Bible Commentaries

Another sign in heaven (αλλο σημειον εν τωι ουρανωι — allo sēmeion en tōi ouranōi). Looking back to Revelation 12:1, Revelation 12:3, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. Rev 6) and the Seven Trumpets (chapters Rev 8-11), but there is an even closer connection with chapters Rev 12-14, “the drama of the long conflict between the church and the world” (Swete).

Great and marvellous (μεγα και ταυμαστον — mega kai thaumaston). Ταυμαστος — Thaumastos is an old verbal adjective (from ταυμαζω — thaumazō to wonder) and is already in Matthew 21:42. The wonder extends to the end of this vision or sign (Revelation 16:21).

Seven angels (αγγελους επτα — aggelous hepta). Accusative case in apposition with σημειον — sēmeion after ειδον — eidon Cf. Revelation 8:2.

Which are the last (τας εσχατας — tas eschatas). “Seven plagues the last.” As in Revelation 21:9, “the final cycle of such visitations” (Swete).

Is finished (ετελεστη — etelesthē). Proleptic prophetic first aorist passive indicative of τελεω — teleō as in Revelation 10:7. The number seven seems particularly appropriate here for finality and completeness.

As it were a glassy sea (ως ταλασσαν υαλινην — hōs thalassan hualinēn). Accusative case after ειδον — eidon and ως — hōs here, not in Revelation 4:6, which see for the symbol.

Mingled with fire (μεμιγμενην πυρι — memigmenēn puri). Perfect passive participle of μιγνυμι — mignumi to mix, and the associative instrumental case πυρι — puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.

Them that come off victorious (τους νικωντας — tous nikōntas). Present active articular participle of νικαω — nikaō accusative after ειδον — eidon “those that come off victorious” (Revelation 14:4).

From the beast and from his image (εκ του τηριου και εκ της εικονος αυτου — ek tou thēriou kai ek tēs eikonos autou). This use of εκ — ek after νικαω — nikaō is unusual, also with εκ του αριτμου — ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.

By the glassy sea (επι την ταλασσαν την υαλινην — epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.

Harps of God (κιταρας του τεου — kitharas tou theou). Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42).

The song of Moses (την ωιδην του Μωυσεως — tēn ōidēn tou Mōuseōs). Exodus 14:31; 15:1-19. A song of victory like that of Moses after crossing the Red Sea.

And the song of the Lamb (την ωιδην του αρνιου — tēn ōidēn tou arniou). A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: “great” (μεγαλα — megala) from Psalm 111:2, “wonderful” (ταυμαστα — thaumasta) from Psalm 139:14, “O Lord God the Almighty” (Κυριε ο τεος ο παντοκρατωρ — Kurie ho theos ho pantokratōr) from Amos 4:13 (Revelation 4:8), “righteous and true” (δικαιαι και αλητιναι — dikaiai kai alēthinai) from Deuteronomy 32:4, “Thou King of the ages” (ο βασιλευς των αιωνων — ho basileus tōn aiōnōn) like Jeremiah 10:10; 1 Timothy 1:17. Some MSS. have “the king of the saints” and some “the king of the nations,” like Jeremiah 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah.

Who shall not fear? (τις ου μη ποβητηι — tis ou mē phobēthēi̱). Rhetorical question with ου μη — ou mē (double negative) and first aorist passive subjunctive of ποβεομαι — phobeomai future passive in Jeremiah 10:7).

And glorify (και δοχασει — kai doxasei). Change here to the future indicative instead of the aorist subjunctive, as often. Cf. Psalm 86:9.

Thou only art holy (μονος οσιος — monos hosios). Both predicate adjectives, “Thou art alone holy.” God alone is perfectly holy (Revelation 16:5).

Shall come (ηχουσιν — hēxousin). Future active of ηκω — hēkō worship (και προσκυνησουσιν — kai proskunēsousin). Future active of προσκυνεω — proskuneō Both from Psalm 86:9.

Have been made manifest (επανερωτησαν — ephanerōthēsan). Prophetic first aorist passive indicative of πανεροω — phaneroō This martyr‘s song has the ring of great poetry.

The temple of the tabernacle of the testimony (ο ναος της σκηνης του μαρτυριου — ho naos tēs skēnēs tou marturiou). Charles calls this “strange” language. Probably the tabernacle or tent of witness (Numbers 9:15; Numbers 17:7) is in mind and the tent of meeting (Exodus 27:21 rather than the temple in Jerusalem.

Was opened (ηνοιγη — ēnoigē). Second aorist passive indicative of ανοιγω — anoigō as in Revelation 11:19. For ναος — naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17.

There came out (εχηλταν — exēlthan). Second aorist active indicative of εχερχομαι — exerchomai with αν — ̇an rather than ον — ̇on Proleptic and prophetic aorist.

The seven angels (οι επτα αγγελοι — hoi hepta aggeloi). Those in Revelation 15:1.

The seven plagues (τας επτα πληγας — tas hepta plēgas). The bowls are not given them till Revelation 15:7.

Arrayed (ενδεδυμενοι — endedumenoi). Perfect passive participle of ενδυω — enduō precious stone pure and bright (λιτον καταρον λαμπρον — lithon katharon lampron). Accusative case retained with verb of clothing as so often, literally “with a stone pure bright.” For both adjectives together see Revelation 19:8, Revelation 19:14. Some MSS. read λινον — linon (linen). For λιτον — lithon see Revelation 17:4; Revelation 18:16; Ezekiel 28:13.

Girt (περιεζωσμενοι — periezōsmenoi). Perfect passive participle of περιζωννυω — perizōnnuō See Revelation 1:13 for both participles. For στητος — stēthos (breast) see Luke 18:13.

With golden girdles (ζωνας χρυσας — zōnas chrusās). Accusative case after the perfect passive participle περιεζωσμενοι — periezōsmenoi as in Revelation 1:13.

Seven golden bowls (επτα πιαλας χρυσας — hepta phialas chrusās). Golden saucers, but not full of incense as in Revelation 5:8, but “full (γεμουσας — gemousas for which see Revelation 5:8) of the wrath of God who liveth for ever and ever” (του τυμου του τεου του ζωντος εις τους αιωνας των αιωνων — tou thumou tou theou tou zōntos eis tous aiōnas tōn aiōnōn). Portents of dreadful events.

Was filled with smoke (εγεμιστη καπνου — egemisthē kapnou). First aorist passive indicative of γεμιζω — gemizō (from γεμω — gemō), to fill full, and with the genitive καπνου — kapnou (smoke). Smoke is here the symbol of God‘s presence (Exodus 19:18; Isaiah 6:5).

Till should be finished (αχρι τελεστωσιν — achri telesthōsin). Temporal clause for future time with αχρι — achri (equal to εως — heōs in import) and the first aorist passive subjunctive of τελεω — teleō a metaphorical and symbolic “smoke screen” to keep all out of the sanctuary for the time being.