Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re10.rwp

Text File | 1993-03-13 | 10KB | 178 lines

10:1 {Another strong angel} (\allon aggelon ischuron\). But the
seventh trumpet does not sound till #11:15|. This angel is not
one of the seven or of the four, but like the other strong angel
in #5:2; 18:21| or the other angel in #14:6,15|. The sixth
trumpet of #9:13| ends in #9:21|. The opening of the seventh seal
was preceded by two visions (chapter #Re 7|) and so here the
sounding of the seventh trumpet (#11:15|) is preceded by a new
series of visions (#10:1-11:14|). {Coming down out of heaven}
(\katabainonta ek tou ouranou\). Present active participle of
\katabainô\ picturing the process of the descent as in #20:1|
(cf. #3:12|). {Arrayed with a cloud} (\peribeblêmenon nephelên\).
Perfect passive participle of \periballô\ with accusative case
retained as in #7:9,13|. Not proof that this angel is Christ,
though Christ will come on the clouds (#1:7|) as he ascended on a
cloud (#Ac 1:9|). God's chariot is in the clouds (#Ps 104:3|),
but this angel is a special messenger of God's. {The rainbow}
(\hê iris\). See #4:3| for this word. The construction here is
changed from the accusative to the nominative. {As the sun} (\hôs
ho hêlios\). The very metaphor applied to Christ in #1:16|. {As
pillars of fire} (\hôs stuloi puros\). Somewhat like the metaphor
of Christ in #1:15|, but still no proof that this angel is
Christ. On \stulos\ see #3:12; Ga 2:9|.

10:2 {And he had} (\kai echôn\). This use of the participle in
place of \eichen\ (imperfect) is like that in #4:7f.; 12:2;
19:12; 21:12,14|, a Semitic idiom (Charles), or as if
\katabainôn\ (nominative) had preceded in place of
\katabainonta\. {A little book} (\biblaridion\). A diminutive of
\biblarion\ (papyri), itself a diminutive of \biblion\ (#5:1|)
and perhaps in contrast with it, a rare form in Hermas and #Re
10:2,9,10|. In #10:8| Tischendorf reads \biblidarion\, diminutive
of \biblidion\ (Aristophanes) instead of \biblion\ (Westcott and
Hort). The contents of this little book are found in #11:1-13|.
{Open} (\êneôigmenon\). See #Eze 2:9f|. Perfect (triple
reduplication) passive participle of \anoigô\, in contrast to the
closed book in #5:1|. There also we have \epi\ (upon) \tên
dexian\ (the right hand), for it was a large roll, but here the
little open roll is held in the hand (\en têi cheiri\),
apparently the left hand (verse #5|). {He set} (\ethêken\). First
aorist active indicative of \tithêmi\. The size of the angel is
colossal, for he bestrides both land and sea. Apparently there is
no special point in the right foot (\ton poda ton dexion\) being
on the sea (\epi tês thalassês\) and the left (\ton euônumon\)
upon the land (\epi tês gês\). It makes a bold and graphic
picture. {As a lion roareth} (\hôsper leôn mukâtai\). Only
instance of \hôsper\ in the Apocalypse, but \hôs\ in the same
sense several times. Present middle indicative of \mukaomai\, an
old onomatopoetic word from \mu\ or \moo\ (the sound which a cow
utters), common for the lowing and bellowing of cattle, Latin
_mugire_, but in Theocritus for the roaring of a lion as here,
though in #1Pe 5:8| we have \ôruomai\. Homer uses \mukaomai\ for
the clangour of the shield and Aristophanes for thunder. It
occurs here alone in the N.T. It does not mean that what the
angel said was unintelligible, only loud. Cf. #1:10; 5:2,12;
6:10; 7:2,10|, etc.

10:3 {The seven thunders} (\hai hepta brontai\). A recognized
group, but not explained here, perhaps John assuming them to be
known. For \brontai\ see already #4:5; 6:1; 8:5|. In #Ps 29| the
Lord speaks in the sevenfold voice of the thunderstorm upon the
sea. {Their voices} (\tas heautôn phônas\). Cognate accusative
with \elalêsan\ and \heautôn\ (reflexive) means "their own." In
#Joh 12:28| the voice of the Father to Christ was thought by some
to be thunder.

10:4 {I was about to write} (\êmellon graphein\). Imperfect
active of \mellô\ (double augment as in #Joh 4:47; 12:33; 18:32|)
and the present (inchoative) active infinitive of \graphô\, "I
was on the point of beginning to write," as commanded in
#1:11,19|. {Seal up} (\sphragison\). Aorist active imperative of
\sphragizô\, tense of urgency, "seal up at once." {And write them
not} (\kai mê auta grapsêis\). Prohibition with \mê\ and the
ingressive aorist active subjunctive of \graphô\, "Do not begin
to write." It is idle to conjecture what was in the utterances.
Compare Paul's silence in #2Co 12:4|.

10:5 {Standing} (\hestôta\). Second perfect active participle of
\histêmi\ (intransitive). John resumes the picture in verse #2|.
{Lifted up} (\êren\). First aorist active indicative of \airô\,
to lift up. {To heaven} (\eis ton ouranon\). Toward heaven, the
customary gesture in taking a solemn oath (#Ge 14:22; De 32:40;
Da 12:7|).

10:6 {Sware} (\ômosen\). First aorist indicative of \omnuô\ to
swear. {By him that liveth} (\en tôi zônti\). This use of \en\
after \omnuô\ instead of the usual accusative (#Jas 5:12|) is
like the Hebrew (#Mt 5:34,36|). "The living one for ages of ages"
is a common phrase in the Apocalypse for God as eternally
existing (#1:18; 4:9,10; 15:7|). This oath proves that this angel
is not Christ. {Who created} (\hos ektisen\). First aorist active
indicative of \ktizô\, a reference to God's creative activity as
seen in #Ge 1:1ff.; Ex 20:11; Isa 37:16; 42:5; Ps 33:6; 145:6|,
etc. {That there shall be time no longer} (\hoti chronos ouketi
estai\). Future indicative indirect discourse with \hoti\. But
this does not mean that \chronos\ (time), Einstein's "fourth
dimension" (added to length, breadth, height), will cease to
exist, but only that there will be no more delay in the
fulfillment of the seventh trumpet (verse #7|), in answer to the
question, "How long?" (#6:10|).

10:7 {When he is about to sound} (\hotan mellêi salpizein\).
Indefinite temporal clause with \hotan\ and the present active
subjunctive of \mellô\ and the present (inchoative) active
infinitive of \salpizô\, "whenever he is about to begin to sound"
(in contrast to the aorist in #11:15|). {Then} (\kai\). So in
apodosis often (#14:10|). {Is finished} (\etelesthê\). First
aorist passive indicative of \teleô\, proleptic or futuristic use
of the aorist as in #1Co 7:28|. So also #15:1|. {The mystery of
God} (\to mustêrion tou theou\). This same phrase by Paul in #1Co
2:1; Col 2:2|. Here apparently the whole purpose of God in human
history is meant. {According to the good tidings which he
declared} (\hôs euêggelisen\). "As he gospelized to," first
aorist active indicative of \euaggelizô\, a rare use of the
active as in #14:6| with the accusative. See the middle so used
in #Ga 1:9; 1Pe 1:12|. See #Am 3:7; Jer 7:25; 25:4| for this idea
in the O.T. prophets who hoped for a cleaning up of all mysteries
in the last days.

10:8 {Again speaking and saying} (\palin lalousan kai legousan\).
Present active predicate participles feminine accusative singular
agreeing with \hên\ (object of \êkousa\), not with \phônê\
(nominative) as most of the cursives have it (\lalousa kai
legousa\). Ordinarily it would be \elalei kai elegen\. See #4:1|
for like idiom. This is the voice mentioned in verse #4|. No
great distinction is to be made here between \laleô\ and \legô\.
{Go, take} (\Hupage labe\). Present active imperative of \hupagô\
and second aorist active imperative of \lambanô\. The use of
\hupage\ (exclamation like \ide\) is common in N.T. (#Mt 5:24;
8:4; 19:21; Joh 4:16; 9:7|). Charles calls it a Hebraism
(#16:1|). Note the repeated article here (\to\) referring to the
open book in the hand of the angel (verse #2|), only here
\biblion\ is used, not the diminutive of \biblaridion\ of verses
#2,9,10|.

10:9 {I went} (\apêltha\). Second aorist active indicative (\-a\
form), "I went away" (\ap-\) to the angel. John left his position
by the door of heaven (#4:1|). {That he should give} (\dounai\).
Second aorist active infinitive of \didômi\, indirect command
after \legôn\ (bidding) for \dos\ in the direct discourse (second
aorist active imperative second person singular). This use of
\legô\ to bid occurs in #13:14; Ac 21:21|. {He saith} (\legei\).
Dramatic vivid present active indicative of \legô\. {Take it and
eat it up} (\labe kai kataphage auto\). Second aorist (effective)
active imperatives of \lambanô\ and \katesthiô\ (perfective use
of \kata\, "eat down," we say "eat up"). See the same metaphor in
#Eze 3:1-3; Jer 15:6f|. The book was already open and was not to
be read aloud, but to be digested mentally by John. {It shall
make thy belly bitter} (\pikranei sou tên koilian\). Future
active of \pikrainô\, for which verb see #8:11; 10:10; Col 3:19|.
There is no reference in Ezekiel or Jeremiah to the bitterness
here mentioned. {Sweet as honey} (\gluku hôs meli\). For the
sweetness of the roll see #Ps 19:10f.; 119:103|. "Every
revelation of God's purposes, even though a mere fragment, a
\biblaridion\, is 'bitter-sweet,' disclosing judgement as well as
mercy" (Swete). Deep and bitter sorrows confront John as he comes
to understand God's will and way.

10:10 {I took--and ate it up} (\elabon--kai katephagon auto\).
Second aorist active indicatives of the same verbs to show John's
prompt obedience to the command. The order of the results is here
changed to the actual experience (sweet in the mouth, bitter in
the belly). The simplex verb \ephagon\ (I ate) is now used, not
the compound \katephagon\ (I ate up).

10:11 {They say} (\legousin\). Present active of vivid dramatic
action and the indefinite statement in the plural as in #13:16;
16:15|. It is possible that the allusion is to the heavenly voice
(#10:4,8|) and to the angel (#10:9|). {Thou must prophesy again}
(\dei se palin prophêteusai\). Not a new commission (#1:19|),
though now renewed. C.f. #Eze 4:7; 6:2; Jer 1:10|. The \palin\
(again) points to what has preceded and also to what is to come
in #11:15|. Here it is predictive prophecy (\prophêteusai\, first
aorist active infinitive of \prophêteuô\). {Over} (\epi\). In the
case, in regard to as in #Joh 12:16| (with \graphô\), not in the
presence of (\epi\ with genitive, #Mr 13:9|) nor against (\epi\
with the accusative, #Lu 22:53|). For this list of peoples see
#5:9|, occurring seven times in the Apocalypse.