rwp - 5

rwp@Revelation:5:1 @{In the right hand} (\epi tn dexian\). "Upon the right hand" (\epi\, not \en\), the open palm. Anthropomorphic language drawn from strkjv@Ezekiel:2:9f|. {A book} (\biblion\). Diminutive of \biblos\, but no longer so used, \biblaridion\ occurring instead (10:2|). {Written} (\gegrammenon\). Perfect passive predicate participle of \graph\. {Within and on the back} (\esthen kai opisthen\). "Within and behind." Description of a roll like that in strkjv@Luke:4:17|, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (\opisthen\), and so was an \opisthographon\ like that in strkjv@Ezekiel:2:10|. There are many allegorical interpretations of this fact which are all beside the point. {Sealed} (\katesphragismenon\). Perfect passive predicate participle of \katasphragiz\, old compound (perfective use of \kata\), to seal up (down), here only in N.T. {With seven seals} (\sphragisin hepta\). Instrumental case of \sphragis\, old word used in various senses, proof or authentication (1Corinthians:9:2; strkjv@Romans:4:11|), signet-ring (Revelation:7:2|), impression made by the seal (Revelation:9:4; strkjv@2Timothy:2:19|), the seal on books closing the book (Revelation:5:1,2,5,9; strkjv@6:1,3,5,7,9,12; strkjv@8:1|). "A will in Roman law bore the seven seals of the seven witnesses" (Charles). But this sealed book of doom calls for no witnesses beyond God's own will. Alford sees in the number seven merely the completeness of God's purposes.

rwp@Revelation:5:2 @{A strong angel} (\aggelon ischuron\). One needed (10:1; strkjv@18:21|) "whose call could reach to the farthest limits of the universe" (Beckwith) and so "with a great voice" (\en phni megali\, in a great voice, as in strkjv@14:7,9,15|, and without \en\ strkjv@5:12; strkjv@6:10; strkjv@7:2,10; strkjv@8:13; strkjv@10:3|, etc.). See \en ischuri phni\ (18:2|). {Proclaiming} (\krussonta\). Present active predicate participle of \kruss\, to herald, to preach. {Worthy to open and to loose} (\axios anoixai kai lusai\). Worthy by rank and character (cf. strkjv@John:1:27|) as well as by ability (\edunato\, verse 3|), followed by two infinitives (first aorist active) of \anoig\ and \lu\, though \hina\ and the subjunctive can be used after \axios\ as in strkjv@John:1:27|. Here \axios\ is like \hikanos\ (capable, qualified) as in strkjv@Matthew:8:8|. The articles here (\to, tas\) refer to the book and the seals in verse 1|. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.

rwp@Revelation:5:3 @\En\ (in) with locative (\ourani\), \epi\ (upon) with genitive (\gs\), \hupokat\ (under) with ablative (\gs\), as in verse 13|, including the whole universe, as in strkjv@Exodus:20:4| (Phillipians:2:10|). The MSS. vary in the negative conjunctions after \oudeis\ (no one) between \oude--oude\ (continuative, and not--nor) and \oute--oute\ (disjunctive, neither--nor). {To look thereon} (\blepein auto\). Into the contents of the book. The universe declines the challenge.

rwp@Revelation:5:4 @{I wept much} (\eg eklaion polu\). Imperfect active of \klai\, picturesque, descriptive, I kept on weeping much; natural tense in these vivid visions (1:12; strkjv@2:14; strkjv@5:4,14; strkjv@6:8,9; strkjv@10:10; strkjv@19:14; strkjv@21:15|). Perhaps weeping aloud. {Was found} (\heureth\). First aorist passive indicative of \heurisk\. {Worthy} (\axios\). Predicative nominative after \heureth\.

rwp@Revelation:5:5 @{One of the elders} (\heis ek tn presbutern\). "One from among the elders" of strkjv@4:4,10| (\ek\ with the ablative 8 times in the Apocalypse, 12 in the Fourth Gospel, 10 in rest of the N.T., in place of the mere partitive genitive). No particular reason for one elder as the agent over another (7:13|). {Saith} (\legei\). Dramatic vivid present. {Weep not} (\m klaie\). "Cease weeping" (prohibition with \m\ and the present active imperative of \klai\. {The Lion} (\ho len\). Satan is called a lion by Peter (1Peter:5:8|), but the metaphor belongs to Jesus also. Judah is called a lion in the blessing of Jacob (Genesis:49:9|) and Jesus as the greatest of the tribe of Judah, "the Root of David" (\h riza Daueid\, strkjv@Isaiah:11:1,10|) or the Branch from this root (the Messiah). {Hath overcome} (\eniksen\). First aorist active indicative of \nika\, "did overcome," coming first in the sentence as "the great historical fact of the victory of the Christ" (Swete).

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mesi\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestkos\). Second perfect active (intransitive of \histmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestks\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\hs esphagmenon\). Perfect passive predicate participle of \sphaz\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \Hs\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\echn\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:5:7 @{He taketh} (\eilphen\). Perfect active indicative of \lamban\, not used for the aorist (cf. \lthen\, he came), but vivid dramatic picture of the actual scene, "he has taken it."

rwp@Revelation:5:8 @{He had taken} (\elaben\). Here John drops back to the narrative tense (the second aorist active indicative of \lamban\), not the past perfect as the English rendering might indicate, merely "when he took." For like vivid variation (not confusion) of tenses with \eilphen\ see strkjv@3:3; strkjv@8:5; strkjv@11:17| and with \eirka\ in strkjv@7:13f.; strkjv@19:3|. {Fell down} (\epesan\). Second aorist active indicative of \pipt\ with first aorist (\-an\) ending, just "fell." {Having} (\echontes\). "Holding." {A harp} (\kitharan\). Old word, the traditional instrument (lyre or zithern) for psalmody (Psalms:33:2; strkjv@98:5|, etc.). {Golden bowls} (\phialas chruss\). Broad shallow saucers, old word, in N.T. only in strkjv@Revelation:5:8; strkjv@15:7; strkjv@16:1-4,8,10,12,17; strkjv@17:1; strkjv@21:9|. {Of incense} (\thumiamatn\). Old word from \thumia\, to burn incense (Luke:1:9|), as in strkjv@Luke:1:10|. {Which are} (\hai eisin\). "Which (these bowls of incense) symbolize the prayers of the saints as in strkjv@Psalms:140:2; strkjv@Luke:1:10|.

rwp@Revelation:5:9 @{They sing} (\idousin\). Present active indicative of \id\. Old verb, to chant with lyrical emotion (Colossians:3:16|). {A new song} (\idn kainn\). Cognate accusative for \oide\ (\id\, song) is \oide\ from \eid\, that is \id\ (the verb used), old word already used (Colossians:3:16; strkjv@Ephesians:5:19|), called \kainn\ because a fresh song for new mercies (Isaiah:42:10; strkjv@Psalms:33:3; strkjv@40:3|, etc.), here in praise of redemption to Christ (14:3|) like the new name (2:17; strkjv@3:12|), the new Jerusalem (3:12; strkjv@21:2|), the new heaven and the new earth (21:1|), not the old song of creation (4:8,11|) to God. {For thou wast slain} (\hoti esphags\). Second aorist passive indicative of \sphaz\. \Agoraz\ used by Paul and Peter of our purchase from sin by Christ (1Corinthians:6:20; strkjv@7:23; strkjv@Galatians:3:13; strkjv@4:5; strkjv@2Peter:2:1|; cf. strkjv@1Peter:1:18f.|). {Unto God} (\ti thei\). Dative case of advantage as also in verse 10|. {With thy blood} (\en ti haimati sou\). Instrumental use of \en\ as in strkjv@1:5|. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to "take the book and open its seals." That is, he is worthy to receive adoration and worship (4:11|) as the Father does. {Men of every} (\ek pass\). No \anthrpous\ (men) or \tinas\ (some) before \ek\ in the Greek. See a like ellipsis in strkjv@11:9| with a like grouping of words for all mankind, representatives of all races and nations (7:9; strkjv@13:7; strkjv@14:6|).

rwp@Revelation:5:10 @{Madest} (\epoisas\). First aorist active indicative of \poie\, a prophetic use anticipating the final result. {A kingdom and priests} (\basileian kai hiereis\). As the correct text in strkjv@1:6|. {They reign} (\basileuousin\). Present active indicative, futuristic use, though Aleph P have the future \basileusousin\ (shall reign) as in strkjv@20:6|.

rwp@Revelation:5:11 @{And I saw} (\kai eidon\). A new feature introduced by the outer and vaster circle (\kukli\) of angels who catch up the new song of redemption in antiphonal singing, answering the song of the four living creatures and the twenty-four elders. Some MSS. read \hs\ (as if) before \phnn\ (voice). Ten thousand times ten thousand (\muriades muriadn kai chiliades chiliadn\). Literally, "myriads of myriads and thousands of thousands," a mild husteron-proteron. The regular order in I Enoch 40:I. See strkjv@Daniel:7:10| for \chiliai chiliades\ (thousand thousands) and \muriai muriades\ (countless myriads). They are all efforts to express the innumerable hosts of the angels.

rwp@Revelation:5:12 @{Worthy} (\axion\). Agreeing in gender (grammatical neuter) with \arnion\, but some MSS. have \axios\ (masculine, natural gender). Note change to third person \estin\ instead of second \ei\. The point of the song is the same as that in verses 9,10|, but the language differs. Note the repeated article \to\ (the lamb the slain) referring to verses 6,9|. Note also the one article \tn\ before \dunamin\ for all the seven grounds of praise (\dunamin\, power, \plouton\, wealth, \sophian\, wisdom, \ischun\, strength, \timn\, honor, \doxan\, glory, \eulogian\, blessing), though \plouton\ is masculine, in contrast with separate article for each item (all three feminine) in strkjv@4:11|, here grouping them all together, "a heptad of praise" (Swete).

rwp@Revelation:5:13 @{Every created thing} (\pn ktisma\). Every creature in a still wider antiphonal circle beyond the circle of angels (from \ktiz\, for which see strkjv@1Timothy:4:4; strkjv@James:1:18|), from all the four great fields of life (in heaven, upon the earth, under the earth as in verse 3|, with on the sea \epi ts thalasss\ added). No created thing is left out. This universal chorus of praise to Christ from all created life reminds one of the profound mystical passage in strkjv@Romans:8:20-22| concerning the sympathetic agony of creation (\ktisis\) in hope of freedom from the bondage of corruption. If the trail of the serpent is on all creation, it will be ultimately thrown off. {Saying} (\legontas\). Masculine (construction according to sense, personifying the created things) if genuine, though some MSS. have \legonta\ (grammatical gender agreeing with \panta\) present active participle of \leg\, to say. {And to the Lamb} (\kai ti arnii\). Dative case. Praise and worship are rendered to the Lamb precisely as to God on the throne. Note separate articles here in the doxology as in strkjv@4:11| and the addition of \to kratos\ (active power) in place of \ischus\ (reserve of strength) in strkjv@5:12|.

rwp@Revelation:5:14 @{Amen} (\Amn\). The four living creatures give their approval to the doxology after the antiphonal songs. {Fell down and worshipped} (\epesan kai prosekunsan\). In silent adoration that closes the whole service of praise to the One upon the throne and to the Lamb. As in strkjv@4:10| so here the representatives of the redeemed bow in silent worship. Pliny says that the Christians sing a song to Christ as to God. He is here worshipped by the universe (Phillipians:2:10f.|).

Revelation 5