Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re7.rwp

Text File | 1993-03-13 | 16KB | 270 lines

7:1 {After this} (\meta touto\). Instead of the seventh seal
(#8:1|) being opened, two other episodes or preliminary visions
occupy chapter 7 (the sealing of the servants of God #7:1-8| and
the vision of the redeemed before the throne #7:9-17|).
{Standing} (\hestôtas\). Second perfect predicate participle of
\histêmi\, intransitive and followed by \epi\ and the accusative
case \gônias\ as already in #3:20| (\epi thurian\) and often
again (#8:3| some MSS., others genitive; #11:11; 12:18; 14:1;
15:2|), but note \epi\ with genitive \thalassês\ in the next
clause, like \epi kephalês\ in #12:1; 7:3|. {Corners} (\gônias\).
Old word for angle (#Mt 6:5|), also in #20:8|. {Holding}
(\kratountas\). Present active participle of \krateô\, to hold
fast (#Mr 7:3; Joh 20:23|). The four winds (cf. #Mt 24:31|) are
held prisoner by angels at each of the four corners. Some Jews
held the winds from due north, south, east, west to be
favourable, while those from the angles (see #Ac 27:14|) were
unfavourable (Charles). There is an angel of the fire (#14:18|)
and an angel of the waters (#16:5|). {That no wind should blow}
(\hina mê pneêi anemos\). Negative purpose clause with \hina mê\
and the present active subjunctive, "lest a wind keep on
blowing." {Upon any tree} (\epi pan dendron\). Accusative case
here with \epi\ rather than the preceding genitives (\gês,
thalassês\), "upon the land or upon the sea," but "against any
tree" (picture of attack on the tree like a tornado's path).

7:2 {Ascend} (\anabainonta\). Present active participle of
\anabainô\, "ascending," "going up," picturing the process. {From
the sun-rising} (\apo anatolês hêliou\). Same phrase in #16:12|.
From the east, though why is not told. Swete suggests it is
because Palestine is east of Patmos. The plural \apo anatolôn\
occurs in #Mt 2:1| without \hêliou\ (sun). {The seal of the
living God} (\sphragida theou zôntos\). Here the signet ring,
like that used by an Oriental monarch, to give validity to the
official documents. The use of \zôntos\ with \theou\ accents the
eternal life of God (#1:18; 10:6; 15:7|) as opposed to the
ephemeral pagan gods. {To whom it was given} (\hois edothê
autois\). For \edothê\ see on »6:2,4|, etc. The repetition of
\autois\ in addition to \hois\ (both dative) is a redundant
Hebraism (in vernacular _Koiné_ to some extent) often in the
Apocalypse (#3:8|). The angels are here identified with the winds
as the angels of the churches with the churches (#1:20|). {To
hurt} (\adikêsai\). First aorist active infinitive of \adikeô\,
subject of \edothê\, common use of \adikeô\ in this sense of to
hurt in the Apocalypse (#2:11; 6:6| already), in #Lu 10:19| also.
The injury is to come by letting loose the winds, not by
withholding them.

7:3 {Hurt not} (\mê adikêsête\). Prohibition with \mê\ and the
ingressive aorist active subjunctive of \adikeô\, not to begin to
hurt. {Till we shall have sealed} (\achri sphragisômen\).
Temporal clause of indefinite action for the future with \achri\
(sometimes \achris hou\ or \achris hou an\) and the aorist
subjunctive as in #15:8; 20:3,5| or the future indicative
(#17:7|), usually with the notion of ascent (up to) rather than
extent like \mechri\. {An} (modal) sometimes occurs, but it is
not necessary. But there is no _futurum exactum_ idea in the
aorist subjunctive, simply "till we seal," not "till we shall
have sealed." {Upon their foreheads} (\epi tôn metôpôn\). From
#Eze 9:4|. Old word (\meta, ôps\, after the eye, above the eye,
the space above or between the eyes), in N.T. only in the
Apocalypse (#7:3; 9:4; 13:16; 14:1,9; 17:5; 20:4; 22:4|). For
"the servants of God" (\tous doulous tou theou\) who are to be
thus marked linked with angels in the service of God see #Re 1:1;
2:20; 19:2,5; 22:3,6|.

7:4 {The number of the sealed} (\ton arithmon tôn
esphragismenôn\). Accusative case object of \êkousa\ and genitive
of the perfect passive articular participle of \sphragizô\. He
did not see the sealing or count them himself, but only heard. {A
hundred and forty and four thousand} (\hekaton tesserakonta
tessares chiliades\). Symbolical, of course, and not meant to be
a complete number of the sealed (or saved) even in that
generation, let alone for all time. The number connotes
perfection (Alford), 12x12x1000 = a hundred and forty-four
thousands (\chiliades\, #5:11|). Nominative absolute, not
agreeing in case either with \arithmon\ (accusative) or
\esphragismenôn\ (genitive). So as to the case of
\esphragismenoi\. {Out of every tribe of the children of Israel}
(\ek pâsês phulês huiôn Israêl\). There are two opposite views
here, one taking the sealed as referring only to Jews (either
actual Jews as a remnant or just Jewish Christians), the other
including Gentiles as well as Jewish Christians, that is the true
Israel as in #2:9; 3:9ff.| and like Paul in Galatians and Romans.
This is the more probable view and it takes the twelve tribes in
a spiritual sense. But in either view there remains the
difficulty about names of the tribes. The list is not
geographical, since Levi is included, but Dan is omitted and
Manasseh put in his place, though he as the son of Joseph is
included in Joseph. Irenaeus suggested that Antichrist was
expected to come from the tribe of Dan and hence the omission
here. There are various lists of the tribes in the O.T. (#Ge
35:22f.; 46:8ff.,49; Ex 1:1ff.; Nu 1:2; 13:4ff; 26:34; De
27:11f.; 33:6ff.; Jos 13-22; Jud 5; 1Ch 2-8; 12:24ff.; 27:16ff.;
Eze 48|) and given in various orders. In #1Ch 7:12| both Dan and
Zebulon are omitted. Joseph is given here in place of Ephraim.
The distribution is equal (12,000) to each tribe.

7:9 {Which no man could number} (\hon arithmêsai auton oudeis
edunato\). Redundant repetition of the pronoun \auton\ after the
relative \hon\ as in #7:5; 3:8|. \Edunato\ imperfect indicative
and \arithmêsai\ first aorist active infinitive of \arithmeô\,
old verb, in N.T. only here, #Mt 10:30; Lu 12:7|. See #5:9| (also
#11:9; 13:7; 14:10; 17:15|) for the list of words after \ek\ (the
spiritual Israel carried on all over the world), "a polyglott
cosmopolitan crowd" (Swete). {Standing} (\hestôtes\). Same form
in #7:1|, only nominative masculine plural referring to \ochlos\
(masculine singular), construction according to sense like the
plural \legontôn\ with \ochlou\ in #19:1|. {Arrayed}
(\peribeblêmenous\). Perfect passive participle of \periballô\,
but in the accusative plural (not nominative like \hestôtes\), a
common variation in this book when preceded by \eidon\ and \idou\
as in #4:4| (\thronoi, presbuterous\). Charles regards this as a
mere slip which would have been changed to \peribeblêmenoi\ if
John had read the MS. over. {In white robes} (\stolas leukas\).
Predicate accusative retained with this passive verb of clothing
as in #7:13; 10:1; 11:3; 12:1; 17:4; 18:16; 19:13|. {Palms}
(\phoinikes\). Nominative again, back to construction with
\idou\, not \eidon\. Old word, in N.T. only here for palm
branches and #Joh 12:13| for palm trees. Both these and the white
robes are signs of victory and joy.

7:10 {They cry} (\krazousi\). Vivid dramatic present. {With a
great voice} (\phônêi megalêi\). As in #6:10; 7:2|. "The
polyglott multitude shouts its praises as with one voice"
(Swete). {Salvation} (\hê sôtêria\). As in #12:10; 19:1|.
Nominative absolute. Salvation here is regarded as an
accomplished act on the part of those coming out of the great
tribulation (verse #14|) and the praise for it is given to God
(\tôi theôi\, dative case) and to the Lamb (\tôi arniôi\, dative
also). Both God and Christ are thus called \sôtêr\ as in the
Pastoral Epistles, as to God (#1Ti 1:1; 2:3; Tit 1:3; 3:4|) and
to Christ (#Tit 1:4; 2:13; 3:6|). For \hê sôtêria\ see #Joh 4:22;
Ac 4:12; Jude 1:3|.

7:11 {Were standing} (\histêkeisan\). Past perfect active of
\histêmi\ intransitive and used like an imperfect as in #Joh
19:25|. {Round about} (\kuklôi\). Preposition (in a circle) with
genitive as in #4:6; 5:11|. The angels here rejoice in the
salvation of men (#Lu 15:7,10; 1Pe 1:12|). {Upon their faces}
(\epi ta prosôpa autôn\). In reverential worship of God as in
#11:16|. For this worship (fell and worshipped) see also #4:10;
5:14; 11:16; 19:4,10; 22:8|. The dative \tôi theôi\ (God) with
\proskuneô\ (to worship) is the usual construction for that
meaning. When it means merely to do homage the accusative case is
usual in this book (Charles). But in the Fourth Gospel the
reverse order is true as to the cases with \proskuneô\ (Abbott,
_Joh. Vocab_. pp. 138-142).

7:12 Note \amên\ at the beginning and the close of the doxology.
Note also separate feminine article with each of the seven
attributes given God, as in #4:11; 5:12,13|.

7:13 {Answered} (\apekrithê\). First aorist passive (deponent) of
\apokrinomai\ with \legôn\ (saying), a common (only here in the
Apocalypse) Hebrew redundancy in the Gospels (#Mr 9:5|). An elder
intervenes, though no question has been asked to interpret the
vision (Swete). {These} (\houtoi\). Prophetic predicate
nominative put before \tines eisin\ (who are they). Note article
repeated with \stolas\ pointing to verse #9|, and accusative also
retained after \peribeblêmenoi\ as there. Both "who" and "whence"
as in #Jos 9:8|.

7:14 {I say} (\eirêka\). Perfect active indicative of \eipon\, "I
have said." "To the Seer's mind the whole scene was still fresh
and vivid" (Swete) like \kekragen\ in #Joh 1:15| and \eilêphen\
in #Re 5:7|, not the so-called "aoristic perfect" which even
Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie
mou\). "An address of reverence to a heavenly being" (Vincent),
not an act of worship on John's part. {Thou knowest} (\su
oidas\). "At once a confession of ignorance, and an appeal for
information" (Swete), not of full confidence like \su oidas\ in
#Joh 21:15ff|. {They which come out of the great tribulation}
(\hoi erchomenoi ek tês thlipseôs tês megalês\). Present middle
participle with the idea of continued repetition. "The martyrs
are still arriving from the scene of the great tribulation"
(Charles). Apparently some great crisis is contemplated (#Mt
13:19ff.; 24:21; Mr 13:10|), though the whole series may be in
mind and so may anticipate final judgment. {And they washed}
(\kai eplunan\). First aorist active indicative of \plunô\, old
verb, to wash, in N.T. only #Lu 5:2; Re 7:14; 22:14|. This change
of construction after \hoi erchomenoi\ from \hoi plunêsantes\ to
\kai eplunan\ is common in the Apocalypse, one of Charles's
Hebraisms, like \kai epoiêsen\ in #1:6| and \kai planâi\ in
#2:20|. {Made them white} (\eleukanan\). First aorist active
indicative of \leukainô\, to whiten, old verb from \leukos\
(verse #13|), in N.T. only here and #Mr 9:3|. "Milligan remarks
that _robes_ are the expression of character and compares the
word _habit_ used of dress" (Vincent). The language here comes
partly from #Ge 49:11| and partly from #Ex 19:10,14|. For the
cleansing power of Christ's blood see also #Ro 3:25; 5:9; Col
1:20: Eph 1:7; 1Pe 1:2; Heb 9:14; 1Jo 1:7; Re 1:5; 5:9; 22:14|.
"The aorists look back to the life on earth when the cleansing
was effected" (Swete). See #Php 2:12f.| for both divine and human
aspects of salvation. {In the blood of the Lamb} (\en tôi haimati
tou arniou\). There is power alone in the blood of Christ to
cleanse from sin (#1Jo 1:7|), not in the blood of the martyrs
themselves. The result is "white," not "red," as one might
imagine.

7:15 {Therefore} (\dia touto\). Because of the washing described
in verse #14|. {They serve him} (\latreuousin autôi\). Dative
case with \latreuô\ (present active indicative, old verb,
originally to serve for hire \latron\, then service in general,
then religious service to God, #Mt 4:10|, then in particular
ritual worship of the priests, #Heb 8:5|). All the redeemed are
priests (#Re 16:5,10|) in the heavenly temple (#6:9|) as here.
But this service is that of spiritual worship, not of external
rites (#Ro 12:1; Php 3:3|). {Day and night} (\hêmeras kai
nuktos\). Genitive of time, "by day and night," as in #4:8| of
the praise of the four living creatures. {Shall spread his
tabernacle over them} (\skênôsei ep' autous\). Future (change of
tense from present in \latreuousin\) active of \skênoô\, old verb
from \skênos\ (tent, tabernacle), used in #Joh 1:14| of the
earthly life of Christ, elsewhere in N.T. only in Rev. (#7:14;
12:12; 13:6; 21:3|). In #12:12; 13:6| of those who dwell in
tents, here of God spreading his tent "over" (\ep' autous\) the
redeemed in heaven, in #21:3| of God tabernacling "with" (\met'
autôn\) the redeemed, in both instances a picture of sacred
fellowship, and "the further idea of God's Presence as a
protection from all fear of evil" (Swete) like the overshadowing
of Israel by the Shekinah and a possible allusion also to the
tents (\skênai\) of the feast of tabernacles and to the tent of
meeting where God met Moses (#Ex 33:7-11|).

7:16 {They shall hunger no more} (\ou peinasousin eti\). Future
tense of \peinaô\, old verb with late form instead of
\peinêsousin\ like #Lu 6:25|. It is a free translation of #Isa
49:10| (not quotation from the LXX). {Neither thirst any more}
(\oude dipsêsousin eti\). Future tense of \dipsaô\, the two
strong human appetites will be gone, a clear refutation of a
gross materialistic or sensual conception of the future life. Cf.
#Joh 6:35|. {Neither shall strike} (\oude mê pesêi\). Strong
double negative \oude mê\ with second aorist active subjunctive
of \piptô\, to fall. They will no longer be under the rays of the
sun as upon earth. {Nor any heat} (\oude pân kauma\). Old word
from \kaiô\, to burn, painful and burning heat, in N.T. only here
and #16:9| (picture of the opposite condition). The use of the
negative with \pân\ (all) for "not any" is common in N.T. Cf. #Ps
121:6|.

7:17 {In the midst} (\ana meson\). In #5:6| we have \en mesôi tou
thronou\ as the position of the Lamb, and so that is apparently
the sense of \ana meson\ here as in #Mt 13:25|, though it can
mean "between," as clearly so in #1Co 6:5|. {Shall be their
shepherd} (\paimanei autous\). "Shall shepherd them," future
active of \poimainô\ (from \poimên\, shepherd), in #Joh 21:16; Ac
20:28; 1Pe 5:2; Re 2:27; 7:17; 12:5; 19:15|. Jesus is still the
Good Shepherd of his sheep (#Joh 10:11,14ff.|). Cf. #Ps 23:1|.
{Shall guide them} (\hodê gêsei autous\). Future active of
\hodêgeô\, old word (from \hodêgos\, guide, #Mt 15:14|), used of
God's guidance of Israel (#Ex 15:13|), of God's guidance of
individual lives (#Ps 5:9|), of the guidance of the Holy Spirit
(#Joh 16:13|), of Christ's own guidance here (cf. #Joh 14:4; Re
14:4|). {Unto fountains of waters of life} (\epi zôês pêgas
hudatôn\). The language is like that in #Isa 49:10; Jer 2:13|.
Note the order, "to life's water springs" (Swete) like the
Vulgate _ad vitae fontes aquarum_, with emphasis on \zôês\
(life's). For this idea see also #Joh 4:12,14; 7:38f.; Re 21:6;
22:1,17|. No special emphasis on the plural here or in #8:10;
14:7; 16:4|. {And God shall wipe away} (\kai exaleipsei ho
theos\). Repeated in #21:4| from #Isa 25:8|. Future active of
\exaleiphô\, old compound, to wipe out (\ex\), off, away, already
in #3:5| for erasing a name and in #Ac 3:19| for removing the
stain (guilt) of sin. {Every tear} (\pân dakruon\). Old word,
with other form, \dakru\, in #Lu 7:38,44|. Note repetition of
\ek\ with \ophthalmôn\ (out of their eyes). "Words like these of
vv. #15-17| must sound as a divine music in the ears of the
persecuted. God will comfort as a mother comforts" (Baljon).