Bible Commentaries

After this (μετα τουτο — meta touto). Instead of the seventh seal (Revelation 8:1) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God Revelation 7:1-8 and the vision of the redeemed before the throne Revelation 7:9-17).

Standing (εστωτας — hestōtas). Second perfect predicate participle of ιστημι — histēmi intransitive and followed by επι — epi and the accusative case γωνιας — gōnias as already in Revelation 3:20 (επι τυριαν — epi thurian) and often again (Revelation 8:3 some MSS., others genitive; Revelation 11:11; Revelation 13:1; Revelation 14:1; Revelation 15:2), but note επι — epi with genitive ταλασσης — thalassēs in the next clause, like επι κεπαλης — epi kephalēs in Revelation 12:1; Revelation 7:3.

Corners (γωνιας — gōnias). Old word for angle (Matthew 6:5), also in Revelation 20:8.

Holding (κρατουντας — kratountas). Present active participle of κρατεω — krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).

That no wind should blow (ινα μη πνεηι ανεμος — hina mē pneēi anemos). Negative purpose clause with ινα μη — hina mē and the present active subjunctive, “lest a wind keep on blowing.”

Upon any tree (επι παν δενδρον — epi pan dendron). Accusative case here with επι — epi rather than the preceding genitives (γησ ταλασσης — gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path).

Ascend (αναβαινοντα — anabainonta). Present active participle of αναβαινω — anabainō “ascending,” “going up,” picturing the process.

From the sun-rising (απο ανατολης ηλιου — apo anatolēs hēliou). Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων — apo anatolōn occurs in Matthew 2:1 without ηλιου — hēliou (sun).

The seal of the living God (σπραγιδα τεου ζωντος — sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος — zōntos with τεου — theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.

To whom it was given (οις εδοτη αυτοις — hois edothē autois). For εδοτη — edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις — autois in addition to οις — hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).

To hurt (αδικησαι — adikēsai). First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them.

Hurt not (μη αδικησητε — mē adikēsēte). Prohibition with μη — mē and the ingressive aorist active subjunctive of αδικεω — adikeō not to begin to hurt.

Till we shall have sealed (αχρι σπραγισωμεν — achri sphragisōmen). Temporal clause of indefinite action for the future with αχρι — achri (sometimes αχρις ου — achris hou or αχρις ου αν — achris hou an) and the aorist subjunctive as in Revelation 15:8; Revelation 20:3, Revelation 20:5 or the future indicative (Revelation 17:7), usually with the notion of ascent (up to) rather than extent like μεχρι — mechri (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply “till we seal,” not “till we shall have sealed.”

Upon their foreheads (επι των μετωπων — epi tōn metōpōn). From Ezekiel 9:4. Old word (μετα ωπς — metaτους δουλους του τεου — ōps after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Revelation 7:3; Revelation 9:4; Revelation 13:16; Revelation 14:1, Revelation 14:9; Revelation 17:5; Revelation 20:4; Revelation 22:4). For “the servants of God” (tous doulous tou theou) who are to be thus marked linked with angels in the service of God see Revelation 1:1; Revelation 2:20; Revelation 19:2, Revelation 19:5; Revelation 22:3, Revelation 22:6.

The number of the sealed (τον αριτμον των εσπραγισμενων — ton arithmon tōn esphragismenōn). Accusative case object of ηκουσα — ēkousa and genitive of the perfect passive articular participle of σπραγιζω — sphragizō He did not see the sealing or count them himself, but only heard.

A hundred and forty and four thousand (εκατον τεσσερακοντα τεσσαρες χιλιαδες — hekaton tesserakonta tessares chiliades). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000= a hundred and forty-four thousands (χιλιαδες — chiliades Revelation 5:11). Nominative absolute, not agreeing in case either with αριτμον — arithmon (accusative) or εσπραγισμενων — esphragismenōn (genitive). So as to the case of εσπραγισμενοι — esphragismenoi of every tribe of the children of Israel (εκ πασης πυλης υιων Ισραηλ — ek pāsēs phulēs huiōn Israēl). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in Revelation 2:9; Revelation 3:9. and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis 35:22.; Genesis 46:8.; Gen 49; Exodus 1:1.; Numbers 1:2; Numbers 13:4; Numbers 26:34; Deuteronomy 27:11.; Deuteronomy 33:6.; Josh 13-22; Judges 5; 1 Chron 2-8; 1 Chronicles 12:24.; 1 Chronicles 27:16.; Ezek 48) and given in various orders. In 1 Chronicles 7:12 both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.

Which no man could number (ον αριτμησαι αυτον ουδεις εδυνατο — hon arithmēsai auton oudeis edunato). Redundant repetition of the pronoun αυτον — auton after the relative ον — hon as in Revelation 7:5; Revelation 3:8. Εδυνατο — Edunato imperfect indicative and αριτμησαι — arithmēsai first aorist active infinitive of αριτμεω — arithmeō old verb, in N.T. only here, Matthew 10:30; Luke 12:7. See Revelation 5:9 (also Revelation 11:9; Revelation 13:7; Revelation 14:10; Revelation 17:15) for the list of words after εκ — ek (the spiritual Israel carried on all over the world), “a polyglott cosmopolitan crowd” (Swete).

Standing (εστωτες — hestōtes). Same form in Revelation 7:1, only nominative masculine plural referring to οχλος — ochlos (masculine singular), construction according to sense like the plural λεγοντων — legontōn with οχλου — ochlou in Revelation 19:1.

Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō but in the accusative plural (not nominative like εστωτες — hestōtes), a common variation in this book when preceded by ειδον — eidon and ιδου — idou as in Revelation 4:4 (τρονοι πρεσβυτερους — thronoiπεριβεβλημενοι — presbuterous). Charles regards this as a mere slip which would have been changed to στολας λευκας — peribeblēmenoi if John had read the MS. over.

In white robes (ποινικες — stolas leukas). Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.

Palms (ιδου — phoinikes). Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy.

They cry (κραζουσι — krazousi). Vivid dramatic present.

With a great voice (πωνηι μεγαληι — phōnēi megalēi). As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).

Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3.

Were standing (ιστηκεισαν — histēkeisan). Past perfect active of ιστημι — histēmi intransitive and used like an imperfect as in John 19:25.

Round about (κυκλωι — kuklōi). Preposition (in a circle) with genitive as in Revelation 4:6; Revelation 5:11. The angels here rejoice in the salvation of men (Luke 15:7, Luke 15:10; 1 Peter 1:12).

Upon their faces (επι τα προσωπα αυτων — epi ta prosōpa autōn). In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι — tōi theōi (God) with προσκυνεω — proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω — proskuneō (Abbott, Joh. Vocab. pp. 138-142).

Note αμην — amēn at the beginning and the close of the doxology. Note also separate feminine article with each of the seven attributes given God, as in Revelation 4:11; Revelation 5:12, Revelation 5:13.

Answered (απεκριτη — apekrithē). First aorist passive (deponent) of αποκρινομαι — apokrinomai with λεγων — legōn (saying), a common (only here in the Apocalypse) Hebrew redundancy in the Gospels (Mark 9:5). An elder intervenes, though no question has been asked to interpret the vision (Swete).

These (ουτοι — houtoi). Prophetic predicate nominative put before τινες εισιν — tines eisin (who are they). Note article repeated with στολας — stolas pointing to Revelation 7:9, and accusative also retained after περιβεβλημενοι — peribeblēmenoi as there. Both “who” and “whence” as in Joshua 9:8.

I say (ειρηκα — eirēka). Perfect active indicative of ειπον — eipon “I have said.” “To the Seer‘s mind the whole scene was still fresh and vivid” (Swete) like κεκραγεν — kekragen in John 1:15 and ειληπεν — eilēphen in Revelation 5:7, not the so-called “aoristic perfect” which even Moulton (Prol. p. 145) is disposed to admit.

My lord (Κυριε μου — Kurie mou). “An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.

Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.

They which come out of the great tribulation (οι ερχομενοι εκ της τλιπσεως της μεγαλης — hoi erchomenoi ek tēs thlipseōs tēs megalēs). Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.

And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.

Made them white (ελευκαναν — eleukanan). First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.

In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine.

Therefore (δια τουτο — dia touto). Because of the washing described in Revelation 7:14.

They serve him (λατρευουσιν αυτωι — latreuousin autōi). Dative case with λατρευω — latreuō (present active indicative, old verb, originally to serve for hire λατρον — latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).

Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.

Shall spread his tabernacle over them (σκηνωσει επ αυτους — skēnōsei ep' autous). Future (change of tense from present in λατρευουσιν — latreuousin) active of σκηνοω — skēnoō old verb from σκηνος — skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους — ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων — met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι — skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11).

They shall hunger no more (ου πεινασουσιν ετι — ou peinasousin eti). Future tense of πειναω — peinaō old verb with late form instead of πεινησουσιν — peinēsousin like Luke 6:25. It is a free translation of Isaiah 49:10 (not quotation from the lxx).

Neither thirst any more (ουδε διπσησουσιν ετι — oude dipsēsousin eti). Future tense of διπσαω — dipsaō the two strong human appetites will be gone, a clear refutation of a gross materialistic or sensual conception of the future life. Cf. John 6:35.

Neither shall strike (ουδε μη πεσηι — oude mē pesēi). Strong double negative ουδε μη — oude mē with second aorist active subjunctive of πιπτω — piptō to fall. They will no longer be under the rays of the sun as upon earth.

Nor any heat (ουδε παν καυμα — oude pān kauma). Old word from καιω — kaiō to burn, painful and burning heat, in N.T. only here and Revelation 16:9 (picture of the opposite condition). The use of the negative with παν — pān (all) for “not any” is common in N.T. Cf. Psalm 121:6.

In the midst (ανα μεσον — ana meson). In Revelation 5:6 we have εν μεσωι του τρονου — en mesōi tou thronou as the position of the Lamb, and so that is apparently the sense of ανα μεσον — ana meson here as in Matthew 13:25, though it can mean “between,” as clearly so in 1 Corinthians 6:5.

Shall be their shepherd (παιμανει αυτους — paimanei autous). “Shall shepherd them,” future active of ποιμαινω — poimainō (from ποιμην — poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.

Shall guide them (οδη γησει αυτους — hodē gēsei autous). Future active of οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).

Unto fountains of waters of life (επι ζωης πηγας υδατων — epi zōēs pēgas hudatōn). The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.

And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.

Every tear (παν δακρυον — pān dakruon). Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon).