Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re8.rwp

Text File | 1993-03-13 | 10KB | 174 lines

8:1 {And when he opened} (\kai hotan ênoixen\). Here modal \an\
is used with \hote\ (used about the opening of the preceding six
seals), but \hotan\ is not here rendered more indefinite, as is
sometimes true (#Mr 3:11; Re 4:9|), but here and possibly (can be
repetition) in #Mr 11:19| it is a particular instance, not a
general rule (Robertson, _Grammar_, p. 973). {There followed a
silence} (\egeneto sigê\). Second aorist middle of \ginomai\.
"There came silence." Dramatic effect by this profound stillness
with no elder or angel speaking, no chorus of praise nor cry of
adoration, no thunder from the throne (Swete), but a temporary
cessation in the revelations. See #10:4|. {About the space of
half an hour} (\hôs hêmiôron\). Late and rare word (\hêmi\, half,
\hôra\, hour), here only in N.T. Accusative of extent of time.

8:2 {Stand} (\hestêkasin\). Perfect active of \histêmi\
(intransitive). Another "hebdomad" so frequent in the Apocalypse.
The article (the seven angels) seems to point to seven well-known
angels. In Enoch 20:7 the names of seven archangels are given
(Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and
"angels of the Presence" is an idea like that in #Isa 63:9|. We
do not know precisely what is John's idea here. {Seven trumpets}
(\hepta salpigges\). We see trumpets assigned to angels in #Mt
24:31; 1Th 4:16; 1Co 15:52; Re 4:1,4|. See also the use of
trumpets in #Jos 6:13; Joe 2:1|. These seven trumpets are soon to
break the half hour of silence. Thus the seven trumpets grow out
of the opening of the seventh seal, however that fact is to be
interpreted.

8:3 {Another angel} (\allos aggelos\). Not one of the seven of
verse #2| and before they began to sound the trumpets. This
preliminary incident of the offering of incense on the altar
covers verses #3-6|. {Stood} (\estathê\). Ingressive first aorist
passive of \histêmi\ (intransitive), "took his place." {Over the
altar} (\epi tou thusiastêriou\). See #6:9| for the word for the
burnt-offering, here apparently the altar of incense (clearly so
in #Lu 1:11|; possibly also #Re 9:13|), but it is not clear that
in apocalyptic the distinction between the two altars of the
tabernacle and temple is preserved. Aleph C Q have the genitive,
while A P have the accusative \epi to thusiastêrion\. {A golden
censer} (\libanôton chrusoun\). Old word for frankincense (from
\libanos\, #Mt 2:11; Re 18:13|), but here alone in N.T. and for
censer, as is plain by the use of \chrusoun\ (golden) with it.
Cf. #1Ki 7:50|. {Much incense} (\thumiamata polla\). See #5:8|
for \thumiama\ (the aromatic substance burnt, also in #18:13|),
but here for the live coals on which the incense falls. {That he
should add} (\hina dôsei\). Sub-final clause (subject of
\edothê\, was given, singular because \thumiamata\ neuter plural)
with \hina\ and the future active indicative of \didômi\, to
give, instead of \dôi\, the second aorist subjunctive. {Unto the
prayers} (\tais proseuchais\). Dative case. In #5:18| the
\thumiamata\ are the prayers. {Upon the golden altar} (\epi to
thusiastêrion to chrusoun to\). Accusative case here, not
genitive as above, and apparently the altar of incense as
indicated by the word golden (#Ex 30:1ff.; Le 4:17|). Note triple
article here \to\ (once before the substantive, once before the
adjective, once before the adjunct "the one before the throne").

8:4 {The smoke} (\ho kapnos\). Old word, in N.T. only #Ac 2:19;
Re 8:4; 9:2f., 17f.; 14:11; 15:8; 18:9,18; 19:3|. Here from the
incense in the angel's hand. {With the prayers} (\tais
proseuchais\). So associative-instrumental case, but it may be
dative as in verse #3| (for).

8:5 {Taketh} (\eilêphen\). Vivid dramatic perfect active
indicative of \lambanô\ as in #5:7|, "has taken." The angel had
apparently ]aid aside the censer. Hardly merely the pleonastic
use of \lambanô\ (#Joh 19:23|). John pictures the scene for us.
{Filled} (\egemisen\). He drops back to the narrative use of the
first aorist active indicative of \gemizô\. {With the fire} (\ek
tou puros\), live coals from the altar (cf. #Isa 6:6|). {Cast}
(\ebalen\). Second aorist active indicative of \ballô\. See #Ge
19:24| (Sodom); #Eze 10:2| and Christ's bold metaphor in #Lu
12:49|. See this use of \ballô\ also in #Re 8:7; 12:4,9,13;
14:19|. {Followed} (\egenonto\). Came to pass naturally after the
casting of fire on the earth. Same three elements in #4:5|, but
in different order (lightnings, voices, thunders), lightning
naturally preceding thunder as some MSS. have it here. Perhaps
\phônai\, the voices of the storm (wind, etc.).

8:6 {Prepared themselves} (\hêtoimasan hautous\). First aorist
active indicative of \hetoimazô\. They knew the signal and got
ready. {To sound} (\hina salpisôsin\). Sub-final (object) clause
with \hina\ and the first aorist ingressive active subjunctive of
\salpizô\. The infinitive could have been used.

8:7 {Sounded} (\esalpisen\). First aorist active indicative of
\salpizô\, repeated with each angel in turn (#8:8,10,12; 9:1,13;
11:15|). {Hail and fire mingled with blood} (\chalaza kai pur
memigmena en haimati\). Like the plague of hail and fire in #Ex
9:24|. The first four trumpets are very much like the plagues in
Egypt, this one like a semitropical thunderstorm (Swete) with
blood like the first plague (#Ex 7:17ff.; Ps 106:35|). The old
feminine word \chalaza\ (hail) is from the verb \chalaô\, to let
down (#Mr 2:4|), in N.T. only in #Re 8:7; 11:19; 16:21|. The
perfect passive participle \memigmena\ (from \mignumi\, to mix)
is neuter plural because of \pur\ (fire). {Were cast}
(\eblêthê\). First aorist passive singular because \chalaza\ and
\pur\ treated as neuter plural. "The storm flung itself on the
earth" (Swete). {Was burnt up} (\katekaê\). Second aorist
(effective) passive indicative of \katakaiô\, old verb to burn
down (effective use of \kata\, up, we say). Repeated here three
times for dramatic effect. See #7:1-3| about the trees and #9:4|
where the locusts are forbidden to injure the grass.

8:8 {As it were} (\hôs\). "As if," not a great mountain, but a
blazing mass as large as a mountain. {Burning with fire} (\puri
kaiomenon\). Present middle participle of \kaiô\. Somewhat like
Enoch 18:13, but perhaps with the picture of a great volcanic
eruption like that of Vesuvius in A.D. 79. Strabo tells of an
eruption B.C. 196 which made a new island (Palaea Kaumene).
{Became blood} (\egeneto haima\). Like the Nile in the first
plague (#Ex 7:20ff.|). Cf. also #16:3|.

8:9 {Of the creatures} (\tôn ktismatôn\). See #5:13| for this
word \ktisma\. Even they that had life (\ta echonta psuchas\).
Here the nominative articular participle is in apposition with
the genitive \ktismatôn\, as often in this book. See #Ex 7:20|
for the destruction of fish, and #Zep 1:3|. {Was destroyed}
(\diephtharêsan\). Second aorist passive indicative of
\diaphtheirô\, old compound, to corrupt, to consume, to destroy
(perfective use of \dia\), also #11:18|. The plural \ploion\ just
before the verb makes the idea plural.

8:10 {Burning as a torch} (\kaiomenos hôs lampas\). See #4:5; Mt
2:2|, perhaps a meteor, striking at the fresh-water supply
(rivers \potamôn\, springs \pêgas\) as in the first Egyptian
plague also.

8:11 {Wormwood} (\ho Apsinthos\). Absinthe. Usually feminine
(\hê\), but masculine here probably because \astêr\ is masculine.
Only here in N.T. and not in LXX (\pikria\, bitterness, \cholê\,
gall, etc.) except by Aquila in #Pr 5:4; Jer 9:15; 23:15|. There
are several varieties of the plant in Palestine. {Became
wormwood} (\egeneto eis apsinthon\). This use of \eis\ in the
predicate with \ginomai\ is common in the LXX and the N.T.
(#16:19; Joh 16:20; Ac 5:36|). {Of the waters} (\ek tôn
hudatôn\). As a result of (\ek\) the use of the poisoned waters.
{Were made bitter} (\epikranthêsan\). First aorist passive
indicative of \pikrainô\. Old verb (from \pikros\, bitter), as in
#10:9f|. In a metaphorical sense to embitter in #Col 3:19|.

8:12 {Was smitten} (\eplêgê\). Second aorist passive indicative
of \plêssô\, old verb (like \plêgê\ plague), here only in N.T.
{That should be darkened} (\hina skotisthêi\). Purpose clause
with \hina\ and the first aorist passive subjunctive of
\skotizô\, from \skotos\ (darkness) as in #Mt 24:29|, but
\skotoô\ in #Re 9:2|. {And the day should not shine} (\kai hê
hêmera mê phanêi\). Negative purpose clause with \hina mê\ and
the first aorist active subjunctive of \phainô\, to shed light
upon, as in #18:23|, not the second aorist passive subjunctive
\phanêi\ with different accent. The eclipse here is only partial
and is kin to the ninth Egyptian plague (#Ex 10:21|).

8:13 {An eagle} (\henos aetou\). "One eagle," perhaps \henos\
(\heis\) used as an indefinite article (#9:13; 18:21; 19:17|).
See #4:7| also for the flying eagle, the strongest of birds,
sometimes a symbol of vengeance (#De 28:49; Ho 8:1; Hab 1:8|).
{Flying in mid-heaven} (\petomenou en mesouranêmati\). Like the
angel in #14:6| and the birds in #19:17|. \Mesouranêma\ (from
\mesouraneô\ to be in mid-heaven) is a late word (Plutarch,
papyri) for the sun at noon, in N.T. only these three examples.
This eagle is flying where all can see, and crying so that all
can hear. {Woe, woe, woe} (\ouai, ouai, ouai\). Triple because
three trumpets yet to come. In #18:10,16,19| the double \ouai\ is
merely for emphasis. {For them that dwell on the earth} (\tous
katoikountas\). Accusative of the articular present active
participle of \katoikeô\, is unusual (Aleph Q here and also in
#12:12|) as in #Mt 11:21|. There is even a nominative in #18:10|.
{By reason of the other voices} (\ek tôn loipôn phônôn\). "As a
result of (\ek\) the rest of the voices." There is more and worse
to come, "of the three angels who are yet to sound" (\tôn triôn
aggelôn tôn mellontôn salpizein\).