempest of barbarians, which so soon subverted the foundations of Roman greatness, was still repelled, or suspended on the frontiers" (i. 362). This language accurately expresses the condition of the Roman world at the period succeeding the opening of the sixth seal; the period of suspended judgments, in order that the servants of God might be sealed. See the notes on Rev 6:12-17. The nations which ultimately spread desolation through the empire hovered around its borders, making occasional incursions into its territory; even carrying their arms, as we have seen in some instances, as far as Rome itself, but still restrained from accomplishing the final purpose of overthrowing the city and the empire, The church and the state alike were threatened with destruction, and the impending wrath seemed only to be held back as if to give time to accomplish some other purpose.
(b) At the same time there was another class of evils which threatened to sweep like a tempest over the church - the evils of error in doctrine that sprang up on the establishment of Christianity by Constantine. That fact was followed with a great increase of professors of religion, who, for various purposes, crowded into a church patronized by the state - a condition of things which tended to do more to destroy the church than all that had been done by persecution had accomplished. This effect was natural; and the church became filled with those who had yielded themselves to the Christian faith from motives of policy, and who, having no true spiritual piety, were ready to embrace the most lax views of religion, and to yield themselves to any form of error. Of this period, and of the effect of the conversion of Constantine in this respect, Mr. Gibbon makes the following remarks, strikingly illustrative of the view now taken of the meaning of this passage: "The hopes of wealth and honors, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among the venal and obsequious crowds which usually fill the apartments of a palace. The cities which signalized a forward zeal, by the voluntary destruction of their temples, were distinguished by municipal privileges, and rewarded with popular donatives; and the new capital of the East gloried in the singular advantage, that Constantinople was never profaned by the worship of idols. As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. The salvation of the common people was purchased at an easy rate, if it is true that, in one year, twelve thousand people were baptized at Rome, besides a proportionable number of women and children, and that a white garment, with twenty pieces of gold, had been promised by the emperor to every convert" i. 425).
At a time, therefore, when it might have been supposed that, under the patronage of a Christian emperor, the truth would have spread around the world, the church was exposed to one of its greatest dangers - that arising from the fact that it had become united with the state. About the same time, also, there sprang up many of those forms of error which have spread farthest over the Christian world, and which then threatened to become the universal form of belief in the church. Of this class of doctrine were the views of Arius, and the views of Pelagius - forms of opinion which, there were strong reasons to fear, might become the pRev_ailing belief of the church, and essentially change its character. About this time, also, the church was passing into the state in which the papacy would arise - that dark and gloomy period in which error would spread over the Christian world, and the true servants of God would retire for a long period into obscurity.
"We are now but a little way off from the commencement of that noted period - obscurely hinted at by Daniel, plainly announced by John the twelve hundred and sixty prophetic days or years, for which preparations of a very unusual kind, but requisite, doubtless, are made. This period was to form the gloomiest, without exception, in the annals of the world the period of Satan's highest success, and of the church's greatest depression; and lest she should become during it utterly extinct, her members, never so few as then, were all specially sealed. The long night passes on, darkening as it advances; but the sealed company are not visible; they disappear from the Apocalyptic stage, just as they then disappeared from the observation of the world; for they fled away to escape the fire and the dungeons of their persecutors, to hide in the hoary caves of the earth, or to inhabit the untrodden regions of the wilderness, or to dwell beneath the shadow of the Alps, or to enjoy fellowship with God, emancipated and unknown, in the deep seclusion and gloom of some convent" (The Seventh Vial, London, 1848, pp. 27, 28). These facts seem to me to show, with a considerable degree of probability, what was designated by the suspense which occurred after the opening of the sixth seal - when the affairs of the world seemed to be hastening on to the Treat catastrophe. At that period the prophetic eye sees the tendency of things suddenly arrested; the winds held back, the church preserved, and a series of events introduced, intended to designate and to save from the Treat mass of those who professedly constituted the "tribes of Israel," a definite number who should be in fact the true church of God.
II. The facts, then, to which there is reference in checking the tendency of things, and sealing the servants of God, may have been the following:
(a) The preservation of the church from extinction during those calamitous periods when ruin seemed about to sweep over the Roman world. Not only as a matter of fact was there a suspension of those impending judgments that seemed to threaten the very extinction of the empire by the invasion of the northern hordes (see the notes on Rev_. 6), but there were special acts in favor of the church, by which these fierce barbarians appeared not only to be restrained from destroying the church, but to be influenced by tenderness and sympathy for it, as if they were raised up to preserve it when Rome had done all it could to destroy it. It would seem as if God restrained the rage of these hordes for the sake of preserving his church; as if he had touched their hearts that they might give to Christians an opportunity to escape in the impending storm. We may refer here particularly to the conduct of Alaric, king of the Goths, in the attack on Rome already referred to; and, as usual, we may quote from Mr. Gibbon, who will not be suspected of a design to contribute anything to the illustration of the Apocalypse. "At the hour of midnight," says he (vol. ii. pp. 260, 261), "the Salarian Gate was silently opened, and the inhabitants were awakened by the tremendous sound of the Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Scythia. The proclamation of Alaric, when he forced his entrance into the vanquished city, discovered, however, some regard for the laws of humanity and religion. He encouraged his troops boldly to seize the rewards of valor, and to enrich themselves with the spoils of a wealthy and effeminate people; but he exhorted them at the same time to spare the lives of the unresisting citizens, and to respect the churches of the apostles Peter and Paul as holy and inviolable sanctuaries.
While the barbarians roamed through the city in quest of prey, the humble dwelling of an aged virgin, who had devoted her life to the service of the altar, was forced open by one of the powerful Goths. He immediately demanded, though in civil language, all the gold and silver in her possession; and was astonished at the readiness with which she conducted him to a splendid hoard of massy plate, of the richest materials and the most curious workmanship. The barbarian viewed with wonder and delight this valuable acquisition, until he was interrupted by a serious admonition, addressed to him in the following words: 'These,' said she, 'are the consecrated vessels belonging to Peter; if you presume to touch them, the sacrilegious deed will remain on your conscience: for my part, I dare not keep what I am unable to defend.' The Gothic captain, struck with Rev_erential awe, despatched a messenger to inform the king of the treasure which he had discovered; and received a peremptory order from Alaric, that all the consecrated plate and ornaments should be transported, without damage or delay, to the church of the apostle.
From the extremity, perhaps, of the Quirinal hill, to the distant quarter of the Vatican, a numerous detachment of the Goths, marching in order of battle through the principal streets, protected, with glittering arms, the long train of their devout companions, who bore aloft on their heads the sacred vessels of gold and silver; and the martial shouts of the barbarians were mingled with the sound of religious psalmody. From all the adjacent houses a crowd of Christians hastened to join this edifying procession and a multitude of fugitives, without distinction of age or rank, or even of sect, had the good fortune to escape to the secure and hospitable sanctuary of the Vatican" In a note Mr. Gibbon adds: "According to Isidore, Alaric himself was heard to say, that he waged war with the Romans, and not with the apostles." He adds also (p. 261), "The learned work concerning the City of God was professedly composed by Augustine to justify the ways of Providence in the destruction of the Roman greatness. He celebrates with special satisfaction this memorable triumph of Christ; and insults his adversaries by challenging them to produce some similar example of a town taken by storm, in which the fabulous gods of antiquity had been able to protect either themselves or their deluded votaries."
We may refer here, also, to that work of Augustine as illustrating the passage before us. In book i. ch. 2, he defends this position, that "there never was war in which the conquerors would spare them whom they conquered for the gods they worshipped" - referring particularly to the sacking of Troy; in chapter 3 he appeals to the example of Troy; in chapter 4 he appeals to the sanctuary of Juno, in Troy; in chapter 5 he shows that the Romans never spared the temples of those cities which they destroyed; and in chapter 6 he maintains that the fact that mercy was shown by the barbarians in the sacking of Rome, was "through the power of the name of Jesus Christ." In illustration of this he says, "Therefore, all the spoil, murder, violence, and affliction, that in this fresh calamity came upon Rome, were nothing but the ordinary effects following the custom of war. But what was so unaccustomed, that the savage nature of the barbarians should put on a new shape, and appear so merciful that it would make choice of great and spacious churches to fill with such as it meant to show pity on, from which none should be baled to slaughter or slavery, in which none should be hurt, to which many by their courteous foes should be conducted, and out of which none should be led into bondage; this is due to the name of Christ, this is due to the Christian profession; he that seeth not is blind; he that seeth and praiseth it not is unthankful; he that hinders him that praiseth it is mad" (City of God, p. 11; London, 1620). Such a preservation of Christians; such a suspension of judgments, when all things seemed to be on the verge of ruin, would not be inappropriately represented by winds that threatened to sweep over the world; by the staying of those winds by some remarkable power, as by an angel; and by the special interposition which spared the church in the tumults and terrors of a siege, and of the sacking of a city.
(b) There may have been a reference to another class of divine interpositions at about the same time, to designate the true servants of God. It has been already remarked, that from the time when Constantine took the church under his patronage, and it became connected with the state, there was a large accession of nominal professors in the church, producing a great corruption in regard to spiritual religion, and an extended pRev_alence of error. Now the delay here referred to, between the opening of the sixth and seventh seals, may have referred to the fact, that during this period the true doctrines of Christianity would be vindicated and established in such a way that the servants of God would be "sealed" and designated in contradistinction from the great mass of the professed followers of Christ, and from the numerous advocates of error. From that mass a certain and definite number was to be sealed - implying, as we have seen, that there would be a selections, or that there would be something which would discriminate them from the multitudes as the true servants of God. This is represented by an angel coming from the east: the angel representing the new heavenly influence coming upon the church; and the coming from the east - as the east is the quarter where the sun rises - denoting that it came from the source and fountain of light - that is, God. The "sealing" would denote anything in this new influence or manifestation which would mark the true children of God, and would be appropriately employed to designate any doctrines which would keep up true religion in the world; which would preserve correct views about God, the way of salvation, and the nature of true religion, and which would thus determine where the church of God really was.
If there should be a tendency in the church to degenerate into formality; if the rules of discipline should be relaxed; if error should pRev_ail as to what constitutes spiritual religion; and if there should be a new influence at that time which would distinguish those who were the children of God from those who were not, this would be appropriately represented by the angel from the east, and by the sealing of the servants of God. Now it requires but a slight knowledge of the history of the Roman empire, and of the church at the period supposed here to be referred to, to perceive that all this occurred. There was a large influx of professed converts. There was a vast increase of worldliness. There was a wide diffusion of error. Religion was fast becoming mere formalism. The true church was apparently fast verging to ruin. At this period God raised up distinguished people - as if they had been angels ascending from the east - who came as with the "seal of the living God" - the doctrines of grace, and just views of spiritual religion - to designate who were, and who were not, the "true servants of God" among the multitudes who professed to be his followers.
Such were the doctrines of Athanasius and Augustine - those great doctrines on which the very existence of the true church has in all ages depended. The doctrines thus illustrated and defended were suited to make a broad line of distinction between the true church and the world, and this would be well represented by the symbol employed here - for it is by these doctrines that the true people of God are sealed and confirmed. On this subject compare Elliott, i. 279-292. The general sense here intended to be expressed is, that there was at the period referred to, after the conversion of Constantine, a decided tendency to a worldly, formal, lax kind of religion in the church; a very pRev_alent denial of the doctrine of the Trinity and of the doctrines of grace; a lax mode of admitting members to the church, with little or no evidence of true conversion; a disposition to attribute saving grace to the ordinances of religion, and especially to baptism; a disposition to rely on the outward ceremonies of religion, with little acquaintance with its spiritual power; and a general breaking down of the barriers between the church and the world, as there is usually in a time of outward prosperity, and especially when the church is connected with the state.
At this time there arose another set of influences well represented by the angel coming from the east, and sealing the true servants of God, in illustration and confirmation of the true doctrines of Christianity - doctrines on which the spirituality of the church has always depended: the doctrines of the Trinity, the atonement, the depravity of man, regeneration by the agency of the Holy Spirit, justification by faith, the sovereignty of God, and kindred doctrines. Such doctrines have in all ages served to determine where the true church is, and to designate and "seal" the servants of the Most High.
(c) This process of "sealing" may be regarded as continued during the long night of papal darkness that was coming upon the church, when error would abound, and the religion of forms would be triumphant. Even then, in places obscure and unknown, the work of sealing the true servants of God might be going forward - for even in those times of gloomy night there were those, though comparatively few in number, who loved the truth, and who were the real servants of God. The number of the elect was filling up, for even in the darkest times there were those who loved the cause of spiritual religion, and who bore upon them the impress of the "seal of the living God." Such appears to have been the intent of this sealing vision: a staying of the desolation that, in various forms, was sweeping over the world, in order that the true church might be safe, and that a large number, from all parts of the church, might be sealed and designated as the true servants of God. The winds that blowed from all quarters were stayed as if by mighty angels.
A new influence, from the great source of light, came in to designate those who were the true servants of the Most High, as if an angel had come from the rising sun with the seal of the living God, to impress it on their foreheads. A selection was made out of a church filling up with formalists, and in which the true doctrines of spiritual religion were fast fading away, of those who could be designated as the true servants of God. By their creed, and their lives, and their spirit, and their profession, they could be designated as the true servants of God, as if a visible mark were impressed on their foreheads. This selection was confined to no place, no class, no tribe, no denomination. It was taken from the whole of Israel, in such numbers that it could be seen that none of the tribes were excluded from the honor, but that, wheRev_er the true spirit of religion was, God was acknowledging these tribes - or churches - as his, and there he was gathering a people to himself. This would be long continued, until new scenes would open, and the eye would rest on other developments in the series of symbols, Rev_ealing the glorious host of the redeemed emerging from darkness, and in countless numbers triumphing before the throne.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: tribe of Juda: Exo 1:2-4; Num 1:4-15, Num 10:14-27, Num 13:4-16; Co1 2:1, Co1 2:2
John Gill
7:5 Of the tribe of Judah were sealed twelve thousand,.... Judah is mentioned first, because Christ sprung from that tribe, and the pure worship of God was preserved in it; and that itself was preserved a distinct tribe until the coming of Shiloh; its name signifies "praise God", Gen 29:35; and shows, that it becomes all the sealed ones, all true believers, and every member of the church of God, to praise him for all favours and blessings, temporal, spiritual, and eternal.
Of the tribe of Reuben were sealed twelve thousand; Reuben was Jacob's firstborn, but by his sin he lost the honour and privilege of birthright, and therefore is mentioned after Judah, who prevailed above him and the rest of his brethren; his name signifies "see the Son", Gen 29:32; and shows that the Son of God is to be looked unto for righteousness, life, and salvation, by all that expect to be saved, and to him does the true church look for eternal life and happiness.
Of the tribe of Gad were sealed twelve thousand; his name signifies a "troop", Gen 30:11, and may denote that there would be a numerous company of saints and faithful witnesses during the time of sealing, and amidst all the troubles and afflictions that would attend the church and people of God, and who in the issue would be conquerors, and more than conquerors, through Christ; see Gen 49:19.
John Wesley
7:5 Judah is mentioned first, in respect of the kingdom, and of the Messiah sprung therefrom.
Robert Jamieson, A. R. Fausset and David Brown
7:5 Judah (meaning praise) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, comes next after Judah, to whom it gave place, having by sin lost its primogeniture right. Besides the reason given above (see on Rev_ 7:2), another akin for the omission of Dan, is, its having been the first to lapse into idolatry (Jdg. 18:1-31); for which same reason the name Ephraim, also (compare Judg 17:1-3; Hos 4:17), is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [GROTIUS], it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence it is omitted in the fourth through eighth chapters of First Chronicles. Dan's small numbers are joined here to Naphtali's, whose brother he was by the same mother [BENGEL]. The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [AUBERLEN], to which the elect Gentiles are joined, "a multitude which no man could number," Rev_ 7:9 (that is, the Church of Jews and Gentiles indiscriminately, in which the Gentiles are the predominant element, Lk 21:24. The word "tribes," Greek, implies that believing Israelites are in this countless multitude). Both are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants: while upon earth the world of nations is added to the kingdom of Israel. The twelve apostles stand at the head of the whole. The upper and the lower congregation, though distinct, are intimately associated.
7:67:6: Յազգէն Ասերայ՝ երկոտասան հազար կնքեալ։ Յազգէն Նեփթաղիմայ՝ երկոտասան հազար կնքեալ։ Յազգէն Մանասէի՝ երկոտասան հազար կնքեալ[5176]։ [5176] Ոմանք. Կնքեալս։
6 Ասերի ցեղից՝ տասներկու հազար կնքուած, Նեփթաղիմի ցեղից՝ տասներկու հազար կնքուած, Մանասէի ցեղից՝ տասներկու հազար կնքուած,
6 Ասերին ցեղէն տասներկու հազար կնքուած, Նեփթաղիմին ցեղէն տասներկու հազար կնքուած, Մանասէին ցեղէն տասներկու հազար կնքուած,
յազգէն Ասերայ` երկոտասան հազար կնքեալ, յազգէն Նեփթաղիմայ` երկոտասան հազար կնքեալ, յազգէն Մանասէի` երկոտասան հազար կնքեալ:

7:6: Յազգէն Ասերայ՝ երկոտասան հազար կնքեալ։ Յազգէն Նեփթաղիմայ՝ երկոտասան հազար կնքեալ։ Յազգէն Մանասէի՝ երկոտասան հազար կնքեալ[5176]։
[5176] Ոմանք. Կնքեալս։
6 Ասերի ցեղից՝ տասներկու հազար կնքուած, Նեփթաղիմի ցեղից՝ տասներկու հազար կնքուած, Մանասէի ցեղից՝ տասներկու հազար կնքուած,
6 Ասերին ցեղէն տասներկու հազար կնքուած, Նեփթաղիմին ցեղէն տասներկու հազար կնքուած, Մանասէին ցեղէն տասներկու հազար կնքուած,
zohrab-1805▾ eastern-1994▾ western am▾
7:66: из колена Асирова запечатлено двенадцать тысяч; из колена Неффалимова запечатлено двенадцать тысяч; из колена Манассиина запечатлено двенадцать тысяч;
7:6  ἐκ φυλῆς ἀσὴρ δώδεκα χιλιάδες, ἐκ φυλῆς νεφθαλὶμ δώδεκα χιλιάδες, ἐκ φυλῆς μανασσῆ δώδεκα χιλιάδες,
7:6. ἐκ (out) φυλῆς (of-a-tribing) Ἀσὴρ (of-an-Aser) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Νεφθαλὶμ (of-a-Nefthalim) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Μανασσῆ (of-a-Manasses) δώδεκα (two-ten) χιλιάδες, (thousands,"
7:6. ex tribu Aser duodecim milia ex tribu Nepthalim duodecim milia ex tribu Manasse duodecim miliaOf the tribe of Aser, twelve thousand signed: Of the tribe of Nephthali, twelve thousand signed: Of the tribe of Manasses, twelve thousand signed:
6. Of the tribe of Asher twelve thousand: Of the tribe of Naphtali twelve thousand: Of the tribe of Manasseh twelve thousand:
7:6. From the tribe of Asher, twelve thousand were sealed. From the tribe of Naphtali, twelve thousand were sealed. From the tribe of Manasseh, twelve thousand were sealed.
7:6. Of the tribe of Aser [were] sealed twelve thousand. Of the tribe of Nepthalim [were] sealed twelve thousand. Of the tribe of Manasses [were] sealed twelve thousand.
Of the tribe of Aser [were] sealed twelve thousand. Of the tribe of Nepthalim [were] sealed twelve thousand. Of the tribe of Manasses [were] sealed twelve thousand:

6: из колена Асирова запечатлено двенадцать тысяч; из колена Неффалимова запечатлено двенадцать тысяч; из колена Манассиина запечатлено двенадцать тысяч;
7:6  ἐκ φυλῆς ἀσὴρ δώδεκα χιλιάδες, ἐκ φυλῆς νεφθαλὶμ δώδεκα χιλιάδες, ἐκ φυλῆς μανασσῆ δώδεκα χιλιάδες,
7:6. ex tribu Aser duodecim milia ex tribu Nepthalim duodecim milia ex tribu Manasse duodecim milia
Of the tribe of Aser, twelve thousand signed: Of the tribe of Nephthali, twelve thousand signed: Of the tribe of Manasses, twelve thousand signed:
7:6. From the tribe of Asher, twelve thousand were sealed. From the tribe of Naphtali, twelve thousand were sealed. From the tribe of Manasseh, twelve thousand were sealed.
7:6. Of the tribe of Aser [were] sealed twelve thousand. Of the tribe of Nepthalim [were] sealed twelve thousand. Of the tribe of Manasses [were] sealed twelve thousand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: Aser: Luk 2:36
John Gill
7:6 Of the tribe of Aser were sealed twelve thousand,.... "Asher", which the Septuagint pronounce "Aser", as here, signifies "blessed", Gen 30:13; as all the sealed ones are, blessed with all spiritual blessings, with grace here, and glory hereafter.
Of the tribe of Nephthalim were sealed twelve thousand; the name of this tribe signifies "wrestlings", Gen 30:8; and may design the wrestlings of saints, both with God in prayer, and with their enemies, sin, Satan, and the world, and also their strivings together for the faith of the Gospel.
Of the tribe of Manasses were sealed twelve thousand; this word signifies "forgetting", Gen 41:51; and shows that the followers of Christ should forget the things that are behind, their sinful lusts and pleasures, the onions and garlic in Egypt, and their former company and acquaintance, their own people, and their father's house, and all their labours and sufferings for the sake of Christ.
7:77:7: Յազգէն Շմաւոնի՝ երկոտասան հազար կնքեալ։ Յազգէն Ղեւեայ՝ երկոտասան հազար կնքեալ։ Յազգէն Իսաքարայ՝ երկոտասան հազար կնքեալ[5177]։ [5177] Ոմանք. Կնքեալս։
7 Շմաւոնի ցեղից՝ տասներկու հազար կնքուած, Ղեւիի ցեղից՝ տասներկու հազար կնքուած, Իսաքարի ցեղից՝ տասներկու հազար կնքուած,
7 Շմաւոնին ցեղէն տասներկու հազար կնքուած, Ղեւիին ցեղէն տասներկու հազար կնքուած, Իսաքարին ցեղէն տասներկու հազար կնքուած,
յազգէն Շմաւոնի` երկոտասան հազար կնքեալ, յազգէն Ղեւեայ` երկոտասան հազար կնքեալ, յազգէն Իսաքարայ` երկոտասան հազար կնքեալ:

7:7: Յազգէն Շմաւոնի՝ երկոտասան հազար կնքեալ։ Յազգէն Ղեւեայ՝ երկոտասան հազար կնքեալ։ Յազգէն Իսաքարայ՝ երկոտասան հազար կնքեալ[5177]։
[5177] Ոմանք. Կնքեալս։
7 Շմաւոնի ցեղից՝ տասներկու հազար կնքուած, Ղեւիի ցեղից՝ տասներկու հազար կնքուած, Իսաքարի ցեղից՝ տասներկու հազար կնքուած,
7 Շմաւոնին ցեղէն տասներկու հազար կնքուած, Ղեւիին ցեղէն տասներկու հազար կնքուած, Իսաքարին ցեղէն տասներկու հազար կնքուած,
zohrab-1805▾ eastern-1994▾ western am▾
7:77: из колена Симеонова запечатлено двенадцать тысяч; из колена Левиина запечатлено двенадцать тысяч; из колена Иссахарова запечатлено двенадцать тысяч;
7:7  ἐκ φυλῆς συμεὼν δώδεκα χιλιάδες, ἐκ φυλῆς λευὶ δώδεκα χιλιάδες, ἐκ φυλῆς ἰσσαχὰρ δώδεκα χιλιάδες,
7:7. ἐκ (out) φυλῆς (of-a-tribing) Συμεὼν (of-a-Sumeon) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Λευεὶ (of-a-Leuei) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Ἰσσαχὰρ (of-an-Issachar) δώδεκα (two-ten) χιλιάδες, (thousands,"
7:7. ex tribu Symeon duodecim milia ex tribu Levi duodecim milia ex tribu Issachar duodecim miliaOf the tribe of Simeon, twelve thousand signed: Of the tribe of Levi, twelve thousand signed: Of the tribe of Issachar, twelve thousand signed:
7. Of the tribe of Simeon twelve thousand: Of the tribe of Levi twelve thousand: Of the tribe of Issachar twelve thousand:
7:7. From the tribe of Simeon, twelve thousand were sealed. From the tribe of Levi, twelve thousand were sealed. From the tribe of Issachar, twelve thousand were sealed.
7:7. Of the tribe of Simeon [were] sealed twelve thousand. Of the tribe of Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand.
Of the tribe of Simeon [were] sealed twelve thousand. Of the tribe of Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand:

7: из колена Симеонова запечатлено двенадцать тысяч; из колена Левиина запечатлено двенадцать тысяч; из колена Иссахарова запечатлено двенадцать тысяч;
7:7  ἐκ φυλῆς συμεὼν δώδεκα χιλιάδες, ἐκ φυλῆς λευὶ δώδεκα χιλιάδες, ἐκ φυλῆς ἰσσαχὰρ δώδεκα χιλιάδες,
7:7. ex tribu Symeon duodecim milia ex tribu Levi duodecim milia ex tribu Issachar duodecim milia
Of the tribe of Simeon, twelve thousand signed: Of the tribe of Levi, twelve thousand signed: Of the tribe of Issachar, twelve thousand signed:
7:7. From the tribe of Simeon, twelve thousand were sealed. From the tribe of Levi, twelve thousand were sealed. From the tribe of Issachar, twelve thousand were sealed.
7:7. Of the tribe of Simeon [were] sealed twelve thousand. Of the tribe of Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: Simeon: Num 1:22, Num 25:14, Num 26:14; Jos 19:1; Jdg 1:3
Levi: Gen 29:34, Gen 35:23, Gen 49:5; Exo 6:16
Issachar: Gen 30:18, Gen 35:23, Gen 49:11; Jos 19:17
Geneva 1599
7:7 Of the tribe of Simeon [were] sealed twelve thousand. (6) Of the tribe of (b) Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand.
(6) Here the tribe of Levi is listed with the rest, because all the Israelites were equally made priests with them in Christ by his priesthood (Rom 12:1; 1Pet 2:9; Rev_ 1:6; Rev_ 5:10). Dan is not mentioned, because the Danites long before forsaking the worship of God, were fallen away from the fellowship of God's people, to the part of the Gentiles: which evil many ages before Jacob foresaw (Gen 49:17-18), and because of which no mention is made of this tribe in the book of Chronicles.
(b) He skipped Dan, and reckons Levi.
John Gill
7:7 Of the tribe of Simeon were sealed twelve thousand,.... The name of this tribe signifies "hearing", Gen 29:33; and such an hearing as is attended with obedience; and denotes the spiritual and practical hearing of the Gospel by those who hear, and understand, and believe, and practise what they hear, and yield the obedience of faith unto it.
Of the tribe of Levi were sealed twelve thousand; this name signifies "joined", Gen 29:34; and denotes, that these sealed ones were not only joined one to another in love and holy fellowship, but to Christ, and were one spirit with him, and were members of his body, flesh, and bones, and cleaved to him with full purpose of heart.
Of the tribe of Issachar were sealed twelve thousand; the interpretation of this name is "hire" or "reward", Gen 30:18; and may design those rewards of grace which God bestows upon his faithful servants, in times of tribulation.
John Wesley
7:7 After the Levitical ceremonies were abolished, Levi was again on a level with his brethren.
7:87:8: Յազգէն Զաբուղոնի՝ երկոտասան հազար կնքեալ։ Յազգէն Յովսեփու՝ երկոտասան հազար կնքեալ։ Յազգէն Բենիամինի՝ երկոտասան հազար կնքեալ[5178]:[5178] Ոմանք. Կնքեալս։ Յօրինակին պակասէր. Յազգէն Յովսեփու երկոտասան հազար կնքեալ։
8 Զաբուղոնի ցեղից՝ տասներկու հազար կնքուած, Յովսէփի ցեղից՝ տասներկու հազար կնքուած, Բենիամինի ցեղից՝ տասներկու հազար կնքուած:
8 Զաբուղոնին ցեղէն տասներկու հազար կնքուած, Յովսէփին ցեղէն տասներկու հազար կնքուած, Բենիամինին ցեղէն տասներկու հազար կնքուած։
յազգէն Զաբուղոնի` երկոտասան հազար կնքեալ, յազգէն Յովսեփու` երկոտասան հազար կնքեալ, յազգէն Բենիամինի` երկոտասան հազար կնքեալ:

7:8: Յազգէն Զաբուղոնի՝ երկոտասան հազար կնքեալ։ Յազգէն Յովսեփու՝ երկոտասան հազար կնքեալ։ Յազգէն Բենիամինի՝ երկոտասան հազար կնքեալ[5178]:
[5178] Ոմանք. Կնքեալս։ Յօրինակին պակասէր. Յազգէն Յովսեփու երկոտասան հազար կնքեալ։
8 Զաբուղոնի ցեղից՝ տասներկու հազար կնքուած, Յովսէփի ցեղից՝ տասներկու հազար կնքուած, Բենիամինի ցեղից՝ տասներկու հազար կնքուած:
8 Զաբուղոնին ցեղէն տասներկու հազար կնքուած, Յովսէփին ցեղէն տասներկու հազար կնքուած, Բենիամինին ցեղէն տասներկու հազար կնքուած։
zohrab-1805▾ eastern-1994▾ western am▾
7:88: из колена Завулонова запечатлено двенадцать тысяч; из колена Иосифова запечатлено двенадцать тысяч; из колена Вениаминова запечатлено двенадцать тысяч.
7:8  ἐκ φυλῆς ζαβουλὼν δώδεκα χιλιάδες, ἐκ φυλῆς ἰωσὴφ δώδεκα χιλιάδες, ἐκ φυλῆς βενιαμὶν δώδεκα χιλιάδες ἐσφραγισμένοι.
7:8. ἐκ (out) φυλῆς (of-a-tribing) Ζαβουλὼν (of-a-Zaboulon) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Ἰωσὴφ (of-an-Iosef) δώδεκα (two-ten) χιλιάδες, (thousands,"ἐκ (out) φυλῆς (of-a-tribing) Βενιαμεὶν (of-a-Beniamein) δώδεκα (two-ten) χιλιάδες (thousands) ἐσφραγισμένοι . ( having-had-come-to-be-sealed-to )
7:8. ex tribu Zabulon duodecim milia ex tribu Ioseph duodecim milia ex tribu Beniamin duodecim milia signatiOf the tribe of Zabulon, twelve thousand signed: Of the tribe of Joseph, twelve thousand signed: Of the tribe of Benjamin, twelve thousand signed.
8. Of the tribe of Zebulun twelve thousand: Of the tribe of Joseph twelve thousand: Of the tribe of Benjamin sealed twelve thousand.
7:8. From the tribe of Zebulun, twelve thousand were sealed. From the tribe of Joseph, twelve thousand were sealed. From the tribe of Benjamin, twelve thousand were sealed.
7:8. Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand.
Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand:

8: из колена Завулонова запечатлено двенадцать тысяч; из колена Иосифова запечатлено двенадцать тысяч; из колена Вениаминова запечатлено двенадцать тысяч.
7:8  ἐκ φυλῆς ζαβουλὼν δώδεκα χιλιάδες, ἐκ φυλῆς ἰωσὴφ δώδεκα χιλιάδες, ἐκ φυλῆς βενιαμὶν δώδεκα χιλιάδες ἐσφραγισμένοι.
7:8. ex tribu Zabulon duodecim milia ex tribu Ioseph duodecim milia ex tribu Beniamin duodecim milia signati
Of the tribe of Zabulon, twelve thousand signed: Of the tribe of Joseph, twelve thousand signed: Of the tribe of Benjamin, twelve thousand signed.
7:8. From the tribe of Zebulun, twelve thousand were sealed. From the tribe of Joseph, twelve thousand were sealed. From the tribe of Benjamin, twelve thousand were sealed.
7:8. Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand.
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Geneva 1599
7:8 Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of (c) Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand.
(c) Of Ephraim, who was Joseph's other son, and had the birthright given him, of which he is called Joseph.
John Gill
7:8 Of the tribe of Zabulon were sealed twelve thousand,.... Which signifies "dwelling", Gen 30:20; and was the tribe in which Christ had his dwelling, and where he much conversed; and may denote his gracious inhabitation, as well as that of God the Father, md of the Spirit, among the saints and sealed ones.
Of the tribe of Joseph were sealed twelve thousand; whose name signifies "adding", Gen 30:24; and may intend the additions both of numbers, and of gifts and graces to the churches of those times.
Of the tribe of Benjamin were sealed twelve thousand; this word signifies "the Son of the right hand", Gen 35:18; showing, that these sealed ones are as a signet on God's right hand, and are as near and dear unto him as a man's right hand is to him; see Ps 80:17. Now twelve thousand out of each tribe make just the number of a hundred forty and four thousand, Rev_ 7:4; the tribe of Dan is not mentioned, it may be because of the apostasy of that tribe, one of Jeroboam's golden calves being set up there; showing that God had no sealed ones of that sort, and instead of him Levi is reckoned; though that tribe had no part in the division of the land of Israel, yet had a part in Christ, and is therefore mentioned in this mystical account. Nor is the name of Ephraim used, it may be for the same reason; there having been a great defection in that tribe from the pure worship of God, and instead of him the name of Joseph appears.
John Wesley
7:8 Of the tribe of Joseph - Or Ephraim; perhaps not mentioned by name, as having been, with Dan, the most idolatrous of all the tribes. It is farther observable of Dan, that it was very early reduced to a single family; which family itself seems to have been cut off in war, before the time of Ezra; for in the Chronicles, where the posterity of the patriarchs is recited, Dan is wholly omitted.
7:97:9: Եւ յետ այսորիկ տեսի՝ եւ ահա ժողովուրդ բազում որոց ո՛չ գոյր թիւ, յամենայն հեթանոսաց եւ յամենայն ազգաց եւ յամենայն լեզուաց եւ յամենայն ժողովրդոց, որք կային առաջի աթոռոյն եւ առաջի Գառինն՝ արկեալ զիւրեամբք հանդերձս սպիտակս, եւ արմաւենիս ՚ի ձեռս իւրեանց[5179]: [5179] Ոմանք. Ոչ գոյր թիւս։
9 Եւ դրանից յետոյ տեսայ մի մեծ բազմութիւն, - որին թիւ չկար, - բոլոր հեթանոսներից եւ բոլոր ազգերից, բոլոր լեզուներից եւ բոլոր ժողովուրդներից, որոնք կանգնած էին աթոռի առաջ եւ Գառան առաջ՝ իրենց վրայ սպիտակ զգեստներ գցած եւ արմաւենու ճիւղեր իրենց ձեռքերին:
9 Անկէ ետքը տեսայ մեծ բազմութիւն մը, որ մէ՛կը չէր կրնար համրել, բոլոր ազգերէն ու ցեղերէն եւ ժողովուրդներէն ու լեզուներէն, որոնք աթոռին առջեւ ու Գառնուկին առջեւ կեցեր էին՝ ճերմակ հանդերձներ հագած եւ ձեռքերնին արմաւենիներ բռնած
Եւ յետ այսորիկ տեսի եւ ահա ժողովուրդ բազում որոց ոչ գոյր թիւ, յամենայն հեթանոսաց եւ յամենայն ազգաց եւ յամենայն լեզուաց եւ յամենայն ժողովրդոց, որք կային առաջի աթոռոյն եւ առաջի Գառինն` արկեալ զիւրեամբք հանդերձս սպիտակս, եւ արմաւենիս ի ձեռս իւրեանց:

7:9: Եւ յետ այսորիկ տեսի՝ եւ ահա ժողովուրդ բազում որոց ո՛չ գոյր թիւ, յամենայն հեթանոսաց եւ յամենայն ազգաց եւ յամենայն լեզուաց եւ յամենայն ժողովրդոց, որք կային առաջի աթոռոյն եւ առաջի Գառինն՝ արկեալ զիւրեամբք հանդերձս սպիտակս, եւ արմաւենիս ՚ի ձեռս իւրեանց[5179]:
[5179] Ոմանք. Ոչ գոյր թիւս։
9 Եւ դրանից յետոյ տեսայ մի մեծ բազմութիւն, - որին թիւ չկար, - բոլոր հեթանոսներից եւ բոլոր ազգերից, բոլոր լեզուներից եւ բոլոր ժողովուրդներից, որոնք կանգնած էին աթոռի առաջ եւ Գառան առաջ՝ իրենց վրայ սպիտակ զգեստներ գցած եւ արմաւենու ճիւղեր իրենց ձեռքերին:
9 Անկէ ետքը տեսայ մեծ բազմութիւն մը, որ մէ՛կը չէր կրնար համրել, բոլոր ազգերէն ու ցեղերէն եւ ժողովուրդներէն ու լեզուներէն, որոնք աթոռին առջեւ ու Գառնուկին առջեւ կեցեր էին՝ ճերմակ հանդերձներ հագած եւ ձեռքերնին արմաւենիներ բռնած
zohrab-1805▾ eastern-1994▾ western am▾
7:99: После сего взглянул я, и вот, великое множество людей, которого никто не мог перечесть, из всех племен и колен, и народов и языков, стояло пред престолом и пред Агнцем в белых одеждах и с пальмовыми ветвями в руках своих.
7:9  μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν·
7:9. Μετὰ (With) ταῦτα (to-the-ones-these) εἶδον, (I-had-seen,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ὄχλος (a-crowd) πολύς, (much,"ὃν (to-which) ἀριθμῆσαι (to-have-numbered-unto) αὐτὸν (to-it) οὐδεὶς (not-moreover-one) ἐδύνατο , ( it-was-abling ,"ἐκ (out) παντὸς (of-all) ἔθνους (of-a-nation) καὶ (and) φυλῶν (of-tribings) καὶ (and) λαῶν (of-peoples) καὶ (and) γλωσσῶν, (of-tongues," ἑστῶτες ( having-had-come-to-stand ) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου (of-a-throne) καὶ (and) ἐνώπιον (in-looked) τοῦ (of-the-one) ἀρνίου, (of-a-Lamblet," περιβεβλημένους ( to-having-had-come-to-be-casted-about ) στολὰς (to-settings) λευκάς , ( to-white ,"καὶ (and) φοίνικες (palms) ἐν (in) ταῖς (unto-the-ones) χερσὶν (unto-hands) αὐτῶν: (of-them)
7:9. post haec vidi turbam magnam quam dinumerare nemo poterat ex omnibus gentibus et tribubus et populis et linguis stantes ante thronum et in conspectu agni amicti stolas albas et palmae in manibus eorumAfter this, I saw a great multitude, which no man could number, of all nations and tribes and peoples and tongues, standing before the throne and in sight of the Lamb, clothed with white robes, and palms in their hands.
9. After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;
7:9. After these things, I saw a great crowd, which no one could number, from all the nations and tribes and peoples and languages, standing before the throne and in sight of the Lamb, clothed in white robes, with palm branches in their hands.
7:9. After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands:

9: После сего взглянул я, и вот, великое множество людей, которого никто не мог перечесть, из всех племен и колен, и народов и языков, стояло пред престолом и пред Агнцем в белых одеждах и с пальмовыми ветвями в руках своих.
7:9  μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν·
7:9. post haec vidi turbam magnam quam dinumerare nemo poterat ex omnibus gentibus et tribubus et populis et linguis stantes ante thronum et in conspectu agni amicti stolas albas et palmae in manibus eorum
After this, I saw a great multitude, which no man could number, of all nations and tribes and peoples and tongues, standing before the throne and in sight of the Lamb, clothed with white robes, and palms in their hands.
7:9. After these things, I saw a great crowd, which no one could number, from all the nations and tribes and peoples and languages, standing before the throne and in sight of the Lamb, clothed in white robes, with palm branches in their hands.
7:9. After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Это новое видение говорит о том, как вознаграждаются на небе те христиане, которые совершают свое земное поприще среди скорбей мира и особенно среди ужасов последнего времени. Иоанн видит великое множество людей, т.е. души людей, которые были облечены в человеческие образы (ср. VI:9). - Бесчисленность здесь не абсолютная, взятая в отличие от 144: т. запечатленных, но бесчисленность относительная. Состав многочисленной толпы указывает на ее общечеловеческий характер; и, несомненно, она, подобно душам 6:9, находится на небе пред престолом Божиим, а не в земле, как те запечатленные 144: тысячи. Так что, очевидно, здесь имеются ввиду все умершие христиане, достигшие совершенства и угодившие Богу теми или другими подвигами веры и благочестия. Следовательно, на вопрос, имеют ли утешение совершенные христиане, умершие до времени всеобщего суда и воздаяния, разбираемое видение отвечает, что души совершенных христиан после их смерти переселяются на небо и предстоят пред Престолом и пред Агнцем в знак близости к Господу как источнику блаженства. На это указывают и белые одежды, и пальмовые ветви, как ветви праздничной радости.
Adam Clarke: Commentary on the Bible - 1831
7:9: A great multitude - This appears to mean the Church of Christ among the Gentiles, for it was different from that collected from the twelve tribes; and it is here said to be of all nations, kindreds, people, and tongues.
Clothed with white robes - As emblems of innocence and purity. With palms in their hands, in token of victory gained over the world, the devil, and the flesh.
Albert Barnes: Notes on the Bible - 1834
7:9: After this - Greek," After these things" - Μετὰ ταῦτα Meta tauta: that is, after I saw these things thus represented I had another vision. This would undoubtedly imply, not only that he saw these things after he had seen the sealing of the hundred and forty-four thousand, but that they would occur subsequently to that. But he does not state whether they would immediately occur, or whether other things might not intervene. As a matter of fact, the vision seems to be transferred from earth to heaven - for the multitudes which he saw appeared "before the throne" Rev 7:9; that is, before the throne of God in heaven. The design seems to be to carry the mind forward quite beyond the storms and tempests of earth - the scenes of woe and sorrow - the clays of error, darkness, declension, and persecution - to that period when the church should be triumphant in heaven. Instead, therefore, of leaving the impression that the hundred and forty-four thousand would be all that would be saved, the eye is directed to an innumerable host, gathered from all ages, all climes, and all people, triumphant in glory. The multitude that John thus saw was not, therefore, I apprehend, the same as the hundred and forty-four thousand, but a far greater number the whole assembled host of the redeemed in heaven, gathered there as vistors, with palmbranches, the symbols of triumph, in their hands. The object of the vision is to cheer those who are desponding in times of religious declension and in seasons of persecution, and when the number of true Christians seems to be small, with the assurance that an immense host shall be redeemed from our world, and be gathered triumphant before the throne.
I beheld - That is, he saw them before the throne. The vision is transferred from earth to heaven; from the contemplation of the scene when desolation seemed to impend over the world, and when comparatively few in number were "sealed" as the servants of God, to the time when the redeemed would be triumphant, and when a host which no man can number would stand before God.
And, lo - Indicating surprise. A vast host burst upon the view. Instead of the comparatively few who were sealed, an innumerable company were presented to his vision, and surprise was the natural effect.
A great multitude - Instead of the comparatively small number on which the attention had been fixed.
Which no man could number - The number was so great that no one could count them, and John, therefore, did not attempt to do it. This is such a statement as one would make who should have a view of all the redeemed in heaven. It would appear to be a number beyond all power of computation. This representation is in strong contrast with a very common opinion that only a few will be saved. The representation in the Bible is, that immense hosts of the human race will be saved; and though vast numbers will be lost, and though at any particular period of the world hitherto it may seem that few have been in the path to life, yet we have every reason to believe that, taking the race at large, and estimating it as a whole, a vast majority of the whole will be brought to heaven. For the true religion is yet to spread all over the world, and perhaps for many, many thousands of years, piety is to be as pRev_alent as sin has been; and in that long and happy time of the world's history we may hope that the numbers of the saved may surpass all who have been lost in past periods, beyond any power of computation. See the notes on Rev 20:3-6.
Of all nations - Not only of Jews; not only of the nations which, in the time of the sealing vision, had embraced the gospel, but of all the nations of the earth. This implies two things:
(a) that the gospel would be preached among all nations; and,
(b) that even when it was thus preached to them they would keep up their national characteristics.
There can be no hope of blending all the nations of the earth under one visible sovereignty. They may all be subjected to the spiritual reign of the Redeemer, but still there is no reason to suppose that they will not have their distinct organizations and laws.
And kindreds - φυλῶν phulō n. This word properly refers to those who are descended from a common ancestry, and hence denotes a race, lineage, kindred. It was applied to the tribes of Israel, as derived from the same ancestor, and for the same reason might be applied to a clan, and thence to any division in a nation, or to a nation itself - properly retaining the notion that it was descended from a common ancestor. Here it would seem to refer to a smaller class than a nation - the different clans of which a nation might be composed.
And people - λαῶν laō n. This word refers properly to a people or community as a mass, without reference to its origin or any of its divisions. The former word would be used by one who should look upon a nation as made up of portions of distinct languages, clans, or families; this word would be used by one who should look on such an assembled people as a mere mass of human beings, with no reference to their difference of clanship, origin, or language.
And tongues - Languages. This word would refer also to the inhabitants of the earth, considered with respect to the fact that they speak different languages. The use of particular languages does not designate the precise boundaries of nations - for often many people speaking different languages are united as one nation, and often those who speak the same language constitute distinct nations. The view, therefore, with which one would look upon the dwellers on the earth, in the use of the word "tongues" or "languages," would be, not as divided into nations; not with reference to their lineage or clanship; and not as a mere mass without reference to any distinction, but as divided by speech. The meaning of the whole is, that persons from all parts of the earth, as contemplated in these points of view, would be among the redeemed. Compare the notes on Dan 3:4; Dan 4:1.
Stood before the throne - The throne of God. See the notes on Rev 4:2. The throne is there represented as set up in heaven, and the vision here is a vision of what will occur in heaven. It is designed to carry the thoughts beyond all the scenes of conflict, strife, and persecution on earth, to the time when the church shall be triumphant in glory - when all storms shall have passed by; when all persecutions shall have ceased; when all Rev_olutions shall have occurred; when all the elect - not only the hundred and forty-four thousand of the sealed, but of all nations and times - shall have been gathered in. There was a beautiful propriety in this vision. John saw the tempests stayed, as by the might of angels. He saw a new influence and power that would seal the true servants of God. But those tempests were stayed only for a time, and there were more awful visions in reserve than any which had been exhibited - visions of woe and sorrow, of persecution and of death. It was appropriate, therefore, just at this moment of calm suspense - of delayed judgments - to suffer the mind to rest on the triumphant close of the whole in heaven, when a countless host would be gathered there with palms in their hands, uniting with angels in the worship of God. The mind, by the contemplation of this beautiful vision, would be refreshed and strengthened for the disclosure of the awful scenes which were to occur on the sounding of the trumpets under the seventh seal. The simple idea is, that, amidst the storms and tempests of life - scenes of existing or impending trouble and wrath - it is well to let the eye rest on the scene of the final triumph, when innumerable hosts of the redeemed shall stand before God, and when sorrow shall be known no more.
And before the Lamb - In the midst of the throne - in heaven. See the notes on Rev 5:6.
Clothed with white robes - The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. See the notes on Rev 3:4; Rev 6:11.
And palms in their hands - Emblems of victory. Branches of the palm-tree were carried by the victors in the athletic contests of Greece and Rome, and in triumphal processions. See the notes on Mat 21:8. The palm-tree - straight, elevated, majestic - was an appropriate emblem of triumph. The portion of it which was borne in victory was the long leaf which shoots out from the top of the tree. Compare the notes on Isa 3:26. See Eschenberg, Manual of Class. Literally, p. 243, and Lev 23:40; "And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees," etc. So in the Saviour's triumphal entry into Jerusalem Joh 12:12-13 - "On the next day much people took branches of palm-trees, and went forth to meet him, and cried, Hosanna."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: a great: Gen 49:10; Psa 2:8, Psa 22:27, Psa 72:7-11, Psa 76:4, Psa 77:2, Psa 98:3, Psa 110:2, Psa 110:3, Psa 117:1, Psa 117:2; Isa 2:2, Isa 2:3, Isa 49:6-8, Isa 60:1-14; Jer 3:17, Jer 16:19; Zac 2:11, Zac 8:20-23; Rom 15:9-12
no man: Rev 5:11, Rev 11:15; Gen 13:16; Hos 1:10; Luk 12:1; Rom 11:25; Heb 11:12, Heb 12:22
of all: Rev 5:9; Dan 4:1, Dan 6:25
stood: Luk 21:36; Eph 6:13
clothed: Rev 7:13, Rev 7:14, Rev 3:4, Rev 3:5, Rev 3:18, Rev 4:4, Rev 6:11
palms: Lev 23:40; Joh 12:13
Geneva 1599
7:9 After this I beheld, and, lo, a great multitude, (7) which no man could number, of all nations, and kindreds, and people, and tongues, (8) stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
(7) See Rev_ 7:4 (8) As priests, kings and glorious conquerors by martyrdom: which is noted by the signs in this verse.
John Gill
7:9 After this I beheld,.... What follows is a distinct vision from the preceding one, and is not a continuation of that, as if the sealing of the Jewish believers was designed by the former, and the sealing of the Gentiles in this latter; whereas in this vision there is no mention made of sealing, nor was there, or will there be any need of it in the time it refers unto; and which is not the time of the Reformation; nor when the vials began to be poured out upon the seat of the beast; for though there were great numbers converted in many nations, kindreds, people, and tongues, yet not in all; nor do the characters of this great multitude, and the happiness they shall enjoy, seem to suit with persons in a state of mortality and imperfection, Rev_ 7:14; wherefore many interpreters understand this vision of the saints in heaven: but it rather respects the millennium state, or thousand years' reign of Christ with his saints on earth, with which all that is here said agrees; compare Rev_ 7:14 with Rev_ 20:4; and Rev_ 7:15 with Rev_ 22:3; and Rev_ 7:16 with Rev_ 21:4. And the design of this vision is to show to John, and every diligent observer, that after the seventh seal is opened, the trumpets are blown, and the vials poured out; during which time there will be a number sealed that will profess Christ; and at the close and winding up of all things, in the days of the voice of the seventh angel, Christ will descend, and all the saints with him; their bodies will be raised, and the living saints changed, and make one general assembly, who are shown to John here, as in Rev_ 21:9; to relieve his mind, and support his spirits, in a view of the calamities ushered in by the opening of the seventh seal.
And lo, a great multitude, which no man could number; which design all the elect of God in the new Jerusalem church state, the bride, the Lamb's wife, or the new Jerusalem descending from God out of heaven; these will appear to be a great multitude, not in comparison of the inhabitants that shall have dwelt upon earth, nor of the professors of religion in one shape or another; for, with respect to each of these, they are but a few, a seed, a remnant, a little flock; but as considered in themselves, and so they are many who are ordained to eternal life, whose sins Christ has bore, for whom his blood has been shed, and whom he justifies, and who are called by his grace, and are brought to glory; and who make up such a number as no man can number: God indeed can number them, but not man; for they are a set of particular persons chosen by God, and redeemed by Christ, and who are perfectly and distinctly known by them; their number and names are with them; their names are written in the Lamb's book of life; and God and Christ can, and do call them by their name; and when they were given to Christ, they passed under the rod of him that telleth them; and he will give an exact account of them, of every individual person, another day. But then they are not to be numbered by men; and they will be
of all nations, and kindreds, and people, and tongues, and therefore must consist both of Jews and Gentiles; these were not all nations, &c. but "of" all nations, some of all nations; and such God has chosen, Christ has redeemed, and the Spirit calls; God has not chosen all the Jews, but a remnant, according to the election of grace, nor all the Gentiles, but has taken out of them a people for his name; and so Christ has redeemed, by his blood, some out of every kindred, tongue, people, and nation, of Jew and Gentile: and hence the Gospel has been sent into all the world, and to all nations, for the gathering of these persons out of them; and when they are all gathered in, they will all meet together in the new Jerusalem church state, and make up the body here presented to view.
Stood before the throne and before the Lamb; the throne of God, and of the Lamb, will be in the midst of the new Jerusalem church; the tabernacle of God will be with men, and he will dwell, among them; and before the presence of his glory will all the saints be presented; and the Lamb will then present to himself his whole church, without spot, or wrinkle, or any such thing; and they will behold his glory, and see him as he is: and as they are described before by their number, and their descent, so here by their position and situation, and, as follows, by their habit and attire,
clothed with white robes; agreeably to their princely and priestly characters: it was usual for princes and noblemen to be arrayed in vestures of linen, as Joseph was in Pharaoh's court; and the Jewish priests wore garments of linen, in their daily ministry and service; and in the thousand years' reign the saints will appear to be kings and priests, Rev_ 5:10; and accordingly will be clothed as such: and this may also be expressive of their entire freedom from sin by the blood of Christ, Rev_ 7:14; and their complete justification by his righteousness, which is sometimes compared to white raiment, and is called fine linen, clean, and white; and likewise their spotless purity and holiness, sanctification in them being now perfect, which was before imperfect: and these robes may also design their shining robes of glory and immortality; for they will now be clothed upon with their house from heaven, and will have put off mortality and corruption, and have put on immortality and incorruption, and appear with Christ in glory; for such will be the then state of things:
and palms in their hands; or branches of palm trees, as in Jn 12:13 as an emblem of their uprightness and faithfulness, which they had shown in the cause of Christ, even unto death, the palm tree being a very upright tree, Jer 10:5; or of their bearing up under a variety of pressures and afflictions, by which they were not cast down and destroyed, but bravely stood up under them, and were now come out of them; the palm tree being of such a nature, as is reported, that the more weight is hung upon it, the higher it rises, and the straighter it grows; see Ps 92:12; and chiefly as an emblem of victory and triumph over their enemies, as sin, Satan, the world and death, which they had been struggling with, in a state of imperfection, but were now more than conquerors over them; the palm tree is well known to be a token of victory. So Philo the Jew (f) says, the palm tree is , "a symbol of victory". Conquerors used to carry palm tree branches in their hands (g): those who conquered in the combats and plays among the Greeks, used not only to have crowns of palm trees given them, but carried branches of it in their hands (h); as did also the Romans in their triumphs; yea, they sometimes wore "toga palmata", a garment with the figures of palm trees on it, which were interwoven in it (i): and hence here palms are mentioned along with white garments; and some have been tempted to render the words thus, "clothed with white robes", and "palms on their sides"; that is, on the sides of their robes (k). The medal which was struck by Titus Vespasian, at the taking of Jerusalem, had on it a palm tree, and a captive woman sitting under it, with this inscription on it, "Judaea capta", Judea is taken. And when our Lord rode in triumph to Jerusalem, the people met him with branches of palm trees in their hands, and cried, Hosanna to him. So the Jews, at the feast of tabernacles, which they kept in commemoration of their having dwelt in tents in the wilderness, carried "Lulabs", or palm tree branches, in their hands, in token of joy, Lev 23:40; and in like manner, these being come out of the wilderness of the world, and the tabernacle of God being among them, express their joy in this way; See Gill on .
(f) Allegor. l. 2. p. 74. (g) A. Gell. Noctes Attic. l. 3. c. 6. Sueton. in Caio, c. 32. (h) Pausan. Arcadica, l. 8. p. 532. Alex. ab Alex. Genial. Dier. l. 5. c. 8. & l. 6. c. 19. (i) Isidor. Hispalens. Origen. l. 19. c. 24. p. 168. (k) Vid. Lydium de re Militare, l. 6. c. 3. p. 225.
John Wesley
7:9 A great multitude - Of those who had happily finished their course. Such multitudes are afterwards described, and still higher degrees of glory which they attain after a sharp fight and magnificent victory, Rev_ 14:1; Rev_ 15:2; Rev_ 19:1; Rev_ 20:4. There is an inconceivable variety in the degrees of reward in the other world. Let not any slothful one say, "If I get to heaven at all, I will be content:" such an one may let heaven go altogether. In worldly things, men are ambitious to get as high as they can. Christians have a far more noble ambition. The difference between the very highest and the lowest state in the world is nothing to the smallest difference between the degrees of glory. But who has time to think of this? Who is at all concerned about it? Standing before the throne - In the full vision of God. And palms in their hands - Tokens of joy and victory.
Robert Jamieson, A. R. Fausset and David Brown
7:9 no man--Greek, "no one."
of all nations--Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals.
kindreds--Greek, "tribes."
people--Greek, "peoples." The "first-fruits unto the Lamb," the 144,000 (Rev_ 14:1-4) of Israel, are followed by a copious harvest of all nations, an election out of the Gentiles, as the 144,000 are an election out of Israel (see on Rev_ 7:3).
white robes--(See on Rev_ 6:11; also Rev_ 3:5, Rev_ 3:18; Rev_ 4:4).
palms in . . . hands--the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude. This shall be just when He is about to come visibly and take possession of His kingdom. The palm branch is the symbol of joy and triumph. It was used at the feast of tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Compare Zech 14:16, whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness-like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness.
7:107:10: Աղաղակէին ՚ի ձայն մեծ՝ եւ ասէին. Փրկութիւն Աստուծոյ մերոյ՝ որ նստի ՚ի վերայ աթոռոյն, եւ Գառինն:
10 Բարձր ձայնով աղաղակում էին եւ ասում. «Փրկութիւնը մեր Աստծո՛ւնն է, որ նստում է աթոռի վրայ, ինչպէս եւ՝ Գառա՛նը»:
10 Եւ մեծաձայն կ’աղաղակէին՝ ըսելով. «Փրկութիւնը մեր Աստուծոյնն է, որ աթոռին վրայ կը նստի ու Գառնուկին»։
Աղաղակէին ի ձայն մեծ եւ ասէին. Փրկութիւն Աստուծոյ մերոյ, որ նստի ի վերայ աթոռոյն, եւ Գառինն:

7:10: Աղաղակէին ՚ի ձայն մեծ՝ եւ ասէին. Փրկութիւն Աստուծոյ մերոյ՝ որ նստի ՚ի վերայ աթոռոյն, եւ Գառինն:
10 Բարձր ձայնով աղաղակում էին եւ ասում. «Փրկութիւնը մեր Աստծո՛ւնն է, որ նստում է աթոռի վրայ, ինչպէս եւ՝ Գառա՛նը»:
10 Եւ մեծաձայն կ’աղաղակէին՝ ըսելով. «Փրկութիւնը մեր Աստուծոյնն է, որ աթոռին վրայ կը նստի ու Գառնուկին»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: И восклицали громким голосом, говоря: спасение Богу нашему, сидящему на престоле, и Агнцу!
7:10  καὶ κράζουσιν φωνῇ μεγάλῃ λέγοντες, ἡ σωτηρία τῶ θεῶ ἡμῶν τῶ καθημένῳ ἐπὶ τῶ θρόνῳ καὶ τῶ ἀρνίῳ.
7:10. καὶ (and) κράζουσι (they-clamor-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) λέγοντες ( forthing ,"Ἡ (The-one) σωτηρία (a-savioring-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἡμῶν (of-us) τῷ (unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπὶ (upon) τῷ (unto-the-one) θρόνῳ (unto-a-throne) καὶ (and) τῷ (unto-the-one) ἀρνίῳ. (unto-a-Lamblet)
7:10. et clamabant voce magna dicentes salus Deo nostro qui sedet super thronum et agnoAnd they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne and to the Lamb.
10. and they cry with a great voice, saying, Salvation unto our God which sitteth on the throne, and unto the Lamb.
7:10. And they cried out, with a great voice, saying: “Salvation is from our God, who sits upon the throne, and from the Lamb.”
7:10. And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb:

10: И восклицали громким голосом, говоря: спасение Богу нашему, сидящему на престоле, и Агнцу!
7:10  καὶ κράζουσιν φωνῇ μεγάλῃ λέγοντες, ἡ σωτηρία τῶ θεῶ ἡμῶν τῶ καθημένῳ ἐπὶ τῶ θρόνῳ καὶ τῶ ἀρνίῳ.
7:10. et clamabant voce magna dicentes salus Deo nostro qui sedet super thronum et agno
And they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne and to the Lamb.
7:10. And they cried out, with a great voice, saying: “Salvation is from our God, who sits upon the throne, and from the Lamb.”
7:10. And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
10: Слова восклицания всего множества сообразно с указанным значением пальмовых ветвей и в соответствие содержанию хвалы ст. 12: есть выражение чувства восторга пред Богом и Агнцем, спасающими мир многоразличными судьбами. Великое множество спасенных христиан было не одиноким пред престолом в прославлении Господа. Здесь же Иоанн созерцает Ангелов, и старцев, и животных. Все они в ответ на прославление святых спасенных, подтверждая его словом Аминь, поклонялись пред Сидящем на престоле и Агнцем и со своей стороны воссылали им хвалу (V:12) за их семь добродетелей и совершенств [Ebrard, Suller].
Adam Clarke: Commentary on the Bible - 1831
7:10: Salvation to our God - That is, God alone is the author of the salvation of man; and this salvation is procured for and given to them through the Lamb, as their propitiatory sacrifice.
Albert Barnes: Notes on the Bible - 1834
7:10: And cried with a loud voice - Compare Zac 4:7. This is expressive of the greatness of their joy; the ardor and earnestness of their praise.
Salvation to our God - The word rendered "salvation" - σωτηρία sō tē ria - means properly "safety, deliverance, preservation"; then welfare or prosperity; then victory; then, in a Christian sense, deliverance from punishment and admission to eternal life. Here the idea seems to be that their deliverance from sin, danger, persecution, and death, was to be ascribed solely to God. It cannot be meant, as the words would seem to imply, that they desired that God might have salvation; but the sense is, that their salvation was to be attributed entirely to him. This will undoubtedly be the song of the released foRev_er, and all who reach the heavenly world will feel that they owe their deliverance from eternal death, and their admission to glory, wholly to him. Prof. Robinson (Lexicon) renders the word "victory" here. The fair meaning is, that whatever is included in the word "salvation" will be due to God alone - the deliverance from sin, danger, and death; the triumph over every foe; the resurrection from the grave; the rescue from eternal burnings; the admission to a holy heaven - victory in all that that word implies will be due to God.
Which sitteth upon the throne - notes on Rev 4:2.
And unto the Lamb - notes on Rev 5:6. God the Father, and He who is the Lamb of God, alike claim, the honor of salvation. It is observable here that the redeemed ascribe their salvation to the Lamb as well as to Him who is on the throne. Could they do this if he who is referred to as the "Lamb" were a mere man? Could they if he were an angel? Could they if he were not equal with the Father? Do those who are in heaven worship a creature? Will they unite a created being with the Anointed One in acts of solemn adoration and praise?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: cried: Zac 4:7
Salvation: Rev 19:1; Psa 3:8, Psa 37:39, Psa 68:19, Psa 68:20, Psa 115:1; Isa 43:11, Isa 45:15, Isa 45:21; Jer 3:23; Hos 13:4; Jon 2:9; Zac 9:9; Luk 3:6; Joh 4:22; Eph 2:8
sitteth: Rev 4:2, Rev 4:3, Rev 4:9-11, Rev 5:7, Rev 5:13, Rev 5:14, Rev 21:5
unto: Rev 4:6, Rev 4:9, Rev 22:3; Joh 1:29, Joh 1:36
Geneva 1599
7:10 (9) And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
(9) The praise of God, celebrated first by the holy men, in this verse, then by the heavenly angels, in the two verses following (Rev_ 7:11-12).
John Gill
7:10 And cried with a loud voice,.... To show the strength of their affection, and the greatness of their joy, and how sensible they were of the favour they enjoyed, and how hearty they were in the following ascription of glory to God, and the Lamb.
Saying, salvation to our God which sitteth upon the throne, and unto the Lamb; by "salvation" is meant, not only temporal salvation, and those many deliverances, which God had wrought for them, and particularly in bringing them out of great tribulation, Rev_ 7:14; but spiritual and eternal salvation, which is the salvation of the soul, and is owing to the free grace of God, and the blood of Christ; and the sense is, that God and the Lamb are the sole authors of it, and the glory of it ought to be given to them, and to no other: God the Father, who sits upon the throne, resolved upon it in his eternal purposes and decrees, and contrived and formed the scheme of it in the council of peace, and he made sufficient provision for it in the covenant of grace; and as he from eternity appointed his Son to be his salvation to the ends of the earth, so in the fulness of time he sent him to be the Saviour of the world, and delivered him up for all his people, unto death itself, and spared him not, but awoke the sword of justice against him, and sheathed it in him; and since he had such a concern in salvation, the glory of it in right belongs to him: and the Lamb, the Son of God, he engaged to do the will and work of God, and from everlasting became the surety of the better testament; and in time he came to seek and to save lost sinners, and he is become the author of eternal salvation to them; his own arm has brought it, and it is in him, and no other, even a salvation from sin, Satan, the law, the world, hell, and death, and wrath to come; and it will be the employment of the saints, both in the new Jerusalem church state, during the thousand years' reign, and in heaven to all eternity, to ascribe the glory of all this, not to themselves, to their merits and works of righteousness, or to any creature whatever, but to God and the Lamb only.
John Wesley
7:10 Salvation to our God - Who hath saved us from all evil into all the happiness of heaven. The salvation for which they praise God is described, Rev_ 7:15; that for which they praise the Lamb, Rev_ 7:14; and both, in Rev_ 7:16-17.
Robert Jamieson, A. R. Fausset and David Brown
7:10 cried--Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment.
Salvation--literally, "THE salvation"; all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly "salvation" is the cry of the palm-bearing multitudes. Hosanna means "save us now"; taken from Ps 118:25, in which Psalm (Ps 118:14-15, Ps 118:21, Ps 118:26) the same connection occurs between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, "Blessed be He that cometh in the name of the Lord."
7:117:11: Եւ ամենայն հրեշտակք կայի՛ն շուրջ զաթոռովն, եւ զերիցամբքն, եւ զչորիւք կենդանեօքն, եւ անկանէին յերեսս առաջի աթոռոյն՝ եւ երկի՛ր պագանէին Աստուծոյ[5180], [5180] Ոսկան. Կենդանեօքն, անկանէին։
11 Եւ բոլոր հրեշտակները կանգնած էին աթոռի եւ երէցների ու չորս կենդանիների շուրջը եւ երեսի վրայ ընկնում էին աթոռի առաջ ու երկրպագում էին Աստծուն՝
11 Եւ բոլոր հրեշտակները, որ աթոռին ու երէցներուն եւ չորս կենդանիներուն բոլորտիքը կեցեր էին, իրենց երեսներուն վրայ աթոռին առջեւ ինկան ու Աստուծոյ երկրպագութիւն ըրին,
Եւ ամենայն հրեշտակք կային շուրջ զաթոռովն եւ զերիցամբքն եւ զչորիւք կենդանեօքն, եւ անկանէին յերեսս առաջի աթոռոյն եւ երկիր պագանէին Աստուծոյ:

7:11: Եւ ամենայն հրեշտակք կայի՛ն շուրջ զաթոռովն, եւ զերիցամբքն, եւ զչորիւք կենդանեօքն, եւ անկանէին յերեսս առաջի աթոռոյն՝ եւ երկի՛ր պագանէին Աստուծոյ[5180],
[5180] Ոսկան. Կենդանեօքն, անկանէին։
11 Եւ բոլոր հրեշտակները կանգնած էին աթոռի եւ երէցների ու չորս կենդանիների շուրջը եւ երեսի վրայ ընկնում էին աթոռի առաջ ու երկրպագում էին Աստծուն՝
11 Եւ բոլոր հրեշտակները, որ աթոռին ու երէցներուն եւ չորս կենդանիներուն բոլորտիքը կեցեր էին, իրենց երեսներուն վրայ աթոռին առջեւ ինկան ու Աստուծոյ երկրպագութիւն ըրին,
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: И все Ангелы стояли вокруг престола и старцев и четырех животных, и пали перед престолом на лица свои, и поклонились Богу,
7:11  καὶ πάντες οἱ ἄγγελοι εἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῶ θεῶ,
7:11. καὶ (And) πάντες ( all ) οἱ (the-ones) ἄγγελοι (messengers) ἱστήκεισαν (they-had-come-to-have-had-stood) κύκλῳ (unto-a-circle) τοῦ (of-the-one) θρόνου (of-a-throne) καὶ (and) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) καὶ (and) τῶν (of-the-ones) τεσσάρων ( of-four ) ζῴων, (of-lifelets,"καὶ (and) ἔπεσαν (they-fell) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου (of-a-throne) ἐπὶ (upon) τὰ (to-the-ones) πρόσωπα ( to-looked-toward ) αὐτῶν (of-them) καὶ (and) προσεκύνησαν (they-kissed-toward-unto) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"
7:11. et omnes angeli stabant in circuitu throni et seniorum et quattuor animalium et ceciderunt in conspectu throni in facies suas et adoraverunt DeumAnd all the angels stood round about the throne and the ancients and the four living creatures. And they fell down before the throne upon their faces and adored God,
11. And all the angels were standing round about the throne, and the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God,
7:11. And all the Angels were standing around the throne, with the elders and the four living creatures. And they fell upon their faces in view of the throne, and they worshipped God,
7:11. And all the angels stood round about the throne, and [about] the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
And all the angels stood round about the throne, and [about] the elders and the four beasts, and fell before the throne on their faces, and worshipped God:

11: И все Ангелы стояли вокруг престола и старцев и четырех животных, и пали перед престолом на лица свои, и поклонились Богу,
7:11  καὶ πάντες οἱ ἄγγελοι εἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῶ θεῶ,
7:11. et omnes angeli stabant in circuitu throni et seniorum et quattuor animalium et ceciderunt in conspectu throni in facies suas et adoraverunt Deum
And all the angels stood round about the throne and the ancients and the four living creatures. And they fell down before the throne upon their faces and adored God,
7:11. And all the Angels were standing around the throne, with the elders and the four living creatures. And they fell upon their faces in view of the throne, and they worshipped God,
7:11. And all the angels stood round about the throne, and [about] the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:11: All the angels, etc. - As there is joy in the presence of God among these holy spirits when one sinner repents, no wonder that they take such an interest in the gathering together of such innumerable multitudes who are fully saved from their sins.
Albert Barnes: Notes on the Bible - 1834
7:11: And all the angels stood round about the throne - notes on Rev 5:11.
And about the elders - notes on Rev 4:4.
And the four beasts - notes on Rev 4:6. The meaning is, that the angels stood in the outer circle, or outside of the elders and the four living creatures. The redeemed, it is manifest, occupied the inner circle, and were near the throne, though their precise location is not mentioned. The angels sympathize with the church redeemed and triumphant, as they did with the church in its conflicts and trials, and they now appropriately unite with that church in adoring and praising God. They see in that redemption new displays of the character of God, and they rejoice that that church is rescued from its troubles, and is now brought triumphant to heaven.
And fell before the throne on their faces - The usual position of profound adoration, Rev 4:10; Rev 5:8.
And worshipped God - notes on Rev 5:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: all: Rev 4:6, Rev 5:11-13, Rev 19:4-6; Psa 103:20, Psa 103:21, Psa 148:1, Psa 148:2
and fell: Rev 11:16
and worshipped: Rev 4:10, Rev 15:4, Rev 19:4, Rev 22:9; Psa 45:11, Psa 97:7; Mat 4:10; Joh 5:23; Heb 1:6
John Gill
7:11 And all the angels stood round about the throne,.... The holy and elect angels, even all of them, the ten thousand times ten thousand, and thousands of thousands, the innumerable company of them, who are represented in the same position; See Gill on Rev_ 5:11;
and about the elders, and the four beasts; the churches and ministers; yea, round about the great multitude before mentioned, the camp of the saints, and the beloved city; whose guardians they will be, and to whom they will always be ministering spirits.
And fell before the throne on their faces: in token of submission and reverence:
and worshipped God; by celebrating the perfections of his nature, and ascribing to him the glory of all his works.
John Wesley
7:11 And all the angels stood - In waiting. Round about the throne, and the elders and the four living creatures - That is, the living creatures, next the throne; the elders, round these; and the angels, round them both. And they fell on their faces - So do the elders, once only, Rev_ 11:16. The heavenly ceremonial has its fixed order and measure.
Robert Jamieson, A. R. Fausset and David Brown
7:11 The angels, as in Rev_ 5:11, in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels."
stood--"were standing" [ALFORD].
7:127:12: ասելով. Ամէ՛ն. օրհնութիւն եւ փառք եւ իմաստութիւն եւ գոհութիւն եւ պատիւ եւ զօրութիւն եւ շնորհք Տեառն Աստուծոյ մերոյ՝ յաւիտեանս յաւիտենից. ամէն:
12 ասելով. «Ամէն: Օրհնութի՜ւն, փա՜ռք, իմաստութի՜ւն, գոհութի՜ւն, պատի՜ւ, զօրութի՜ւն եւ կարողութի՜ւն մեր Տէր Աստծուն յաւիտեանս յաւիտենից: Ամէն»:
12 Ըսելով. «Ամէ՛ն. օրհնութիւն ու փառք եւ իմաստութիւն ու գոհութիւն եւ պատիւ ու զօրութիւն եւ կարողութիւն մեր Աստուծոյն՝ յաւիտեանս յաւիտենից։ Ամէն»։
ասելով. Ամէն. օրհնութիւն եւ փառք եւ իմաստութիւն եւ գոհութիւն եւ պատիւ եւ զօրութիւն եւ [98]շնորհք Տեառն Աստուծոյ մերոյ յաւիտեանս յաւիտենից: Ամէն:

7:12: ասելով. Ամէ՛ն. օրհնութիւն եւ փառք եւ իմաստութիւն եւ գոհութիւն եւ պատիւ եւ զօրութիւն եւ շնորհք Տեառն Աստուծոյ մերոյ՝ յաւիտեանս յաւիտենից. ամէն:
12 ասելով. «Ամէն: Օրհնութի՜ւն, փա՜ռք, իմաստութի՜ւն, գոհութի՜ւն, պատի՜ւ, զօրութի՜ւն եւ կարողութի՜ւն մեր Տէր Աստծուն յաւիտեանս յաւիտենից: Ամէն»:
12 Ըսելով. «Ամէ՛ն. օրհնութիւն ու փառք եւ իմաստութիւն ու գոհութիւն եւ պատիւ ու զօրութիւն եւ կարողութիւն մեր Աստուծոյն՝ յաւիտեանս յաւիտենից։ Ամէն»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: говоря: аминь! благословение и слава, и премудрость и благодарение, и честь и сила и крепость Богу нашему во веки веков! Аминь.
7:12  λέγοντες, ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῶ θεῶ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
7:12. λέγοντες ( forthing ,"Ἀμήν: (Amen,"ἡ (the-one) εὐλογία (a-goodly-fortheeing-unto) καὶ (and) ἡ (the-one) δόξα (a-recognition) καὶ (and) ἡ (the-one) σοφία (a-wisdoming-unto) καὶ (and) ἡ (the-one) εὐχαριστία (a-goodly-granting-unto) καὶ (and) ἡ (the-one) τιμὴ (a-valuation) καὶ (and) ἡ (the-one) δύναμις (an-ability) καὶ (and) ἡ (the-one) ἰσχὺς (a-force-holding) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἡμῶν (of-us) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων[: (of-ages[,"ἀμήν]. (amen]."
7:12. dicentes amen benedictio et claritas et sapientia et gratiarum actio et honor et virtus et fortitudo Deo nostro in saecula saeculorum amenSaying: Amen. Benediction and glory and wisdom and thanksgiving, honour and power and strength, to our God, for ever and ever. Amen.
12. saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, unto our God for ever and ever. Amen.
7:12. saying: “Amen. Blessing and glory and wisdom and thanksgiving, honor and power and strength to our God, forever and ever. Amen.”
7:12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, [be] unto our God for ever and ever. Amen.
Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, [be] unto our God for ever and ever. Amen:

12: говоря: аминь! благословение и слава, и премудрость и благодарение, и честь и сила и крепость Богу нашему во веки веков! Аминь.
7:12  λέγοντες, ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῶ θεῶ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
7:12. dicentes amen benedictio et claritas et sapientia et gratiarum actio et honor et virtus et fortitudo Deo nostro in saecula saeculorum amen
Saying: Amen. Benediction and glory and wisdom and thanksgiving, honour and power and strength, to our God, for ever and ever. Amen.
7:12. saying: “Amen. Blessing and glory and wisdom and thanksgiving, honor and power and strength to our God, forever and ever. Amen.”
7:12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, [be] unto our God for ever and ever. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:12: Saying, Amen - Giving their most cordial and grateful assent to the praises attributed to God and the Lamb.
Blessing, and glory, etc. - There are here seven different species of praise attributed to God, as in Rev 5:12 (note).
Albert Barnes: Notes on the Bible - 1834
7:12: Saying, Amen - See the notes on Rev 1:7. The word "Amen" here is a word strongly affirming the truth of what is said, or expressing hearty assent to it. It may be uttered, as expressing this, either in the beginning or end of a sentence. Thus, wills are commonly commenced, "In the name of God, Amen."
Blessing, and glory, ... - Substantially the same ascription of praise occurs in Rev 5:12. See the notes on that verse. The general idea is, that the highest kind of praise is to be ascribed to God; everything excellent in character is to be attributed to him; every blessing which is received is to be traced to him. The order of the words indeed is changed, but the sense is substantially the same. In the former case Rev 5:12 the ascription of praise is to the Lamb - the Son of God; here it is to God. In both instances the worship is described as rendered in heaven; and the use of the language shows that God and the Lamb are regarded in heaven as entitled to equal praise. The only words found here which do not occur in Rev 5:12 are thanksgiving and might - words which require no particular explanation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: Amen: Rev 1:18, Rev 5:13, Rev 5:14, Rev 19:4; Psa 41:13, Psa 72:19, Psa 89:52, Psa 106:48; Mat 6:13; Jde 1:25
Blessing: Rev 5:12, Rev 5:13
thanksgiving: Neh 12:8, Neh 12:46; Psa 50:14, Psa 95:2, Psa 100:4, Psa 107:22, Psa 116:17, Psa 147:7; Isa 51:3; Jer 33:9, Jer 33:11; Jon 2:9; Co2 4:15, Co2 9:11, Co2 9:12; Col 2:7, Col 3:17
John Gill
7:12 Saying, Amen,.... As approving and confirming what the great multitude of men had said in Rev_ 7:10; in ascribing the glory of salvation to God, and the Lamb: the angels, though they have no part in it themselves, yet highly approve of it as right and just, that men should give the glory of it where it is due.
Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. Here a seven fold praise is given to God by the angels, as to the Lamb, in Rev_ 5:12, and in words much the same they rightly ascribe blessing to God, who is blessed in himself, and is the source of all blessedness to his creatures, angels and men. And also "glory"; the glory of his divine perfections, who is the God of glory; and of all his works of nature and providence, and especially of the salvation of men by Christ. "And wisdom"; he being the only wise God, whose wisdom is to be seen in all the works of creation, and in the government of the world, and in nothing more than in the scheme of redemption by the Son of God: "and thanksgiving": for all mercies and favours, temporal, spiritual, and eternal, enjoyed by angels, or by men: "and honour"; which is due to him from all his creatures, as he is the Creator of them; and from all his children, as he is their Father; and from all his servants, as he their master: "and power": which he has exerted, in making all things out of nothing, in supporting the whole universe in its being, and in saving and preserving his own people: "and might"; or "strength", he being the almighty God, the strength of Israel, and the rock of ages, in whom is everlasting strength; and the praise and ascription of all this, the angels wish to be given him by themselves and others, to all eternity; and as desiring that so it might be, and as believing that so it would be, they add their to it.
John Wesley
7:12 Amen - With this word all the angels confirm the words of the "great multitude;" but they likewise carry the praise much higher. The blessing, and the glory, and the wisdom, and the thanksgiving, and the honour, and the power, and the strength, be unto our God for ever and ever - Before the Lamb began to open the seven seals, a sevenfold hymn of praise was brought him by many angels, Rev_ 5:12. Now he is upon opening the last seal, and the seven angels are going to receive seven trumpets, in order to make the kingdoms of the world subject to God. All the angels give sevenfold praise to God.
Robert Jamieson, A. R. Fausset and David Brown
7:12 Greek, "The blessing, the glory, the wisdom, the thanksgiving, the honor, the power, the might [the doxology is sevenfold, implying its totality and completeness], unto the ages of the ages."
7:137:13: Եւ ասէ ցիս մի յերիցանց անտի. Սոքա որ զգեցեալս են զհանդերձս սպիտակս՝ ո՞յք են, եւ կամ ուստի՞ գան[5181]: [5181] Ոմանք. Որ զգեցեալ են։
13 Եւ երէցներից մէկն ինձ ասաց. «Սրանք, որ սպիտակ զգեստներ են հագել, ովքե՞ր են եւ կամ որտեղի՞ց են գալիս»:
13 Ու երէցներէն մէկը ինծի ըսաւ. «Ասոնք որ ճերմակ հանդերձներ հագած են՝ ո՞վ են եւ ուրկէ՞ եկան»։
Եւ ասէ ցիս մի յերիցանց անտի. Սոքա որ զգեցեալ են զհանդերձս սպիտակս` ո՞յք են, եւ [99]կամ ուստի՞ գան:

7:13: Եւ ասէ ցիս մի յերիցանց անտի. Սոքա որ զգեցեալս են զհանդերձս սպիտակս՝ ո՞յք են, եւ կամ ուստի՞ գան[5181]:
[5181] Ոմանք. Որ զգեցեալ են։
13 Եւ երէցներից մէկն ինձ ասաց. «Սրանք, որ սպիտակ զգեստներ են հագել, ովքե՞ր են եւ կամ որտեղի՞ց են գալիս»:
13 Ու երէցներէն մէկը ինծի ըսաւ. «Ասոնք որ ճերմակ հանդերձներ հագած են՝ ո՞վ են եւ ուրկէ՞ եկան»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: И, начав речь, один из старцев спросил меня: сии облеченные в белые одежды кто, и откуда пришли?
7:13  καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι, οὖτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον;
7:13. Καὶ (And) ἀπεκρίθη (it-was-separated-off) εἷς (one) ἐκ (out) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) λέγων (forthing) μοι (unto-me,"Οὗτοι (The-ones-these) οἱ (the-ones) περιβεβλημένοι ( having-had-come-to-be-casted-about ) τὰς (to-the-ones) στολὰς (to-settings) τὰς (to-the-ones) λευκὰς ( to-white ,"τίνες (what-ones) εἰσὶν (they-be) καὶ (and) πόθεν (whither-from) ἦλθον; (they-had-came?"
7:13. et respondit unus de senioribus dicens mihi hii qui amicti sunt stolis albis qui sunt et unde veneruntAnd one of the ancients answered and said to me: These that are clothed in white robes, who are they? And whence came they?
13. And one of the elders answered, saying unto me, These which are arrayed in the white robes, who are they, and whence came they?
7:13. And one of the elders responded and said to me: “These ones who are clothed in white robes, who are they? And where did they come from?”
7:13. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they:

13: И, начав речь, один из старцев спросил меня: сии облеченные в белые одежды кто, и откуда пришли?
7:13  καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι, οὖτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον;
7:13. et respondit unus de senioribus dicens mihi hii qui amicti sunt stolis albis qui sunt et unde venerunt
And one of the ancients answered and said to me: These that are clothed in white robes, who are they? And whence came they?
7:13. And one of the elders responded and said to me: “These ones who are clothed in white robes, who are they? And where did they come from?”
7:13. And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Honour and Happiness of the Saints.A. D. 95.
13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Here we have a description of the honour and happiness of those who have faithfully served the Lord Jesus Christ, and suffered for him. Observe,

I. A question asked by one of the elders, not for his own information, but for John's instruction: ministers may learn from the people, especially from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has two parts:-- 1. What are these that are arrayed in white robes? 2. Whence came they? It seems to be spoken by way of admiration, as Cant. iii. 6, Who is this that cometh out of the wilderness! Faithful Christians deserve our notice and respect; we should mark the upright.

II. The answer returned by the apostle, in which he tacitly acknowledges his own ignorance, and sues to this elder for information: Thou knowest. Those who would gain knowledge must not be ashamed to own their ignorance, nor to desire instruction from any that are able to give it.

III. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God in white robes, with palms of victory in their hands: and notice is taken here of, 1. The low and desolate state they had formerly been in; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. 2. The means by which they had been prepared for the great honour and happiness they now enjoyed: they had washed their robes, and made them white in the blood of the Lamb, v. 14. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God. Other blood stains; this is the only blood that makes the robes of the saints white and clean. 3. The blessedness to which they are now advanced, being thus prepared for it. (1.) They are happy in their station, for they are before the throne of God night and day; and he dwells among them; they are in that presence where there is fulness of joy. (2.) They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness. Heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising delightful rest. (3.) They are happy in their freedom from all the inconveniences of this present life. [1.] From all want and sense of want: They hunger and thirst no more; all their wants are supplied, and all the uneasiness caused thereby is removed. [2.] From all sickness and pain: they shall never be scorched by the heat of the sun any more. (4.) They are happy in the love and guidance of the Lord Jesus: He shall feed them, he shall lead them to living fountains of waters, he shall put them into the possession of every thing that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. (5.) They are happy in being delivered from all sorrow or occasion of it: God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both upon the account of sin and affliction; but God himself, with his own gentle and gracious hand, will wipe those tears away, and they shall return no more for ever; and they would not have been without those tears, when God comes to wipe them away. In this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing. This should moderate the Christian's sorrow in his present state, and support him under all the troubles of it; for those that sow in tears shall reap in joy; and those that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them.
Adam Clarke: Commentary on the Bible - 1831
7:13: One of the elders answered - A Hebraism for spoke. The question is here asked, that the proposer may have the opportunity of answering it.
Albert Barnes: Notes on the Bible - 1834
7:13: And one of the elders - See the notes on Rev 4:4. That is, as there understood, one of the representatives of the church before the throne.
Answered - The word "answer," with us, means "to reply to something which has been said." In the Bible, however, the word is not infrequently used in the beginning of a speech, where nothing has been said - as if it were a reply to something that might be said on the subject; or to something that is passing through the mind of another; or to something in the case under consideration which suggests an inquiry. Compare Isa 65:24; Dan 2:26; Act 5:8. Thus it is used here. John was looking on the host, and reflecting on the state of things; and to the train of thought passing through his mind the angel answered by an inquiry as to a part of that host. Prof. Stuart renders it accosted me.
What are these which are arrayed in white robes? - Who are these? The object evidently is to bring the case of these persons more particularly into view. The vast host with branches of palm had attracted the attention of John, but it was the object of the speaker to turn his thoughts to a particular part of the host - the martyrs who stood among them. He would seem, therefore, to have turned to a particular portion of the immense multitude of the redeemed, and by an emphasis on the word these - "Who are these" - to have fixed the eye upon them. All those who are before the throne are represented as clothed in white robes Rev 7:9, but the eye might be directed to a particular part of them as grouped together, and as having something special in their position or appearance. There was a propriety in thus directing the mind of John to the martyrs as triumphing in heaven in a time when the churches were suffering persecution, and in view of the vision which he had had of times of darkness and calamity coming upon the world at the opening of the sixth seal. Beyond all the scenes of sorrow and grief, he was permitted to see the martyrs triumphing in heaven.
Arrayed in white robes - See the notes on Rev 7:9.
And whence came they? - The object is to fix the attention more distinctly on what is said of them, that they came up out of great tribulation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: one: Rev 4:4, Rev 4:10, Rev 5:5, Rev 5:11
arrayed: Rev 7:9
whence: Gen 16:8; Jdg 13:6; Joh 7:28
Geneva 1599
7:13 (10) And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
(10) A passage over to the explanation of the vision, which the angel enquires of John to stir him up in this verse and John in the form of speech, both acknowledges his own ignorance, attributing knowledge to the angel, and also in a humble manner requests the explanation of the vision.
John Gill
7:13 And one of the elders answered, saying unto me,.... This elder was not the Apostle Peter, as some Popish interpreters have thought; and still less Pope Silvester, who lived in the times of Constantine; be is much more likely, according to others, to be Constantine himself, the first of the elders, or the chief magistrate when the church sprung out of its troubles, and enjoyed rest and peace; though some have thought of the prophet Isaiah, since many things said by this elder are to be found in his prophecy; compare Rev_ 7:14; with Is 1:18; but it is needless to inquire who the particular person was; it is enough to say, that he was one of the four and twenty elders about the throne, one that belonged to the church, perhaps the same as in Rev_ 5:5; who, in a visionary way, is represented as accosting John upon the above sight. The word "answered" is a common Hebraism of the New Testament, which is often used when nothing goes before, to which a return is made; and only signifies here, that the elder opened his month, began to speak, and called to John, and said as follows:
what are these which are arrayed in white robes? and whence came they? This he said, not as being ignorant of them, or of the reason of their being clothed in this manner, nor of the place and state from whence they came, as appears by the account afterwards given of them by him; but to stir up John to take more notice of them, as being a body of men that were worthy of observation and contemplation, and were worth his while to consider well who they were, and from whence they came; and also to try him whether he knew them or not, and to bring him to a confession of his ignorance; and that he might have an opportunity of giving him some hints about them, which might be useful to him, and to the churches, and for the explanation of this vision, and other parts of this prophecy.
John Wesley
7:13 And one of the elders - What stands, Rev_ 7:13-17, might have immediately followed Rev_ 7:10; but that the praise of the angels, which was at the same time with that of the "great multitude," came in between. Answered - He answered St. John's desire to know, not any words that he spoke.
Robert Jamieson, A. R. Fausset and David Brown
7:13 answered--namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church.
What, &c.--Greek order, "These which are arrayed in white robes, WHO are they?"
7:147:14: Եւ ասացի ցնա. Տէր՝ դո՛ւ գիտես։ Եւ ասէ ցիս. Սոքա՛ են որ գան ՚ի վշտաց մեծաց, եւ լուացին զարկանելիս իւրեանց՝ եւ սպիտակացուցին արեամբ Գառինն:
14 Ես նրան ասացի. «Տէ՛ր, գիտես դու»: Եւ նա ինձ ասաց. «Սրանք նրանք են, որ գալիս են մեծ նեղութիւններից եւ իրենց զգեստները լուացին ու սպիտակեցրին Գառան արիւնով:
14 Ես ալ ըսի անոր. «Տէ՛ր իմ, դուն գիտես»։ Ըսաւ ինծի. «Ասոնք են մեծ նեղութենէն եկողները, որոնք իրենց հանդերձները լուացին ու զանոնք Գառնուկին արիւնովը ճերմկցուցին.
Ես ասացի ցնա. Տէր, դու գիտես: Եւ ասէ ցիս. Սոքա են որ գան ի վշտաց մեծաց, եւ լուացին զարկանելիս իւրեանց եւ սպիտակացուցին արեամբ Գառինն:

7:14: Եւ ասացի ցնա. Տէր՝ դո՛ւ գիտես։ Եւ ասէ ցիս. Սոքա՛ են որ գան ՚ի վշտաց մեծաց, եւ լուացին զարկանելիս իւրեանց՝ եւ սպիտակացուցին արեամբ Գառինն:
14 Ես նրան ասացի. «Տէ՛ր, գիտես դու»: Եւ նա ինձ ասաց. «Սրանք նրանք են, որ գալիս են մեծ նեղութիւններից եւ իրենց զգեստները լուացին ու սպիտակեցրին Գառան արիւնով:
14 Ես ալ ըսի անոր. «Տէ՛ր իմ, դուն գիտես»։ Ըսաւ ինծի. «Ասոնք են մեծ նեղութենէն եկողները, որոնք իրենց հանդերձները լուացին ու զանոնք Գառնուկին արիւնովը ճերմկցուցին.
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: Я сказал ему: ты знаешь, господин. И он сказал мне: это те, которые пришли от великой скорби; они омыли одежды свои и убелили одежды свои Кровию Агнца.
7:14  καὶ εἴρηκα αὐτῶ, κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι, οὖτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης, καὶ ἔπλυναν τὰς στολὰς αὐτῶν καὶ ἐλεύκαναν αὐτὰς ἐν τῶ αἵματι τοῦ ἀρνίου.
7:14. καὶ (And) εἴρηκα (I-had-come-to-utter) αὐτῷ (unto-it,"Κύριέ (Authority-belonged) μου, (of-me,"σὺ (thou) οἶδας. (thou-had-come-to-see) καὶ (And) εἶπέν (it-had-said) μοι (unto-me,"Οὗτοί (The-ones-these) εἰσιν (they-be) οἱ (the-ones) ἐρχόμενοι ( coming ) ἐκ (out) τῆς (of-the-one) θλίψεως ( of-a-pressing ) τῆς (of-the-one) μεγάλης, (of-great,"καὶ (and) ἔπλυναν ( they-laundered ) τὰς ( to-the-ones ) στολὰς ( to-settings ) αὐτῶν ( of-them ) καὶ (and) ἐλεύκαναν (they-whitened) αὐτὰς (to-them) ἐν ( in ) τῷ ( unto-the-one ) αἵματι ( unto-a-blood ) τοῦ (of-the-one) ἀρνίου. (of-a-Lamblet)
7:14. et dixi illi domine mi tu scis et dixit mihi hii sunt qui veniunt de tribulatione magna et laverunt stolas suas et dealbaverunt eas in sanguine agniAnd I said to him: My Lord, thou knowest. And he said to me: These are they who are come out of great tribulation and have washed their robes and have made them white in the blood of the Lamb.
14. And I say unto him, My lord, thou knowest. And he said to me, These are they which come out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb.
7:14. And I said to him, “My lord, you know.” And he said to me: “These are the ones who have come out of the great tribulation, and they have washed their robes and have made them white by the blood of the Lamb.
7:14. And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb:

14: Я сказал ему: ты знаешь, господин. И он сказал мне: это те, которые пришли от великой скорби; они омыли одежды свои и убелили одежды свои Кровию Агнца.
7:14  καὶ εἴρηκα αὐτῶ, κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι, οὖτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης, καὶ ἔπλυναν τὰς στολὰς αὐτῶν καὶ ἐλεύκαναν αὐτὰς ἐν τῶ αἵματι τοῦ ἀρνίου.
7:14. et dixi illi domine mi tu scis et dixit mihi hii sunt qui veniunt de tribulatione magna et laverunt stolas suas et dealbaverunt eas in sanguine agni
And I said to him: My Lord, thou knowest. And he said to me: These are they who are come out of great tribulation and have washed their robes and have made them white in the blood of the Lamb.
7:14. And I said to him, “My lord, you know.” And he said to me: “These are the ones who have come out of the great tribulation, and they have washed their robes and have made them white by the blood of the Lamb.
7:14. And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Употребление обращения: господин не означает поклонения Иоанна пред старцем, но является выражением обыкновений почтительности спрашивающего к отвечающему - смиренного Иоанна к прославленному Богом старцу [Kliefoth, Ebrard]. Пришедшие от великой скорби суть перенесшие скорбь, не избежавшие ее. И выражение великая скорбь говорит (Мф. 24:21-29) о том, что эти спасенные суть все вообще христиане, которые как прежде, так и в будущем (и при антихристе особенно) перенесут страдания и скорби. Под омытием одежд всего естественнее понимать отнятие, по милости Божией, всякой греховной скверны с души праведника, а под убелением - достижение чистоты и добродетельного совершенства. Они, спасенные, находятся пред престолом Бога и служат Ему день и ночь, пользуясь Его непосредственным покровительством. Такое состояние совершенных христиан после их смерти ввиду того, что оно названо служением, не есть полное блаженство, а, только его предначатие. Источником и причиною их блаженства будет их непосредственная близость к Агнцу - близость, уподобляемая близости заботливого пастыря к его овцам. И не будет слёз на их глазах, ибо не будет у них никакого огорчения, никакой печали.
Adam Clarke: Commentary on the Bible - 1831
7:14: Sir, thou knowest - That is, I do not know, but thou canst inform me.
Came out of great tribulation - Persecutions of every kind.
And have washed their robes - Have obtained their pardon and purity, through the blood of the Lamb.
Their white robes cannot mean the righteousness of Christ, for this cannot be washed and made white in his own blood. This white linen is said to be the righteousness of the saints, Rev 19:8, and this is the righteousness in which they stand before the throne; therefore it is not Christ's righteousness, but it is a righteousness wrought in them by the merit of his blood, and the power of his Spirit.
Albert Barnes: Notes on the Bible - 1834
7:14: And I said unto him, Sir, thou knowest - The word "sir" in this place - κύριέ kurie, "lord" - is a form of respectful address, such as would be used when speaking to a superior, Gen 43:20; Mat 13:27; Mat 21:30; Mat 27:63; Joh 4:11, Joh 4:15, Joh 4:19, Joh 4:49; Joh 5:7; Joh 12:21; Joh 20:15. The simple meaning of the phrase "thou knowest" is, that he who had asked the question must be better informed than he to whom he had proposed it. It is, on the part of John, a modest confession that he did not know, or could not be presumed to know, and at the same time the respectful utterance of an opinion that he who addressed this question to him must be in possession of this knowledge.
And he said unto me - Not offended with the reply, and ready, as he had evidently intended to do, to give him the information which he needed.
These are they which came out of great tribulation - The word rendered "tribulation" - θλίψις thlipsis - is a word of general character, meaning "affliction," though perhaps there is here an allusion to persecution. The sense, however, would be better expressed by the phrase great trials. The object seems to have been to set before the mind of the apostle a view of those who had suffered much, and who by their sufferings had been sanctified and prepared for heaven, in order to encourage those who might be yet called to suffer.
And have washed their robes - To wit, in the blood of the Lamb.
And made them white in the blood of the Lamb - There is some incongruity in saying that they had made them white in the blood of the Lamb; and the meaning therefore must be, that they had cleansed or purified them in that blood. Under the ancient ritual, various things about the sanctuary were cleansed from ceremonial defilement by the sprinkling of blood on them - the blood of sacrifice. In accordance with that usage, the blood of the Lamb - of the Lord Jesus - is said to cleanse and purify. John sees a great company with white robes. The means by which it is said they became white or pure is the blood of the Lamb. It is not said that they were made white as the result of their sufferings or their afflictions but by the blood of the Lamb. The course of thought here is such that it would be natural to suppose that, if at any time the great deeds or the sufferings of the saints could contribute to the fact that they will wear white robes in heaven, this is an occasion on which there might be such a reference.
But there is no allusion to that. It is not by their own sufferings and trials, their persecutions and sorrows, that they are made holy, but by the blood of the Lamb that had been shed for sinners. This reference to the blood of the Lamb is one of the incidental proofs that occur so frequently in the Scriptures of the reality of the atonement. It could be only in allusion to that, and with an implied belief in that, that the blood of the Lamb could be referred to as cleansing the robes of the saints in heaven. If he sheds his blood merely as other people have done; if he died only as a martyr, what propriety would there have been in referring to his blood more than to the blood of any other martyr? And what influence could the blood of any martyr have in cleansing the robes of the saints in heaven? The fact is, that if that were all, such language would be unmeaning. It is never used except in connection with the blood of Christ; and the language of the Bible everywhere is such as would be employed on the supposition that he shed his blood to make expiation for sin, and on no other supposition. On the general meaning of the language used here, and the sentiment expressed, see the Heb 9:14 note and Jo1 1:7 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: thou: Exo 37:3
came: Rev 2:9, Rev 6:9-11, Rev 15:2, Rev 17:6; Joh 16:33; Act 14:22; Rom 5:3; Th2 1:4
and have: Rev 1:5; Isa 1:18; Zac 3:3-5, Zac 13:1; Joh 13:8-14; Co1 6:11; Eph 5:26, Eph 5:27; Heb 9:14; Jo1 1:7
the blood: Rev 5:9, Rev 12:11; Heb 13:12; Pe1 1:19
Geneva 1599
7:14 And I said unto him, Sir, thou knowest. And he said to me, (11) These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
(11) The explanation of the vision, in which the angel tells first the acts of the saints, that is, their sufferings and work of faith in Christ Jesus, in this verse. Secondly their glory: both present, which consists in two things, that they minister to God, and that God protects them (Rev_ 7:15) and to come, in their perfect deliverance from all annoyances (Rev_ 7:16) and in participation of all good things which the memory of past hurts shall never be able to diminish (Rev_ 7:17). The cause efficient and which contains all these things is only one, the Lamb of God, the Lord, the Mediator, and the Saviour Christ Jesus.
John Gill
7:14 And I said unto him, sir, thou knowest,.... John replies in a very humble, modest, and respectful manner, to the elder, calling him "sir", according to the usage of the eastern people; and it is observable, that this word is much used in his Gospel, and more than in any other book; see Jn 4:11. Some copies, and the Complutensian edition, read, "my Lord"; and so do the Vulgate Latin, Syriac, and Arabic versions. John confesses his ignorance, and ascribes knowledge to the elder, and desires information of him; for the sense is, that the elder knew who they were, and from whence they came, but he did not, and therefore desires that he would inform him; and so the Arabic version renders it, "and my Lord, thou art more learned"; that is, than I am, and therefore instruct me, as he accordingly did;
and he said to me, these are they which came out of great tribulation: seeing this company designs all the elect of God, that ever were, are, or shall be in the world; "the great tribulation", out of which they came, is not to be restrained to any particular time of trouble, but includes all that has been, is, or shall be; as all the afflictions of the saints under the Old Testament; from righteous Abel to Zechariah; and all the troubles of the people of God in the times of the Maccabees, Heb 11:35; all the persecutions of the Christians by the Jews, at the first publication of the Gospel; and the persecutions under the Roman emperors, both Pagan and Arian; and the cruelties and barbarities of the Romish antichrist, during the whole time of the apostasy; and particularly the last struggle of the beast, which will be the hour of temptation, that will come upon all the world; and in general all the afflictions, reproaches, persecutions, and many tribulations of all the saints, and every member of Christ in this world, who in the new Jerusalem church state will be come out of them; which supposes them to have been in them, and yet were not overwhelmed by them, and lost in them; but, by divine support and assistance, waded through them, and were now quite clear of them, and never more to be annoyed with them; see Rev_ 21:4.
And have washed their robes, and made them white in the blood of the Lamb; not in the blood of bulls and goats, which could not take away sin; nor in their own blood, their sufferings for Christ, on which they did not depend, knowing there is no comparison between them, and the glory revealed in them; nor in any works of righteousness done by them, which are imperfect and filthy, and need washing; but in the blood of Christ, which cleanseth from all sin. The "robes" which they washed in his blood may either design themselves, their consciences, which this blood purges from dead works; or their outward conversation garments, which have their spots, and need continual washing; or else the robe of righteousness, and garments of salvation, or their justification, which is by the blood of Christ, Rom 5:9. The act of washing from sin, by the blood of Christ, is sometimes ascribed to Christ himself, as in Rev_ 1:5; but here to the saints, and designs the concern which faith has in the blood of Christ, which deals with it for justification, peace, and pardon, for the removing of sin from the conscience, and for cleansing from all impurity, both of flesh and Spirit: and the effect of this is, that their robes were "made white"; that is, that they were freed from all sin, were without fault before the throne, not having spot, or wrinkle, or any such thing. This shows that these persons had no trust in themselves, or dependence on their own merits, and works of righteousness, but wholly trusted to, and depended on the blood and righteousness of Christ; which is the only way to come out of tribulation, and enter the kingdom.
John Wesley
7:14 My lord - Or, my master; a common term of respect. So Zechariah, likewise, bespeaks the angel, Zech 1:9; Zech 4:4; Zech 6:4. Thou knowest - That is, I know not; but thou dost. These are they - Not martyrs; for these are not such a multitude as no man can number. But as all the angels appear here, so do all the souls of the righteous who had lived from the beginning of the world. Who come - He does not say, who did come; but, who come now also: to whom, likewise, pertain all who will come hereafter. Out of great affliction - Of various kinds, wisely and graciously allotted by God to all his children. And have washed their robes - From all guilt. And made them white - In all holiness. By the blood of the Lamb - Which not only cleanses, but adorns us also.
Robert Jamieson, A. R. Fausset and David Brown
7:14 Sir--Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and CYPRIAN read, "My Lord." A omits "My," as English Version.
thou knowest--taken from Ezek 37:3. Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge.
came--rather as Greek, "come"; implying that they are just come.
great tribulation--Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Mt 24:21, great tribulation), and followed by the same signs as the sixth seal (Mt 24:29-30), compare Dan 12:1; including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, Rev. 6:1-17, to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (Rev_ 7:16), and are fed and refreshed by the Lamb of God Himself (Rev_ 7:17; Rev_ 14:1-4, Rev_ 14:13); an earnest of their future perfect blessedness in both body and soul united (Rev_ 21:4-6; Rev_ 22:1-5).
washed . . . robes . . . white in the blood of . . . Lamb-- (Rev_ 1:5; Is 1:18; Heb 9:14; 1Jn 1:7; compare Is 61:10; Zech 3:3-5). Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.
7:157:15: Վասն այնորիկ ե՛ն առաջի աթոռոյն Աստուծոյ՝ եւ պաշտեն զնա զտիւ եւ զգիշեր ՚ի տաճարի նորա. եւ որ նստի ՚ի վերայ աթոռոյն՝ բնակեա՛լ է ՚ի նոսա:
15 Այդ պատճառով են նրանք կանգնած Աստծու աթոռի առաջ եւ զօր ու գիշեր պաշտում են նրան իր տաճարի մէջ: Եւ նա, որ նստում է աթոռի վրայ, բնակւում է նրանց մէջ:
15 Անոր համար Աստուծոյ աթոռին առջեւ են եւ իրեն կը ծառայեն ցորեկ ու գիշեր իր տաճարին մէջ եւ աթոռին վրայ նստողը իր վրանը պիտի տարածէ անոնց վրայ։
Վասն այնորիկ են առաջի աթոռոյն Աստուծոյ, եւ պաշտեն զնա զտիւ եւ զգիշեր ի տաճարի նորա, եւ որ նստի ի վերայ աթոռոյն` [100]բնակեալ է ի նոսա:

7:15: Վասն այնորիկ ե՛ն առաջի աթոռոյն Աստուծոյ՝ եւ պաշտեն զնա զտիւ եւ զգիշեր ՚ի տաճարի նորա. եւ որ նստի ՚ի վերայ աթոռոյն՝ բնակեա՛լ է ՚ի նոսա:
15 Այդ պատճառով են նրանք կանգնած Աստծու աթոռի առաջ եւ զօր ու գիշեր պաշտում են նրան իր տաճարի մէջ: Եւ նա, որ նստում է աթոռի վրայ, բնակւում է նրանց մէջ:
15 Անոր համար Աստուծոյ աթոռին առջեւ են եւ իրեն կը ծառայեն ցորեկ ու գիշեր իր տաճարին մէջ եւ աթոռին վրայ նստողը իր վրանը պիտի տարածէ անոնց վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: За это они пребывают [ныне] перед престолом Бога и служат Ему день и ночь в храме Его, и Сидящий на престоле будет обитать в них.
7:15  διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῶ ἡμέρας καὶ νυκτὸς ἐν τῶ ναῶ αὐτοῦ, καὶ ὁ καθήμενος ἐπὶ τοῦ θρόνου σκηνώσει ἐπ᾽ αὐτούς.
7:15. διὰ (Through) τοῦτό (to-the-ones-these) εἰσιν (they-be) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου (of-a-throne) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) λατρεύουσιν (they-serve-of) αὐτῷ (unto-it) ἡμέρας (of-a-day) καὶ (and) νυκτὸς (of-a-night) ἐν (in) τῷ (unto-the-one) ναῷ (unto-a-temple) αὐτοῦ, (of-it,"καὶ (and) ὁ (the-one) καθήμενος ( sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ) σκηνώσει (it-shall-en-tent) ἐπ' (upon) αὐτούς. (to-them)
7:15. ideo sunt ante thronum Dei et serviunt ei die ac nocte in templo eius et qui sedet in throno habitabit super illosTherefore, they are before the throne of God: and they serve him day and night in his temple. And he that sitteth on the throne shall dwell over them.
15. Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.
7:15. Therefore, they are before the throne of God, and they serve him, day and night, in his temple. And the One who sits upon the throne shall dwell over them.
7:15. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them:

15: За это они пребывают [ныне] перед престолом Бога и служат Ему день и ночь в храме Его, и Сидящий на престоле будет обитать в них.
7:15  διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῶ ἡμέρας καὶ νυκτὸς ἐν τῶ ναῶ αὐτοῦ, καὶ ὁ καθήμενος ἐπὶ τοῦ θρόνου σκηνώσει ἐπ᾽ αὐτούς.
7:15. ideo sunt ante thronum Dei et serviunt ei die ac nocte in templo eius et qui sedet in throno habitabit super illos
Therefore, they are before the throne of God: and they serve him day and night in his temple. And he that sitteth on the throne shall dwell over them.
7:15. Therefore, they are before the throne of God, and they serve him, day and night, in his temple. And the One who sits upon the throne shall dwell over them.
7:15. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:15: Therefore - Because they are washed in the blood of the Lamb, are they before the throne - admitted to the immediate presence, of God.
And serve him day and night - Without ceasing; being filled with the spirit of prayer, faith, love, and obedience.
Shall dwell among them - He lives in his own Church, and in the heart of every true believer.
Albert Barnes: Notes on the Bible - 1834
7:15: Therefore are they before the throne of God - The reason why they are there is to be traced to the fact that the Lamb shed his blood to make expiation for sin. No other reason can be given why anyone of the human race is in heaven; and that is reason enough why any of that race are there.
And serve him day and night in his temple - That is, continually or constantly. Day and night constitute the whole of time, and this expression, therefore, denotes constant and uninterrupted service. On earth, toil is suspended by the return of night, and the service of God is intermitted by the necessity of rest; in heaven, as there will be no weariness, there will be no need of intermission, and the service of God, varied doubtless to meet the state of the mind, will be continued foRev_er. The phrase, "to serve him in his temple," refers undoubtedly to heaven, regarded as the temple or holy dwelling-place of God. See the notes on Rev 1:6.
And he that sitteth on the throne - God. See the notes at Rev 4:2.
Shall dwell among them - σκηνώσει skē nō sei. This word properly means, "to tent, to pitch a tent"; and, in the New Testament, to dwell as in tents. The meaning here is, that God would dwell among them as in a tent, or would have his abode with them. Perhaps the allusion is to the tabernacle in the wilderness. That was regarded as the special dwelling-place of God, and that always occupied a central place among the tribes of Israel. So in heaven there will be the consciousness always that God dwells there among his people, and that the redeemed are gathered around him in his own house. Prof. Stuart renders this, it seems to me, with less beauty and propriety, "will spread his tent over them," as meaning that he would receive them into intimate connection and union with him, and offer them his protection. Compare Rev 21:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: are: Rev 4:4, Rev 14:3-5; Heb 8:1, Heb 12:2
serve: Rev 20:10, Rev 22:5; Psa 134:1, Psa 134:2
dwell: Rev 21:3, Rev 21:4, Rev 22:3; Exo 29:45; Kg1 6:13; Ch1 23:25; Psa 68:16-18; Isa 4:5, Isa 4:6; Joh 1:14; Co1 3:16; Co2 6:16
Geneva 1599
7:15 Therefore are they before the throne of God, and serve him (d) day and night in his temple: and he that sitteth on the throne shall dwell (e) among them.
(d) He alludes to the Levites, who served day and night, for there is no night in heaven.
(e) Or, upon them, referring to God's defence and protection of those who are as safe, as men in the Lord's tents.
John Gill
7:15 Therefore are they before the throne of God,.... See Gill on Rev_ 7:9; not because of their great tribulations, but because they were brought through them, and out of them, by the grace and power of God; nor because of their robes, or conversation garments, but because those were washed and made white in the blood of the Lamb; or because of the blood of the Lamb, and their justification, pardon, and cleansing by it:
and serve him day and night in his temple; not in any material temple, but in the new Jerusalem, the general assembly and church of the firstborn, the temple of the living God; for in this state there will be no material temple, or place of worship, but God and the Lamb will be the temple thereof, Rev_ 21:22; nor will there be any night there, Rev_ 22:5; wherefore this phrase, day and night, only denotes the constancy and uninterruption of their service, there being nothing to obstruct them in it, or break them off from it, as now; in allusion to the priests and Levites, who were, one or other of them, night or day in the service of the temple: and the service of these persons in the new Jerusalem state will not lie in attending on the word and ordinances, or in the ministration of them, as in the present state; but in praising God, singing Hallelujahs to him, adoring the perfections of his nature, and admiring his wonderful works of providence and grace, and ascribing the glory of salvation to him, and to the Lamb; and this their service will be the glorious liberty of the children of God. Hence the Ethiopic version renders it, "and they praise him day and night"; this will be the employment of the saints in the millennium state, and to all eternity:
and he that sitteth on the throne shall dwell among them; or "tabernacle over them"; for the tabernacle of God shall be now among men, and he will dwell among the saints; they shall enjoy his presence, and have the most intimate communion with him; it will appear most manifest that he is their covenant God, and they are his covenant people; and he will be a tabernacle, not only of inhabitation, but of protection for them; and the name of this city, this new Jerusalem, will be "Jehovah Shammah", the Lord is there.
John Wesley
7:15 Therefore - Because they came out of great affliction, and have washed their robes in his blood. Are they before the throne - It seems, even nearer than the angels. And serve him day and night - Speaking after the manner of men; that is, continually. In his temple - Which is in heaven. And he shall have his tent over them - Shall spread his glory over them as a covering.
Robert Jamieson, A. R. Fausset and David Brown
7:15 Therefore--because they are so washed white; for without it they could never have entered God's holy heaven; Rev_ 22:14, "Blessed are those who wash their robes (the oldest manuscripts reading), that they may have right to the tree of life, and may enter in through the gates into the city"; Rev_ 21:27; Eph 5:26-27.
before--Greek, "in the presence of." Mt 5:8; 1Cor 13:12, "face to face."
throne . . . temple--These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne.
day and night--that is, perpetually; as those approved of as priests by the Sanhedrim were clothed in white, and kept by turns a perpetual watch in the temple at Jerusalem; compare as to the singers, 1Chron 9:33, "day and night"; Ps 134:1. Strictly "there is no night" in the heavenly sanctuary (Rev_ 22:5).
in his temple--in what is the heavenly analogue to His temple on earth, for strictly there is "no temple therein" (Rev_ 21:22), "God and the Lamb are the temple" filling the whole, so that there is no distinction of sacred and secular places; the city is the temple, and the temple the city. Compare Rev_ 4:8, "the four living creatures rest not day and night, saying, Holy," &c.
shall dwell among them--rather (Greek, "scenosei ep' autous"), "shall be the tabernacle over them" (compare Rev_ 21:3; Lev 26:11, especially Is 4:5-6; Is 8:14; Is 25:4; Ezek 37:27). His dwelling among them is to be understood as a secondary truth, besides what is expressed, namely, His being their covert. When once He tabernacled among us as the Word made flesh, He was in great lowliness; then He shall be in great glory.
7:167:16: Ո՛չ քաղցիցեն, եւ ո՛չ ծարաւիցեն, եւ ո՛չոք մեղիցէ նոցա՝ ո՛չ արեգակն եւ ո՛չ տօթ[5182]: [5182] Ոմանք. Եւ ոչ ծարաւեսցին։
16 Ո՛չ քաղց են զգալու, ո՛չ էլ ծարաւելու են. եւ նրանց չի վնասելու ո՛չ արեգակը, ո՛չ էլ տօթը:
16 Այսուհետեւ ո՛չ պիտի անօթենան ու ո՛չ ծարաւին, ո՛չ ալ արեւը կամ տաքութիւն մը անոնց վրայ պիտի իյնայ.
[101]Ոչ քաղցիցեն եւ [102]ոչ ծարաւիցեն, եւ ոչ մեղիցէ նոցա ոչ արեգակն եւ ոչ տօթ:

7:16: Ո՛չ քաղցիցեն, եւ ո՛չ ծարաւիցեն, եւ ո՛չոք մեղիցէ նոցա՝ ո՛չ արեգակն եւ ո՛չ տօթ[5182]:
[5182] Ոմանք. Եւ ոչ ծարաւեսցին։
16 Ո՛չ քաղց են զգալու, ո՛չ էլ ծարաւելու են. եւ նրանց չի վնասելու ո՛չ արեգակը, ո՛չ էլ տօթը:
16 Այսուհետեւ ո՛չ պիտի անօթենան ու ո՛չ ծարաւին, ո՛չ ալ արեւը կամ տաքութիւն մը անոնց վրայ պիտի իյնայ.
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: Они не будут уже ни алкать, ни жаждать, и не будет палить их солнце и никакой зной:
7:16  οὐ πεινάσουσιν ἔτι οὐδὲ διψήσουσιν ἔτι, οὐδὲ μὴ πέσῃ ἐπ᾽ αὐτοὺς ὁ ἥλιος οὐδὲ πᾶν καῦμα,
7:16. οὐ ( Not ) πεινάσουσιν ( they-shall-hunger-unto ) ἔτι (if-to-a-one) οὐδὲ ( not-moreover ) διψήσουσιν ( they-shall-thirst-unto ) ἔτι, (if-to-a-one," οὐδὲ ( not-moreover ) μὴ ( lest ) πέσῃ ( it-might-have-had-fallen ) ἐπ' ( upon ) αὐτοὺς ( to-them ," ὁ ( the-one ) ἥλιος ( a-sun ," οὐδὲ ( not-moreover ) πᾶν (all) καῦμα , ( a-burning-to ,"
7:16. non esurient neque sitient amplius neque cadet super illos sol neque ullus aestusThey shall no more hunger nor thirst: neither shall the sun fall on them, nor any heat.
16. They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat:
7:16. They shall not hunger, nor shall they thirst, anymore. Neither shall the sun beat down upon them, nor any heat.
7:16. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat:

16: Они не будут уже ни алкать, ни жаждать, и не будет палить их солнце и никакой зной:
7:16  οὐ πεινάσουσιν ἔτι οὐδὲ διψήσουσιν ἔτι, οὐδὲ μὴ πέσῃ ἐπ᾽ αὐτοὺς ὁ ἥλιος οὐδὲ πᾶν καῦμα,
7:16. non esurient neque sitient amplius neque cadet super illos sol neque ullus aestus
They shall no more hunger nor thirst: neither shall the sun fall on them, nor any heat.
7:16. They shall not hunger, nor shall they thirst, anymore. Neither shall the sun beat down upon them, nor any heat.
7:16. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:16: They shall hunger no more - They shall no longer be deprived of their religious ordinances, and the blessings attendant on them, as they were when in a state of persecution.
Neither shall the sun light on them - Their secular rulers, being converted to God, became nursing fathers to the Church.
Nor any heat - Neither persecution nor affliction of any kind. These the Hebrews express by the term heat, scorching, etc.
Albert Barnes: Notes on the Bible - 1834
7:16: They shall hunger no more - A considerable portion of the redeemed who will be there, were, when on earth, subjected to the evils of famine; many who perished with hunger. In heaven they will be subjected to that evil no more, for there will be no want that will not be supplied. The bodies which the redeemed will have - spiritual bodies Co1 15:44 - will doubtless be such as will be nourished in some other way than by food, if they require any nourishment; and whatever that nourishment may be, it will be fully supplied. The passage here is taken from Isa 49:10; "They shall not hunger nor thirst; neither shall the heat nor sun smite them." See the notes on that passage.
Neither thirst any more - As multitudes of the redeemed have been subjected to the evils of hunger, so have multitudes also been subjected to the pains of thirst. In prison; in pathless deserts; in times of drought, when wells and fountains were dried up, they have suffered from this cause - a cause producing as intense suffering perhaps as any that man endures. Compare Exo 17:3; Psa 63:1; Lam 4:4; Co2 11:27. It is easy to conceive of persons suffering so intensely from thirst that the highest vision of felicity would be such a promise as that in the words before us - "neither thirst anymore."
Neither shall the sun light on them - It is hardly necessary, perhaps, to say that the word "light" here does not mean to enlighten, to give light to, to shine on. The Greek is πέσῃ pesē - "fall on" - and the reference, probably is to the intense and burningheat of the sun, commonly called a sunstroke. Excessive heat of the sun, causing great pain or sudden death, is not a very uncommon thing among us, and must have been more common in the warm climates and burning sands of the countries in the vicinity of Palestine. The meaning here is, that in heaven they would be free from this calamity.
Nor any heat - In Isa 49:10, from which place this is quoted, the expression is שׁרב shaaraab, properly denoting heat or burning, and particularly the mirage, the excessive heat of a sandy desert producing a vapor which has a striking resemblance to water, and which often misleads the unwary traveler by its deceptive appearance. See the notes on Isa 35:7. The expression here is equivalent to intense heat; and the meaning is, that in heaven the redeemed will not be subjected to any such suffering as the traveler often experiences in the burning sands of the desert. The language would convey a most grateful idea to those who had been subjected to these sufferings, and is one form of saying that, in heaven, the redeemed will be delivered from the ills which they suffer in this life. Perhaps the whole image here is that of travelers who have been on a long journey, exposed to hunger and thirst, wandering in the burning sands of the desert, and exposed to the fiery rays of the sun, at length reaching their quiet and peaceful home, where they would find safety and abundance. The believer's journey from earth to heaven is such a pilgrimage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: hunger: Psa 42:2, Psa 63:1, Psa 143:6; Isa 41:17, Isa 49:10, Isa 65:13; Mat 5:6; Luk 1:53, Luk 6:21; Joh 4:14
the sun: Rev 21:4; Psa 121:6; Sol 1:6; Isa 4:5, Isa 4:6, Isa 25:4, Isa 32:2; Jon 4:8; Mat 13:6, Mat 13:21; Mar 4:6, Mar 4:17; Jam 1:11
John Gill
7:16 They shall hunger no more, nor thirst any more,.... The words are taken out of Is 49:10, and will be true in a literal and corporeal sense. Now the saints are often in hunger and thirst, then they shall be so no more; and in a mystical and spiritual sense, there will be no famine of the word; for though there will not be the outward ministration of the word, as now, the substance of it will be enjoyed, to full satisfaction; nor will there be any uneasy desires after spiritual things, and much less any hungerings and thirstings, or lusting after carnal, sensual, and earthly things.
Neither shall the sun light on them, nor any heat; not the sun of persecution, see Mt 13:6; nor the heat of Satan's temptations, or his fiery darts; nor of any fiery trial, or sore affliction; nor of the divine displeasure, or any fearful sense and apprehension of it; nor of toil and labour, called the burden and heat of the day, from all which they will be now free.
John Wesley
7:16 Neither shall the sun light on them - For God is there their sun. Nor any painful heat, or inclemency of seasons.
Robert Jamieson, A. R. Fausset and David Brown
7:16 (Is 49:10).
hunger no more--as they did here.
thirst any more-- (Jn 4:13).
the sun--literally, scorching in the East. Also, symbolically, the sun of persecution.
neither . . . light--Greek, "by no means at all . . . light" (fall).
heat--as the sirocco.
7:177:17: Եւ Գառնն ՚ի միջոյ աթոռոյն իւրոյ հովուեսցէ՛ զնոսա, եւ առաջնորդեսցէ նոցա ՚ի կենա՛ց աղբեւր ջրոյ կենդանւոյ. քանզի եհա՛տ Աստուած զամենայն արտօսր յերեսաց նոցա[5183]:[5183] Ոմանք. Արտօսր յաչաց նոցա։
17 Եւ Գառը, որ իր աթոռի մէջտեղում է, պիտի հովուի նրանց ու պիտի առաջնորդի նրանց դէպի կեանքի աղբիւրը կենդանի ջրի, քանզի Աստուած նրանց աչքերից սրբեց ամէն արտասուք»:
17 Վասն զի Գառնուկը, որ աթոռին մէջ է, պիտի հովուէ զանոնք ու դէպի կենդանի ջուրերու աղբիւրները պիտի առաջնորդէ զանոնք եւ Աստուած բոլոր արցունքները պիտի սրբէ անոնց աչքերէն»։
[103]Եւ Գառնն ի միջոյ աթոռոյն [104]իւրոյ հովուեսցէ զնոսա, եւ առաջնորդեսցէ նոցա [105]ի կենաց աղբեւր ջրոյ կենդանւոյ. քանզի եհատ`` Աստուած զամենայն արտօսր յաչաց նոցա:

7:17: Եւ Գառնն ՚ի միջոյ աթոռոյն իւրոյ հովուեսցէ՛ զնոսա, եւ առաջնորդեսցէ նոցա ՚ի կենա՛ց աղբեւր ջրոյ կենդանւոյ. քանզի եհա՛տ Աստուած զամենայն արտօսր յերեսաց նոցա[5183]:
[5183] Ոմանք. Արտօսր յաչաց նոցա։
17 Եւ Գառը, որ իր աթոռի մէջտեղում է, պիտի հովուի նրանց ու պիտի առաջնորդի նրանց դէպի կեանքի աղբիւրը կենդանի ջրի, քանզի Աստուած նրանց աչքերից սրբեց ամէն արտասուք»:
17 Վասն զի Գառնուկը, որ աթոռին մէջ է, պիտի հովուէ զանոնք ու դէպի կենդանի ջուրերու աղբիւրները պիտի առաջնորդէ զանոնք եւ Աստուած բոլոր արցունքները պիտի սրբէ անոնց աչքերէն»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1717: ибо Агнец, Который среди престола, будет пасти их и водить их на живые источники вод; и отрет Бог всякую слезу с очей их.
7:17  ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν.
7:17. ὅτι (to-which-a-one) τὸ (the-one) ἀρνίον (a-Lamblet) τὸ (the-one) ἀνὰ (up) μέσον (to-middle) τοῦ (of-the-one) θρόνου (of-a-throne) ποιμανεῖ ( it-shall-shepherd ) αὐτούς , ( to-them ," καὶ ( and ) ὁδηγήσει ( it-shall-way-lead-unto ) αὐτοὺς ( to-them ) ἐπὶ (upon) ζωῆς ( of-a-lifing ) πηγὰς ( to-pitchings ) ὑδάτων : ( of-waters ) καὶ ( and ) ἐξαλείψει ( it-shall-smear-along-out ," ὁ ( the-one ) θεὸς ( a-Deity ," πᾶν ( to-all ) δάκρυον ( to-a-tear ) ἐκ ( out ) τῶν ( of-the-ones ) ὀφθαλμῶν ( of-eyes ) αὐτῶν. (of-them)
7:17. quoniam agnus qui in medio throni est reget illos et deducet eos ad vitae fontes aquarum et absterget Deus omnem lacrimam ex oculis eorumFor the Lamb, which is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life: and God shall wipe away all tears from their eyes.
17. for the Lamb which is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes.
7:17. For the Lamb, who is in the midst of the throne, will rule over them, and he will lead them to the fountains of the waters of life. And God will wipe away every tear from their eyes.”
7:17. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes:

17: ибо Агнец, Который среди престола, будет пасти их и водить их на живые источники вод; и отрет Бог всякую слезу с очей их.
7:17  ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν.
7:17. quoniam agnus qui in medio throni est reget illos et deducet eos ad vitae fontes aquarum et absterget Deus omnem lacrimam ex oculis eorum
For the Lamb, which is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life: and God shall wipe away all tears from their eyes.
7:17. For the Lamb, who is in the midst of the throne, will rule over them, and he will lead them to the fountains of the waters of life. And God will wipe away every tear from their eyes.”
7:17. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:17: The Lamb - The Lord Jesus, enthroned with his Father in ineffable glory.
Shall feed them - Shall communicate to them every thing calculated to secure, continue, and increase their happiness.
Living fountains of water - A spring in the Hebrew phraseology is termed living water, because constantly boiling up and running on. By these perpetual fountains we are to understand endless sources of comfort and happiness, which Jesus Christ will open out of his own infinite plenitude to all glorified souls. These eternal living fountains will make an infinite variety in the enjoyments of the blessed. There will be no sameness, and consequently no cloying with the perpetual enjoyment of the same things; every moment will open a new source of pleasure, instruction, and improvement; they shall make an eternal progression into the fullness of God. And as God is infinite, so his attributes are infinite; and throughout infinity more and more of those attributes will be discovered; and the discovery of each will be a new fountain or source of pleasure and enjoyment. These sources must be opening through all eternity, and yet, through all eternity, there will still remain, in the absolute perfections of the Godhead, an infinity of them to be opened! This is one of the finest images in the Bible.
God shall wipe away - In the most affectionate and fatherly manner, all tears from their eyes - all causes of distress and grief. They shall have pure, unmixed happiness. Reader, this is the happiness of those who are washed from their sins. Art thou washed? O, rest not till thou art prepared to appear before God and the Lamb.
If these saints had not met with troubles and distresses, in all likelihood they had not excelled so much in righteousness and true holiness. When all avenues of worldly comfort are shut up, we are obliged to seek our all in God; and there is nothing sought from him that is not found in him.
Albert Barnes: Notes on the Bible - 1834
7:17: For the Lamb, which is in the midst of the throne - notes on Rev 5:6. He is still the great agent in promoting the happiness of the redeemed in heaven.
Shall feed them - Rather, shall exercise over them the office of a shepherd - ποιμανεῖ poimainō. This includes much more than mere feeding. It embraces all the care which a shepherd takes of his flock - watching them, providing for them, guarding them from danger. Compare Psa 23:1-2, Psa 23:5; Psa 36:8. See this fully illustrated in the notes on Isa 40:11.
And shall lead them unto living fountains of waters - Living fountains refer to running streams, as contrasted with standing water and stagnant pools. See the notes on Joh 4:10. The allusion is undoubtedly to the happiness of heaven, represented as fresh and everflowing, like streams in the desert. No image of happiness, perhaps, is more vivid, or would be more striking to an Oriental, than that of such fountains flowing in sandy and burning wastes. The word "living" here must refer to the fact that that happiness will be perennial. These fountains will always bubble; these streams will never dry up. The thirst for salvation will always be gratified; the soul will always be made happy.
And God shall wipe away all tears from their eyes - This is a new image of happiness taken from another place in Isaiah Isa 25:8, "The Lord God will wipe away tears from off all faces." The expression is one of exquisite tenderness and beauty. The poet Burns said that he could never read this without being affected to weeping. Of all the negative descriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping - a vale of tears. Philosophers have sought a brief definition of man, and have sought in vain. Would there be any better description of him, as representing the reality of his condition here, than to say that he is one who weeps? Who is there of the human family that has not shed a tear? Who that has not wept over the grave of a friend; over his own losses and cares; over his disappointments; over the treatment he has received from others; over his sins; over the follies, vices, and woes of his fellow-men?
And what a change would it make in our world if it could be said that henceforward not another tear would be shed; not a head would ever be bowed again in grief! Yet this is to be the condition of heaven. In that world there is to be no pain, no disappointment, no bereavement. No friend is to lie in dreadful agony on a sick-bed; no grave is to be opened to receive a parent, a wife, a child; no gloomy prospect of death is to draw tears of sorrow from the eyes. To that blessed world, when our eyes run down with tears, are we permitted to look forward; and the prospect of such a world should contribute to wipe away our tears here - for all our sorrows will soon be over. As already remarked, there was a beautiful propriety, at a time when such calamities impended over the church and the world - when there was such a certainty of persecution and sorrow - in permitting the mind to rest on the contemplation of these happy scenes in heaven, where all the redeemed, in white robes, and with palms of victory in their hands, would be gathered before the throne. To us also now, amidst the trials of the present life - when friends leave us; when sickness comes; when our hopes are blasted; when calumnies and reproaches come upon us; when, standing on the verge of the grave, and looking down into the cold tomb, the eyes pour forth floods of tears - it is a blessed privilege to be permitted to look forward to that brighter scene in heaven, where not a pang shall ever be felt, and not a tear shall ever be shed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: in the: Rev 5:6
feed: Psa 22:26, Psa 23:1, Psa 23:2, Psa 23:5, Psa 28:9, Psa 36:8; Sol 1:7, Sol 1:8; Isa 25:6, Isa 40:11, Isa 49:9; Eze 34:23; Mic 5:4, Mic 7:14; Mat 2:6 *marg. Joh 10:11, Joh 10:14, Joh 21:15-17; Act 20:28; Pe1 5:2
shall lead: Rev 21:6; Psa 36:9; Isa 12:3, Isa 30:25, Isa 35:6, Isa 35:7; Jer 2:13, Jer 31:9; Joh 4:11, Joh 4:14; Joh 7:37, Joh 7:38
God: Rev 4:11, Rev 21:4; Isa 25:8, Isa 30:19, Isa 35:10, Isa 60:20
John Gill
7:17 For the Lamb, which is in the midst of the throne,.... See Rev_ 5:6; not before the throne, as the great multitude are said to be, Rev_ 7:9; nor round about it, as the angels in Rev_ 7:11; but in the midst of it, being equal to him that sits upon it; sitting on the same throne with him, and having the same power and authority, he
shall feed them as a shepherd his flock; for this Lamb is a Shepherd, and this great multitude are his flock; whom he will feed in this state, not by his ministers, word, and ordinances, as now; but in person, and with the rich discoveries of himself, and of his love, signified by a feast, by new wine in his Father's kingdom, and his own, and by eating and drinking at his table, in the kingdom appointed by him to his followers; and hence it is they shall never hunger more: or "shall rule them", as the Vulgate Latin version renders it; for the same word signifies "to feed", and "to rule", as a king rules his subjects; Christ will now be visibly King of saints, and King over all the earth, and will reign before his ancients gloriously; and, in these days of his, Judah shall be saved, and Israel shall dwell safely under his power and protection:
and shall lead them unto living fountains of water; by "water" is meant the grace, love, and free favour of God in Christ, that pure river of water of life, which proceeds from the throne of God, and of the Lamb, from divine sovereignty; and with which the saints in this state shall be sweetly and fully solaced and refreshed; and hence they shall never thirst more: and this is said to be "living", because not only refreshing and reviving, but because it will last for ever; the love of God is from everlasting to everlasting; and it is signified by "fountains", to denote the abundance of it, even as it will be perceived and enjoyed by the saints now; for these waters will not be only up to the ankles, and knees, but a broad river to swim in, which cannot be passed over; and hither will Christ lead his people, which is, one branch of his office as a Shepherd; and which shows his care of them, and affection for them.
And God shall wipe away all tear, from their eyes; or "out of their eyes", as the Alexandrian copy reads; see Is 25:8. The sense is, that that which is now the occasion of tears will cease, as the sin and corruptions of God's people, which now are the cause of many tears; as also Satan's temptations, the hidings of God's face, and the various afflictions of this life, and the persecutions of the men of the world; there will be no more of either of these; all will be made to cease; see Rev_ 21:4; and in the room of them full and everlasting joy will take place, Is 35:10. Mr. Daubuz thinks, that the whole of this chapter belongs to the sixth seal, and that the promises in it are such as were to be accomplished at the opening of the seventh, and do not belong to the millennium state; but had their fulfilment in the times of Constantine, who he supposes is the angel that came from the east, who restrained the persecutors of the church, and introduced a general peace in church and state; and as he came with the seal of the living God, which he understands of the cross of Christ, he put upon his standard, and on the shields of his soldiers, so he sealed the servants of God on their foreheads with it, by allowing them to make a public profession of a crucified Christ, and by protecting them in that profession, even men of all nations, Jews and Gentiles; and particularly he thinks the innumerable palm bearing company may design the council of Nice, gathered by him, which consisted of the representatives of the whole Christian church in the several nations of the world, who had great honour, freedom, and immunities conferred upon them; and that the angels are the Christian magistrates, submitting to the Christian religion, and defending the church, which was now come out of the great tribulation of Heathen persecution, and had temples and places of public worship opened for them; in which they had full liberty to serve the Lord continually, without interruption; and were secure from all affliction and persecution, and were filled with joy and gladness; and the Lamb, by the means of Constantine, as Christ's vicar and servant, he declared himself to be, fed and protected the church in peace and quietness; all which are accomplished during the rest, or "silence", under the next seal; and which I should very readily agree to, since this interpretation carries on the thread of the prophetic history without any interruption, were it not for the description of the palm bearing company, both as to quantity and quality, and the declaration of the happy state of those come out of great tribulation, which I think cannot be made to suit with any imperfect state of the church on earth, without greatly lowering the sense of the expressions used; however, if anyone prefers this exposition to what is given, I am not much averse unto it.
John Wesley
7:17 For the Lamb will feed them - With eternal peace and joy; so that they shall hunger no more. And will lead them to living fountains of water - The comforts of the Holy Ghost; so that they shall thirst no more. Neither shall they suffer or grieve any more; for God "will wipe away all tears from their eyes."
Robert Jamieson, A. R. Fausset and David Brown
7:17 in the midst of the throne--that is, in the middle point in front of the throne (Rev_ 5:6).
feed--Greek, "tend as a shepherd."
living fountains of water--A, B, Vulgate, and CYPRIAN read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities.