Revelation 10

Revelation 10:1

Another strong angel (αλλοναγγελονισχυρον). 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 Revelation 5:2; Revelation 18:21 or the other angel in Revelation 14:6; Revelation 14:15. The sixth trumpet of 9:13 ends in 9:21. The opening of the seventh seal was preceded by two visions (chapter Revelation 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 (καταβαινονταεκτουουρανου). Present active participle of καταβαινω picturing the process of the descent as in 20:1 (cf. 3:12).

Arrayed with a cloud (περιβεβλημενοννεφελην). Perfect passive participle of περιβαλλω with accusative case retained as in Revelation 7:9; Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (1:7) as he ascended on a cloud (Acts 1:9). God’s chariot is in the clouds (Psalms 104:3), but this angel is a special messenger of God’s.

The rainbow (ηιρις). See 4:3 for this word. The construction here is changed from the accusative to the nominative.

As the sun (ωςοηλιος). The very metaphor applied to Christ in 1:16.

As pillars of fire (ωςστυλοπυρος). Somewhat like the metaphor of Christ in 1:15, but still no proof that this angel is Christ. On στυλος see Revelation 3:12; Galatians 2:9.

Revelation 10:2

And he had (καεχων). This use of the participle in place of ειχεν (imperfect) is like that in Revelation 4:7; Revelation 12:2; Revelation 19:12; Revelation 21:12; Revelation 21:14, a Semitic idiom (Charles), or as if καταβαινων (nominative) had preceded in place of καταβαινοντα.

A little book (βιβλαριδιον). A diminutive of βιβλαριον (papyri), itself a diminutive of βιβλιον (5:1) and perhaps in contrast with it, a rare form in Hermas and Revelation 10:2; Revelation 10:9; Revelation 10:10. In 10:8 Tischendorf reads βιβλιδαριον, diminutive of βιβλιδιον (Aristophanes) instead of βιβλιον (Westcott and Hort). The contents of this little book are found in 11:1-13.

Open (ηνεωιγμενον). See Ezekiel 2:9f. Perfect (triple reduplication) passive participle of ανοιγω, in contrast to the closed book in 5:1. There also we have επ (upon) τηνδεξιαν (the right hand), for it was a large roll, but here the little open roll is held in the hand (εντηχειρ), apparently the left hand (verse 5).

He set (εθηκεν). First aorist active indicative of τιθημ. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (τονποδατονδεξιον) being on the sea (επτηςθαλασσης) and the left (τονευωνυμον) upon the land (επτηςγης). It makes a bold and graphic picture.

As a lion roareth (ωσπερλεωνμυκατα). Only instance of ωσπερ in the Apocalypse, but ως in the same sense several times. Present middle indicative of μυκαομα, an old onomatopoetic word from μυ or μοο (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 1 Peter 5:8 we have ωρυομα. Homer uses μυκαομα 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. Revelation 1:10; Revelation 5:2; Revelation 5:12; Revelation 6:10; Revelation 7:2; Revelation 7:10, etc.

Revelation 10:3

The seven thunders (αεπταβροντα). A recognized group, but not explained here, perhaps John assuming them to be known. For βροντα see already Revelation 4:5; Revelation 6:1; Revelation 8:5. In Psalms 29 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea.

Their voices (ταςεαυτωνφωνας). Cognate accusative with ελαλησαν and εαυτων (reflexive) means “their own.” In John 12:28 the voice of the Father to Christ was thought by some to be thunder.

Revelation 10:4

I was about to write (ημελλονγραφειν). Imperfect active of μελλω (double augment as in John 4:47; John 12:33; John 18:32) and the present (inchoative) active infinitive of γραφω, “I was on the point of beginning to write,” as commanded in Revelation 1:11; Revelation 1:19.

Seal up (σφραγισον). Aorist active imperative of σφραγιζω, tense of urgency, “seal up at once.”

And write them not (καμηαυταγραψηις). Prohibition with μη and the ingressive aorist active subjunctive of γραφω, “Do not begin to write.” It is idle to conjecture what was in the utterances. Compare Paul’s silence in 2 Corinthians 12:4.

Revelation 10:5

Standing (εστωτα). Second perfect active participle of ιστημ (intransitive). John resumes the picture in verse 2.

Lifted up (ηρεν). First aorist active indicative of αιρω, to lift up.

To heaven (ειςτονουρανον). Toward heaven, the customary gesture in taking a solemn oath (Genesis 14:22; Deuteronomy 32:40; Daniel 12:7).

Revelation 10:6

Sware (ωμοσεν). First aorist indicative of ομνυω to swear.

By him that liveth (εντωζωντ). This use of εν after ομνυω instead of the usual accusative (James 5:12) is like the Hebrew (Matthew 5:34; Matthew 5:36). “The living one for ages of ages” is a common phrase in the Apocalypse for God as eternally existing (Revelation 1:18; Revelation 4:9; Revelation 4:10; Revelation 15:7). This oath proves that this angel is not Christ.

Who created (οςεκτισεν). First aorist active indicative of κτιζω, a reference to God’s creative activity as seen in Genesis 1:1; Exodus 20:11; Isaiah 37:16; Isaiah 42:5; Psalms 33:6; Psalms 145:6, etc.

That there shall be time no longer (οτχρονοςουκετεστα). Future indicative indirect discourse with οτ. But this does not mean that χρονος (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).

Revelation 10:7

When he is about to sound (οτανμελλησαλπιζειν). Indefinite temporal clause with οταν and the present active subjunctive of μελλω and the present (inchoative) active infinitive of σαλπιζω, “whenever he is about to begin to sound” (in contrast to the aorist in 11:15).

Then (κα). So in apodosis often (14:10).

Is finished (ετελεσθη). First aorist passive indicative of τελεω, proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also 15:1.

The mystery of God (τομυστηριοντουθεου). This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.

According to the good tidings which he declared (ωςευηγγελισεν). “As he gospelized to,” first aorist active indicative of ευαγγελιζω, a rare use of the active as in 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.

Revelation 10:8

Again speaking and saying (παλινλαλουσανκαλεγουσαν). Present active predicate participles feminine accusative singular agreeing with ην (object of ηκουσα), not with φωνη (nominative) as most of the cursives have it (λαλουσακαλεγουσα). Ordinarily it would be ελαλεκαελεγεν. See 4:1 for like idiom. This is the voice mentioned in verse 4. No great distinction is to be made here between λαλεω and λεγω.

Go, take (Hυπαγελαβε). Present active imperative of υπαγω and second aorist active imperative of λαμβανω. The use of υπαγε (exclamation like ιδε) is common in N.T. (Matthew 5:24; Matthew 8:4; Matthew 19:21; John 4:16; John 9:7). Charles calls it a Hebraism (16:1). Note the repeated article here (το) referring to the open book in the hand of the angel (verse 2), only here βιβλιον is used, not the diminutive of βιβλαριδιον of verses Revelation 10:2; Revelation 10:9; Revelation 10:10.

Revelation 10:9

I went (απηλθα). Second aorist active indicative (-α form), “I went away” (απ-) to the angel. John left his position by the door of heaven (4:1).

That he should give (δουνα). Second aorist active infinitive of διδωμ, indirect command after λεγων (bidding) for δος in the direct discourse (second aorist active imperative second person singular). This use of λεγω to bid occurs in Revelation 13:14; Acts 21:21.

He saith (λεγε). Dramatic vivid present active indicative of λεγω.

Take it and eat it up (λαβεκακαταφαγεαυτο). Second aorist (effective) active imperatives of λαμβανω and κατεσθιω (perfective use of κατα, “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. 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 (πικρανεσουτηνκοιλιαν). Future active of πικραινω, for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.

Sweet as honey (γλυκυωςμελ). For the sweetness of the roll see Psalms 19:10; Psalms 119:103. “Every revelation of God’s purposes, even though a mere fragment, a βιβλαριδιον, 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.

Revelation 10:10

I took–and ate it up (ελαβον–κακατεφαγοναυτο). 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 εφαγον (I ate) is now used, not the compound κατεφαγον (I ate up).

Revelation 10:11

They say (λεγουσιν). Present active of vivid dramatic action and the indefinite statement in the plural as in Revelation 13:16; Revelation 16:15. It is possible that the allusion is to the heavenly voice (Revelation 10:4; Revelation 10:8) and to the angel (10:9).

Thou must prophesy again (δεσεπαλινπροφητευσα). Not a new commission (1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν (again) points to what has preceded and also to what is to come in 11:15. Here it is predictive prophecy (προφητευσα, first aorist active infinitive of προφητευω).

Over (επ). In the case, in regard to as in John 12:16 (with γραφω), not in the presence of (επ with genitive, Mr 13:9) nor against (επ with the accusative, Lu 22:53). For this list of peoples see 5:9, occurring seven times in the Apocalypse.