Revelation:5

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rwp @Revelation:5:1 @{In the right hand } (\epi t ˆn 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 } (\es “then 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 ph “n ˆi megal ˆi \, 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 ischur ƒi ph “n ˆi \ (18:2 |). {Proclaiming } (\k ˆrussonta \). Present active predicate participle of \k ˆruss “\, 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 (\ouran “i \), \epi \ (upon ) with genitive (\g ˆs \), \hupokat “\ (under ) with ablative (\g ˆs \), 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 ˆ\). First aorist passive indicative of \heurisk “\. {Worthy } (\axios \). Predicative nominative after \heureth ˆ\. rwp @Revelation:5:5 @{One of the elders } (\heis ek t “n presbuter “n \). "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 ˆ klaie \). "Cease weeping " (prohibition with \m ˆ\ and the present active imperative of \klai “\. {The Lion } (\ho le “n \). 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 ˆ riza Daueid \, strkjv @Isaiah:11:1 ,10 |) or the Branch from this root (the Messiah ). {Hath overcome } (\enik ˆsen \). 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 mes “i \). 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 } (\hest ˆkos \). Second perfect active (intransitive of \hist ˆmi \) neuter accusative singular (grammatical gender like \arnion \), though some MSS . read \hest ˆk “s \ (natural gender masculine and nominative in spite of \eidon \ construction according to sense ). {As though it had been slain } (\h “s 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 |. \H “s \ (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 } (\ech “n \). 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 } (\eil ˆphen \). Perfect active indicative of \lamban “\, not used for the aorist (cf . \ˆlthen \, 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 \eil ˆphen \ see strkjv @3:3 ; strkjv @8:5 ; strkjv @11:17 | and with \eir ˆka \ 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 chrus ƒs \). 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 } (\thumiamat “n \). 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 } (\ƒidousin \). Present active indicative of \ƒid “\. Old verb , to chant with lyrical emotion (Colossians:3:16 |). {A new song } (\“id ˆn kain ˆn \). Cognate accusative for \oide \ (\“id ˆ\, song ) is \ƒoide \ from \ƒeid “\, that is \ƒid “\ (the verb used ), old word already used (Colossians:3:16 ; strkjv @Ephesians:5:19 |), called \kain ˆn \ 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 esphag ˆs \). 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 } (\t “i the “i \). Dative case of advantage as also in verse 10 |. {With thy blood } (\en t “i 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 pas ˆs \). No \anthr “pous \ (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 } (\epoi ˆsas \). 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 (\kukl “i \) 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 \h “s \ (as if ) before \ph “n ˆn \ (voice ). Ten thousand times ten thousand (\muriades muriad “n kai chiliades chiliad “n \). 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 \t ˆn \ before \dunamin \ for all the seven grounds of praise (\dunamin \, power , \plouton \, wealth , \sophian \, wisdom , \ischun \, strength , \tim ˆn \, 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 } (\p ƒn 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 t ˆs thalass ˆs \ 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 t “i arni “i \). 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 } (\Am ˆn \). The four living creatures give their approval to the doxology after the antiphonal songs . {Fell down and worshipped } (\epesan kai prosekun ˆsan \). 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 .|).

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