VERSE 1 I saw in the right hand of Him who sat on the throne (Kai. ei=don evpi. th.n dexia.n tou/ kaqhme,nou evpi. tou/ qro,nou [conj kai + aor.act.ind.1s. horao see + prep epi on, upon + art.w/adj.acc.f.s. dexois right (hand) + art.w/pres.dep.part.gen.m.s. kathemai sit + prep epi upon + art.w/noun gen.m.s. thronos throne] a book written inside and on the back, sealed up with seven seals [bibli,on gegramme,non e;swqen kai. o;pisqen katesfragisme,non sfragi/sin e`pta, [noun acc.nt.s. biblion scroll + perf.pass.part.acc.nt.s grapho write + adv esothen within, inside + conj kai + adv opisthen behind, on the back + perf.pass.part.acc.nt.s. katasphragizo seal up + noun instr.f.p. sphragis seal + adj.instr.f.p. hepta seven]).

ANALYSIS: VERSE 1

1. Having been given the setting of the heavenly throne room, the prophet now views the second scene in the same setting.
2. The center-piece of this new scene is as remarkable scroll and a single individual who alone is qualified to take it from the hand of the one on the throne.
3. Four new scenes (5:1; 5:2-5; 5:6-10; 5:11-14) of the vision currently in progress are introduced by kai eidon ("and I saw" in this chapter.
4. The throne room of chapter described in chapter 4 functions as the setting of these scenes, the first of which introduces a scroll whose contents comprise chapters 6 through 19 of the Apocalypse.
5. The scroll lies on (epi) the open palm of the one sitting upon the throne.
6. It was not held in His hand, as that would have required by the preposition en ("in") as John uses it in Rev.10:2, 8.
7. The hand could be cupped to retain a round object without balancing, yet still open.
8. The natural meaning of epi followed by the accusative case is "on" or "upon."
9. The placement of the scroll in the Father’s possession indicates its source, the supreme authority of the revelation contained in its contents, and the assurance of adequate power to execute its contents into action.
10. A ancient scroll was made by processing either papyrus or skins from various animals.
11. OT parallels to this scroll are Isa. 29:11-12; Jer. 36:10-25; Ezek. 2:9-10; Dan. 12:4.
12. This was not a book, consisting of separate pages, bound together like a modern book.
13. The question of the use of the verb "to open" (aniogo) for unrolling a scroll is answered by referring to Isa. 37;14, LXX, where the verb is used in this situation.
14. In Revelation, this verb is particularly fitting because of the seals that must be broken or opened to divulge the scroll’s contents (cf. 5:9).
15. Two reasons are particularly persuasive in concluding that biblion (from which we get "bible") here is in a roll-form.
16. One is the appropriateness of the adverbial expression "inside and outside" to a scroll as opposed to a book.
17. "Inside" means inside the scroll before unrolling, and "on the back" refers to the back side of the scroll after it is unrolled.
18. The other reason is that papyrus codices did not originate until the second century AD, or perhaps the late first century at the earliest.
19. John’s work under primitive conditions at Patmos could therefore hardly have been in book format.
20. It must have been in the form of a scroll, such as found in Ezek. 2:9 and 3:1.
21. A number of proposals with regard to the scroll’s contents have been advanced.
22. One view sees it as the book of the New Covenant of Jer. 31:31-34, because the promised kingdom instituted in Rev. 20:1ff. is fulfillment of that covenant.
23. This is wrong because the new covenant of Jeremiah is one of mercy, and the setting of this scroll is manifestly one of wrath.
24. Another proposal is, that the scroll is a testament or will assuring that the inheritance is reserved by God for the saints.
25. Several reasons are advanced to support this view.
26. In that day a Roman will had to be sealed seven times to make it valid, reminiscent of the seven seals on this scroll.
27. Also, Rev. 11:15 announces the inheritance of Christ and the saints who will reign with Him (cf. 5:9).
28. This explains the tumultuous joy that prevails in chapter 5.
29. The problem with the "inheritance" theory is that the Apocalypse nowhere supports it.
30. The only reference to an inheritance is Rev. 21:7 and is quite incidental.
31. The seals and trumpets do not deal with inheritance of the saints, but with the plagues of judgment to be heaped on rebellious humanity.
32. A third view is that the scroll represents the Lamb’s book of life so prominent elsewhere in Revelation (cf. 3:5; 13:8; 17:8; 20:12, 15; 21:27).
33. The fullness of the scroll (i.e., "written [upon], inside and on the back") could point to the seemingly limitless number of names recorded in on it.
34. As the seals of the book are broken, only tribulation is divulged.
35. A fourth explanation for biblion holds that it represents God’s redemptive plan foreshadowed in the OT and completed in the NT.
36. The opening of the book does not reveal the past, i.e., the redemptive work of Christ’s death, but to things yet future at the time of writing.
37. This view is inconsistent with the process described, beginning in chapter 6.
38. A fifth analysis of the scroll is that it represents Christ’s title-deed or contract-deed to the world.
39. This kind of contract was known all over the Middle East in ancient times and was used by the Romans from the time of Nero on.
40. The full contract would be written on the inner pages and sealed with seven seals.
41. Then the content of the contract would be described briefly on the outside.
42. All kinds of transactions were consummated in this way, including marriage-contracts, rental and lease agreements, release of slaves, contract-bills, and bonds.
43. The Hebrew document most closely resembling this scroll was a title-deed that was folded and signed, requiring at least three witnesses.
44. A portion of the text would be written, folded over and sealed, with a different witness signing at each fold.
45. A larger number of witnesses meant that more importance was assigned to the document.
46. Such a document was used to prolong the proceedings when writing a bill of divorce.
47. It was also used in Jeremiah 32 in the recovery of a lost estate.
48. The similarity of biblion to the title-deed of Jer. 32:10-14 makes it tempting to identify as the title-deed of all creation, which was forfeited through the entrance of sin in Genesis 3 and reclaimed by Christ through His redemptive death.
49. This fits the emphasis on creation in the song of Rev. 4:11 and the note of great joy that pervades Revelation 5.
50. This explanation approximates the true interpretation, but it still lacks one important element: it fails to account for the contents of the book as reflected in the seal-breaking process beginning in chapter 6.
51. A sixth interpretation of the contents of biblion is the correct one.
52. It contains the counsels of God as revealed in the visions beginning at chapter 6.
53. Viewed from God’s perspective, these are the judgments that will fall upon the earth during a relatively brief period, eventually at their conclusion issuing in the coming of the promised Messiah and His kingdom.
54. It is a "history" of the future that presents successive steps leading to the inauguration of the world-kingdom of Christ.
55. That an actual reading from the scroll is nowhere recorded in Revelation is no serious problem to this view.
56. The contents are enacted, not read.
57. This scroll is a comprehensive account of the future wrath of the Lamb (cf. 6:17) seen in chapters 6 through 19.
58. The horrors of the seal visions alone are sufficient to earn the title "the scroll of doom" (Moffatt).
59. The relation of the scroll to chapter 4 makes clear the plan of Revelation: the eternal and almighty God of Revelation 4 presents in this seven-sealed scroll the decrees of His will regarding the consummation of His kingdom.
60. Subsequently, when the Lamb breaks the seals, it is not merely a disclosure of the scroll’s contents, but an activation of those contents.
61. This appraisal of the scroll concurs with the nature of Ezekiel’s scroll containing "words of lament mourning and woe" (Ezek. 2:6).
62. The hiddenness of the destiny of the world and the events of the last days spoken of in the OT (cf. Isa. 29:11; Dan. 8:26) is now about to end.
63. Actually, the hidden information was made available to humanity long before the prophesied events take place as it is revealed in the 66^th book of the canon of Scripture.
64. The seals are about to be broken and everything pertaining to the future is about to be revealed.
65. The purging effect of God’s wrath will touch the entire sphere of God’s creation.
66. Even the heavens will be cleansed of the evil of the fallen angels.
67. The effects of sin will gradually disappear, and the earth will be restored to its rightful owner.
68. The first of two descriptions of the scroll is furnished in "written [upon], inside and on the back."
69. This compares with the words of Ezek. 2:10.
70. Writing on a scroll was usually limited to one side of the writing material, the inner side of the roll, but sometimes extended to the outer side or back of the material.
71. The latter is the case here and in the Ezekiel parallel.
72. The "spill-over" onto the back symbolizes the fullness of the contents.
73. The decrees of God contained herein are extensive and comprehensive.
74. They constitute the whole counsel of God regarding the future of the world.
75. No further revelation may be anticipated (cf. Rev. 22:18).
76. The second descriptive word about the scroll is the expression "sealed with seven seals."
77. "Sealed" (kataksphragizo) is stronger that the simple word for sealing, its intensification of meaning emphasizing the security of the sealing.
78. This enhances the security of the scroll’s contents in terms of probity of ownership and access.
79. None but the Lamb is worthy to open it.
80. The seal on a scroll kept it closed.
81. Only an authorized person could open it at an authorized time.
82. Such a seal was an impression made on clay, wax, or some other soft material.
83. Use of seven seals stresses profundity of the contents.
84. The manner in which the seals were affixed remains a question.
85. The common way of sealing a scroll was to place its seal or seals on the outer edge so that they all had to be broken before any of the scroll’s content could be read.
86. It has been observed that this is the only way John could have seen all seven seals.
87. Yet, is it?
88. The seals could have been clearly visible at one end (i.e., longitudinal edge) of the scroll, thought spread at intervals along the inner part of the scroll.
89. Though contrary to known customs of the day, this is the only explanation that harmonizes with the progressive nature of the revelation associated with the breaking of the seals, one by one.
90. As each seal is broken and the next section of the scroll unrolled to permit viewing, the clear implication of the text is that the dramatization that follows represents that portion of the scroll.
91. The exposure of the scroll’s contents does not await the opening of all seven seals fastened along the single outer extremity of the papyrus roll.
92. It is granted that nothing is read verbatim from the scroll, but with the breaking of each successive seal, part of the scroll’s contents is revealed in prophetic symbolism.
93. Picturing the seals at one end of the scroll is most probable.

The Search (vv.2-5)

Angelic Summons (v.2)

VERSE 2 And I saw a strong angel proclaiming with a loud voice (kai. ei=don a;ggelon ivscuro.n khru,ssonta evn fwnh/| mega,lh| [conj kai + aor.act.ind.1s. eidon or horao see + noun acc.m.s. aggelos angel (acting as a messenger) + adj.acc.m.s. ischuros powerful; "strong" + pres.act.part.acc.m.s. kerusso announce, herald, publicly proclaim + prep en in; "with" + noun instr.f.s. phone voice + adj.instr.f.s. megas great; "loud"], "Who is worthy to open the book and to break its seals [Ti,j a;xioj avnoi/xai to. bibli,on kai. lu/sai ta.j sfragi/daj auvtou/ [indef/interrog.pro.nom.m.s. tis who + adj.nom.m.s. axios worthy + aor.act.infin. anoigo open + art.w/noun acc.nt.s. biblion scroll, book + conj kai; here the epexegetical usage is best; i.e. "even" + aor.act.infin. luo loose, untie, set free, release; "break" + art.w/noun acc.f.p. sphragis seal + pro.gen.nt.s. autos "its"])?"

ANALYSIS: VERSE 2

1. The second scene of chapter 5 (vv. 2-5) revolves around finding someone with the necessary credentials to break the seals on the scroll.
2. At first, no one is qualified, causing John much grief.
3. Then comes the good news of the discovery of such a person, bringing an end to John’s weeping.
4. If this angel, John sees in his vision, were a named angel, like Gabriel or Michael, he would probably be named here.
5. The adjective "strong" (ishchuros) denotes active power rather than reserve power.
6. His strength displays itself here in proclaiming "with a loud voice" his assigned message.
7. His voice is so strong that it reaches the extremities of the 3^rd heaven.
8. A loud voice is rather common in the Apocalypse (cf. 1:10; 5:12; 6:10; 7:2, 10; 8:13; 10:3; 11:12, 15; 12:10; 14:7, 9, 15, 18; 16:1, 17; 19:1, 17; 21:3).
9. This angel poses an intriguing question about finding an individual worthy to break the seals of the scroll.
10. The adjective axios originally meant "proper weight."
11. It is a synonym of hianos ("sufficient," adequate").
12. Both terms refer to quality of being, person, power, or attainment.
13. The nuance of difference between them is that worthiness is the inner aspect of character to open this scroll.
14. The worthiness for this is so great that no created being can contemplate it, much less to attain to it.
15. Only by anticipating the remainder of chapter 5 can the nature of this worthiness be assessed.
16. The worthiness of which axios rests is absolute moral and spiritual perfection that God alone possesses.
17. The worthiness here refers to the Lamb’s inner moral and spiritual competency.
18. The best explanation of axios in the present context refers to worthiness of both the Lamb’s messianic authority as the scion of David and His moral competency.
19. In 5:9 the explicit statement is that His worthiness is based on His redemptive death, and in 5:5 it is strongly implied that His worthiness is tied to His messianic office.
20. The two aspects of His person cannot be separated.
21. The sequence of actions "to open the book and to break its seals" is reversed.
22. Normally one would break the seals of a scroll before opening it.
23. The solution is to understand kai as epexegetical, meaning "even," and the breaking of the seals as a closer specification of what is involved in opening the scroll.
24. In 5:5, a comparable construction with an epexegetical kai occurs: "to open the scroll, even its seals."
25. This explanation shows that the opening and the breaking are essentially the same actions.
26. We now move to the meaning of "to open."
27. One view sees it a an enlargement and continuation of the book of Daniel, describing from God’s perspective the judgments necessary to fulfill all He has foretold.
28. Another related suggestion sees the opening as the revelation of divine counsels and judgments.
29. Both of these suggestions falter in one important respect, however.
30. If only revelation were included in the opening of the scroll, others worthy of the task could have been found.
31. The OT prophets, for example, revealed the future (Amos 3:7), but they were unable to implement their predictions in history.
32. So anoixai ("to open") must include not only the telling of the prophecies/judgments contained in the scroll, but also the ability to make them come true.
33. As the Lamb breaks the seals, on by one beginning in chapter 6, there follows His execution of the events revealed in each section of the scroll as well.

Futile Search (v.3)

VERSE 3 And no one in heaven or on the earth or under the earth was able to open the book or to look into it (kai. ouvdei.j evdu,nato evn tw/| ouvranw/| ouvde. evpi. th/j gh/j ouvde. u`poka,tw th/j gh/j avnoi/xai to. bibli,on ou;te ble,pein auvto, [conj kai + pro.nom.m.s. oudeis nobody + imperf.dep.ind.3s. dunamai be able + prep en + art.w/loc.m.s. ouranos heaven + neg.conj. oude neither + prep epi upon + art.w/gen.f.s. ge earth + neg.conj. oude neither + prep hupokato below, under + art.w/gen.f.s. ge earth + aor.act.infin. anoigo open + art.w/noun acc.nt.s. biblion scroll + neg.conj. oude neither + pres.act.infin. blepo see, look at + pro.acc.nt.s. autos it]).

ANALYSIS: VERSE 3

1. A search of the universe fails to turn up anyone able to open the scroll or view its contents.
2. The search was conducted by the only One who is capable of such an undertaking in so short of a time.
3. The divine attributes of omnipresence and omniscience are in view in this search of the universe.
4. The threefold division of creation is expressed in the words "in heaven or on the earth or under the earth."
5. Here the comprehensive expression is an emphatic way of designating the whole universe.
6. Each region specified could not produce someone qualified to open the scroll.
7. Identification of the third realm, "under the earth," refers to the place of departed spirits and demons.
8. Even the elect angels who have never sinned were not worthy to open the scroll, as none of them possessed the messianic qualifications associated with the incarnation of Jesus Christ (He alone is uniquely qualified).
9. Since no one can open the scroll, no one can examine its contents.
10. The expression "look into it" does not mean that no one is able to look at the exterior cover of the scroll, as would be the case if oute ("or") introduced a climax.
11. The expression "or to look into it" means rather that because of an inability to break the seals, no one could read the writing upon the scroll.

John’s Grief (v.4)

VERSE 4 Then I began to weep greatly because no one was found worthy to open the book or to look into it (kai. e;klaion polu.( o[ti ouvdei.j a;xioj eu`re,qh avnoi/xai to. bibli,on ou;te ble,pein auvto, [conj kai + imperf.act.ind.1s. klaio weep + adv polu much + conj hoti because + pro.nom.m.s. oudeis nobody + adj.nom.m.s. axios worthy + aor.pass.ind.3s. eurisko find + aor.act.infin. anoigo open + art.w/noun acc.nt.s. biblion book, scroll + neg.conj. oute neither + pres.act.infin. blepo see + pro.acc.nt.s. autos it]);

ANALYSIS: VERSE 4

1. In John’s visionary experience he was very upset to the point of tears over the absence of a qualified being who could open the scroll and reveal its contents.
2. The qualifying adverb "greatly" indicates that he did actually begin sobbing.
3. The verb "weep" (klaio) is used a number of times in the NT to describe professional mourning (e.g., Matt. 2:18; Mk. 5:38, 39; Lk. 7:13, 32; 8:52).
4. In fact the weeping of Jesus contrasts with those mourning over the death of Lazarus where John uses drakuo ("weep") rather than klaio to describe His crying (cf. Jn. 1:33, 35).
5. While it would be a mistake to imply that John’s response to the situation was anything less than genuine, it is still quite probable that his was a loud wail, as the word usually denoted.
6. The addition of "greatly" (or "loudly") indicates an even louder outcry.
7. This weeping was unrestrained emotion by one who was in an ecstatic state.
8. An investigation into the specific reason(s) for John’s emotional outburst is revealing.
9. An initial response might be that he wept over the moral incapability of all created beings.
10. This explanation is too superficial, however.
11. The sequence of revelatory experience through which John had just come demands a more profound reason.
12. After all, he had long before known about the depravity of humanity and the sin-cursed world.
13. A second possibility is that he wept because he feared that the hoped-for revelation, promised in 4:1, would now be withheld.
14. Such revelation depended on the opening of the scroll.
15. Though closer to the truth, this view is deficient in depicting John in the wrong light.
16. He certainly was not one who wept in disappointment because his curiosity was apparently going to be left unfulfilled.
17. The most plausible explanation for his outburst is his fear that the events contained in the revelatory scroll would remain unfulfilled, thus thwarting the purposes of God.
18. As already shown in the discussion of verse 3 above, opening the scroll included the power to implement the things revealed therein, so the disappointment is over more than just withholding of revelation.
19. John was not weeping for his own sake, but over the apparent indefinite postponement of God’s final plan for the ages.
20. He did not want to see God’s vindication of His people lapse.
21. So he broke out in uncontrolled sobbing.
22. Even though John was in a ecstatic state (e.g., 4:2), he throughout this experience was left free to exercise his volition as well as his sin nature.
23. Both here and in chapter 1 verse 17 he engaged in mental attitude fear.
24. In both instances he was told to stop what he was doing as there was no call for his actions.

John’s Distress Relieved (v.5)

VERSE 5 and one of the elders said to me (kai. ei-j evk tw/n presbute,rwn le,gei moi [conj kai + adj.nom.m.s. heis one + prep ek from + art.w/adj.abl.m.p. presbuteros elder + pres.act.ind.3s. lego say + pro.dat.s. ego "me"], "Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals [neg me "stop" + pres.act.imper.2s. klaio weep, cry + interj idou behold + aor.act.ind.3s. nikao be victorious, prevail, overcome + art.w/noun nom.m.s. leon lion + art.nom.m.s. + prep ek from + art.w/noun gen.f.s. phule tribe + noun gen.m.s. Ioudas Judah + art.w/noun f.s. hriza root, scion, descendant + noun gen.m.s. Dauid David + aor.act.infin. anoigo open "to open" + art.w.noun acc.nts. biblion scroll, book + conj kai + adj.acc.f.p. hepta seven + noun acc.f.p. sphragis seal + pro.gen.nt.s. autos it])."

ANALYSIS: VERSE 5

1. At this point in the vision, a member of the elite 24 elders intervenes to relieve John’s distress.
2. The search for a person worthy to break the seven-sealed document purposely excluded the one individual that possesses all the qualifications to both open and implement the divine decrees inscribed in the scroll.
3. The situation of the futile search is designed to underscore the celebrityship of the Lamb.
4. Obviously John will not so conduct himself at the time when the details of the chapters 4 and 5 are prophetically realized.
5. John’s failure in his virtual reality vision is not to be transferred to the time of the actual unfolding of these events.
6. John will be there as one of the resurrected apostles.
7. John reacted to the futile search as he would have had he been confronted with this in real life.
8. The elder steps forward to inform the seer (John) both here and in chapter 7 verse thirteen.
9. On the occasion of actual fulfillment just after the Bema Seat no one will be upset or confused with respect to the drama of presenting the singular candidate who is worthy to open the scroll of judgment.
10. That is because all present will be absent the ISTA, and will be in possession of the realm of divine viewpoint, being under ultimate sanctification.
11. The directive of the elder is to "stop crying."
12. The elder is fully adjusted to what John is not.
13. John’s failure to pass this test is attributed to his own lack of self-discipline on this occasion.
14. The same directive came for Jesus’ lips twice, once the occasion of the raising of the widow’s son at Nain (Lk. 7:13), and again when He was about to raise Jarius’ daughter from the dead (Lk. 8:52).
15. Weeping was not appropriate on those occasions because of what Jesus was about to do─raise people from the dead.
16. It was even less fitting for John because of who and what Jesus was.
17. John should have waited for the announcement regarding the one who was worthy.
18. He should have not allowed himself to be intimidated by the verdict that no one was found who was worthy to open the scroll.
19. He should have remained steadfast in his belief system.
20. The elder prefaces his announcement with "behold", a common occurrence in the Apocalypse.
21. Immediately following the exclamatory interjection in the Greek comes the verb "He has overcome" signaling that this is an occasion for joy rather than sorrow.
22. The nuance of the verb nikao (be victorious, win, prevail, overcome) is "prevail" throughout this book when God’s people are victors in the Angelic Conflict (e.g., 2:7, 11; 12:12; 15:2).
23. God’s purposes will not be thwarted through a permanently closed scroll as John feared, said the elder, so the prophet can stop his crying.
24. Christ’s overcoming refers back to the days of His incarnation in which He came through sinless so as to be fully qualified to act as the sin-bearer.
25. This usage of the verb in connection with the Son of God occurs both here and in Rev. 3:21.
26. The descriptive titles the elder employs identifying the one alone who is worthy comes from Genesis 49:9 where Judah is so described.
27. Here that tribe’s noblest son is fitly called its lion.
28. Here is the one whose strength, majesty, courage, and menace as well as intellectual excellence resembles qualities of the "king of the beasts."
29. A second title used to identify the One singularly qualified to break the seals is "the root of David."
30. "Root" refers to what springs from and therefore represents a root.
31. It is as metaphorical term for "offspring."
32. John’s fondness for this title "he riza Dauid" derives from Isa. 1:1, 10 (cf. also Jer. 23:5; 33:15) and characterizes Christ’s rulership in the final Davidic kingdom (cf. Rom. 15:12).
33. Jesus’ Davidic descent was frequently acknowledged among early Christians.
34. Both "the lion of the tribe of Judah" and "the root of David" are familiar OT Messianic titles but they are linked together only here in the NT.
35. The title "the root of David" places emphasis upon Christ humanity.
36. It is by virtue of Jesus’ membership in David’s family that He is called the greatest of the tribe of Judah and a branch from the root of David.
37. In this chapter Christ achieves victory and exaltation through suffering.
38. This focuses attention upon His humanity.
39. The consequence of Jesus’ victory over sin and death is expressed by "He has prevailed to open."
40. This is a shade different from calling the opening a result of His victorious redemptive work, because at the time of winning the victory the result was only anticipated.
41. It is also better to see the opening as a purpose of rather than what constitutes the victory, because the significance of the opening of the seals is far-reaching, including the implementation of what is revealed.
42. The opening of the scroll is best seen as the object or purpose of Jesus’ victory.
43. The reason He won the victory was to enable Him to open this scroll of destiny and its seals and implement God’s purposes throughout the final stages of the rule of man.

Third Scene: Transfer of the Scroll to the Lamb (v.6)

VERSE 6 And I saw between the throne (with the four living creatures) and the elders a Lamb standing (Kai. ei=don evn me,sw| tou/ qro,nou kai. tw/n tessa,rwn zw,|wn kai. evn me,sw| tw/n presbute,rwn avrni,on e`sthko.j [conj kai + aor.act.ind.1s. eidon see + prep en + adj.loc.nt.s. mesos middle; "between" + art.w/noun gen.m.s. thronos throne + conj kai + art.w/adj.gen.nt.p. tessares four + noun gen.nt.p. zoon living being + conj kai + prep en + art.w/adj./noun gen.m.p. presbuteros elder + noun nom.nt.s. arnion lamb, sheep + perf.act.part.nom.nt.s. histemi stand; appoint], as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth [e;cwn ke,rata e`pta. kai. ovfqalmou.j e`pta, oi[ eivsin ta. Îe`pta.Ð pneu,mata tou/ qeou/ avpestalme,noi eivj pa/san th.n gh/n [conj hos as + perf.pass.part.nom.nt.s. sphazo slay, slaugher; of animals + pres.act.part.nom.m.s. echo have + noun acc.nt.p. keras horn + adj.acc.nt.p. hepta seven + conj kai + noun acc.m.p. ophthalmos eye + adj.acc.m.p. hepta seven + pro.nom.m.p. hos which + pres.act.ind.3p. eimi be + art.w/adj.nom.nt.p. hepta seven + noun nom.nt.p. pneuma spirit + art.w/noun gen.m.s. theos God + perf.pass.part.nom.m.p. apostello send, commission + prep eis into + adj.acc.f.s. pas all + art.w/noun acc.f.s. ge earth]).

ANALYSIS: VERSE 6

1. The third scene of this chapter introduces the main character in the heavenly drama.
2. He is seen by John as taking the scroll of judgment/destiny from the One sitting upon the throne, and the living creatures and the elders response by paying tribute to Him.
3. Verse 6 describes His position and appearance.
4. A correct understanding of the Lamb’s position depends upon the connotation of the two en messo ("between" or "in the midst") phrases which occur in the Greek text of this verse (NAS only translates one of these phrases ["between"]; the second occurs just before "the elders").
5. One view sees the Lamb standing somewhere between the inner concentric circle of the living creatures and the outer concentric circle of the 24 elders.
6. Placing Him some distance from the throne could explain His need to come forward (cf. v.7) to receive the scroll from the One sitting upon the throne.
7. This sense would agree with the Semitic idiom as illustrated in Lev.27:12, 14 of the LXX.
8. This kind of Hebraism is widely illustrated in the Greek OT (e.g., Gen. 1:4, 7, 18; 2:7; 3:15; 9:16, 17).
9. Another view sees the Lamb standing in the center of all the beings, both living creatures and elders, who surround the throne.
10. This is the force of the same phrase in Rev.4:6.
11. It also agrees with the general place of the Lamb throughout the book.
12. He is the centerpiece of all.
13. Furthermore, it concurs with Rev. 7:17, which so locates the Lamb (cf. Rev. 3:21).
14. This view takes the two "in the midst" phrases in parallel with each other, which emphasizes that the Lamb stood in the center of all the beings named.
15. This view admittedly cannot answer why it was necessary for the Lamb to come forward in order to take the scroll (v.7).
16. Yet the suggestion that places Him on the outer periphery temporarily, before approaching the throne runs counter to Rev. 3:21 (cf. Acts 7:56; Heb. 10:12).
17. Hence, the "coming" of v.7 must depict merely His movement form beside the Father to a position where He could receive the scroll.
18. After describing the position of the leading character, John supplies details of His appearance.
19. He calls Him a lamb.
20. The Greek noun arnion will be used frequently in the remainder of the book of Revelation, becoming almost a semi-technical term to describe the crucified Messiah.
21. Elsewhere in the NT it occurs only at Jn. 21:15, but in the LXX it occurs 4x.
22. In formation, the word is a diminutive of aren ("lamb"), but the diminutive should not be pressed here to mean "little lamb" any more than the diminutive of therion ("beast") should be pressed to mean "little beast" to which the two diminutives are set in opposition later in the book.
23. The choice of the diminutive here is probably intended to enhance the contrast between the lamb and the lion, both of which are descriptive aspects of Christ’s Person (cf. 5:5).
24. He combines the meekness and gentleness of a lamb with the majesty of a lion as well as with the horns of power yet to be named in v.6.
25. Some reject this interpretation and prefer the translation "ram" for the word.
26. But elsewhere in Jewish Greek usage, the term only means "lamb" or "little lamb."
27. It is Christ’s death as a sacrificial lamb with its redemptive results that qualifies Him, and Him alone, to open the scroll.
28. The next part confirms this conclusion: "standing, as if slain."
29. A slain lamb is perfectly appropriate to the intended paradox.
30. One the one hand, the elder has described the Person as the lion of the tribe of Judah (5:5), depicting supreme power.
31. On the other, His appearance is that of "a lamb standing as having been slain," (literal transl.) which speaks of self-sacrifice.
32. These figures (appropriate to and acceptable to visionary license) draw attention to the unique characteristics that adhere to the God-Man in His incarnate and glorified history.
33. His supreme self-sacrifice leads to His supreme power and dominion.
34. The lamb-aspect was accomplished in His first advent the lion-aspect is manifest in His glorification and 2^nd advent.
35. The participle "standing" portrays the Lamb as standing in its normal position.
36. He is not dead.
37. Even though slain, He is erect and alive in this heavenly scene.
38. To be sure, the marks of His death are visible, but because of His resurrection, they are not debilitating.
39. We are not told how the slaying of the Lamb was made apparent to John, only that He "had been slain."
40. The other participle "one slain" depicts His historical sacrifice.
41. Subsequent information will show it to be the accomplishment that qualifies Him to open the scroll of destiny (cf. 5:9).
42. The sacrificial note is predominant in the use of the participle sphazo as seen in the LXX.
43. The use of "lamb" in v.6 lends itself to the emphasis as does the reference to redemption in 5:9.
44. In a book so filled with Exodus-style terminology as Revelation, a reference to the Passover lamb is to be expected.
45. This conclusion is confirmed by the attention to the Passover lamb in the gospel of John as well (cf. Jn.1:29; 19:14, 31-36).
46. The objection to this identification of the verb sphago ("slain") is that this verb is never used outside Revelation in connection with Christ’s sacrificial death can be answered by noting the presence of its cognate noun ass part of the sacrificial terminology in the LXX rendering of Isa. 53:7.
47. The further objection that a slain sacrificial lamb would have a throat wound, rather than those in the hands, feet and on the side as Christ’s were presses the details of the similarity excessively.
48. The general point is that the death wounds on the body still remain, however they might have been manifest on the lamb of John’s vision.
49. A further feature of the Lamb’s appearance comes in the phrase "having seven horns and seven eyes."
50. In the OT the horn is a symbol of strength or power.
51. As a Hebrew metaphor, it occurs in Num. 23:22 and Deut. 33:17 (cf. also 1Sam.2:1; 2Sam.22:3; 1Kgs. 22:11; Pss. 75:4; 132:17; Dan. 7:20-21; 8:5).
52. In the later books of the OT it symbolizes political force or kingly dignity and is thus used in the Apocalypse several times (Rev. 12:3; 13:1; 17:3, 12).
53. The horns are seven in number, indicating the fullness of Christ’s power, because seven is the number indicating perfection.
54. The Lamb with seven horns is, then, all-powerful as warrior and king.
55. The Lamb’s seven eyes are symbolic of Christ’s omniscience.
56. Perfect judgment is based on perfect intelligence or information.
57. This recalls Zechariah’s emphasis upon the eyes of the Lord that range to and fro throughout the earth.
58. Nothing escapes the notice of this lamb.
59. Not only is He omnipotent, as indicated by His seven horns, He is also omniscient.
60. Christ’s omniscience is further reinforced (as if it needed to be) as seen in the relative clause "which are the seven spirits of God sent into all the earth."
61. This symbolic representation of God the Holy Spirit arises from the relationship of the 3^rd Person of the Trinity to the second Person.
62. The Holy Spirit proceeds from the Son just as He does from the 1^st Person (cf. Jn. 15:26).
63. This proceeding forth in theology is called eternal procession.
64. The Holy Spirit is Christ’s agent for keeping in touch with the affairs of the world, ass the participial phrase "sent out into all the earth" indicates.
65. "I send" is a keyword in the gospel of John (e.g., Jn. 20:21, 22), means to send in an official capacity.
66. Because "sent" agrees in gender with "eyes", it is sometimes taken to mean that the eyes have been sent out into all the earth.
67. Zech. 4:10, the OT source of this figure, favors this.
68. Yet the present usage supports so strongly the sending forth of the seven spirits as agents of divine providence that its is better to take the words in a slightly different sense from that in Zechariah.
69. So the participial agreement with its antecedent is according to sense rather than strictly grammatical.
70. The Holy Spirit is Christ’s agent for assimilating what is going on throughout the whole world, and this relationship is represented symbolically in the imposing picture of the Lamb in the throne room.

Transfer of the Scroll (v.7)

VERSE 7 And He came and took the book out of the right hand of Him who sat on the throne (kai. h=lqen kai. ei;lhfen evk th/j dexia/j tou/ kaqhme,nou evpi. tou/ qro,nou [conj kai + aor.act.ind.3s. erchomai come + conj kai + perf.act.ind.3s. lambano receive, take hold + prep ek + adj.abl.f.s. dezios right + art.w/pres.dep.part.gen.m.s. kathemai sit + prep epi + art.w/noun gen.m.s. thronos throne]).

ANALYSIS: VERSE 7

1. After describing the Lamb’s position and appearance, John records the transfer of the scroll from the Father to the Lamb.
2. Since the LamAfter describing the Lamb’s position and appearance, John records the transfer of the scroll from the Father to the Lamb.
3. Since the Lamb is already seated beside the Father on the throne it is only necessary that He position Himself to accept the scroll from the Father.
4. Such a presentation is all that is required by "He came."
5. By permitting the Lamb to take the scroll, the one sitting upon the throne authorizes Him in a symbolic fashion to execute the Father’s plan for the redemption of the universe/world.
6. The Lamb and only the Lamb is qualified to do this because of His work on the cross toward sin.
7. A question arises about how a lamb, an animal which has no hands, could take something from the hand of the one on the throne.
8. One answer resorts to the principle that scriptural symbols are not always capable of visual or artistic representation.
9. A preferable explanation is to postulate that at this point the Lamb may have resumed human form.
10. He must to do at some point to enable Him to break the seals on the scroll (cf. 6:1,3,5,7,9,12; 8:1).
11. Possibly this transformation occurred here, though the text does not mention it, enabling Him to take the scroll from the Father.
12. His acceptance of the book is expressed by a perfect tense of the verb lambano ("I take").
13. This perfect is an intensive perfect denoting the permanent results associated with Christ’s receipt of the scroll.
14. He receives the scroll of judgment as an abiding possession (cf. Rev.3:3).
15. What occurs here is a dramatic description of a transaction that affects the future course of history.

Response of the Living Beings and Elders (v.8)

VERSE 8 When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb (kai. o[te e;laben to. bibli,on( ta. te,ssara zw/|a kai. oi` ei;kosi te,ssarej presbu,teroi e;pesan evnw,pion tou/ avrni,ou [conj kai + adv hote when + aor.act.ind.3s. lambano receive + art.w/noun acc.nt.s. biblion scroll + art.w/adj.nom.nt.p. tessares four + noun nom.nt.p. zoon being + conj kai + art.w/adj.nom.m.p. eikosi twenty + adj.nom.m.p. tessares four + noun nom.m.p. presbuteros elder + aor.act.ind.3p. pipto fall + prep enopion before + art.w/noun gen.nt.p. arnion lamb], each one holding a harp and golden bowls full of incense, which are the prayers of the saints [e;contej e[kastoj kiqa,ran kai. fia,laj crusa/j gemou,saj qumiama,twn( ai[ eivsin ai` proseucai. tw/n a`gi,wn [pres.act.part.nom.m.p. echo have; "holding" + adj.nom.m.s. hekastos each + noun acc.f.s. kithara harp, lyre + conj kai + noun acc.f.p. phiale bowl, shallow cup ( a vessel broad and flat in shape) + adj.acc.f.s. chrusous golden + pres.act.part.f.p. gemo be full + noun gent.nt.p. thumiama incense; as in "the altar of incense" of Lk.1;11 + pro.nom.f.p. hos; "which" + pres.act.ind.3p. eimi are + art.w/noun nom.f.p. prosueche prayer + art.w/adj.gen.m.p. hagios saint]).

ANALYSIS: VERSE 8

1. With the handing of the scroll to the Lamb we encounter one of the greatest scenes of adoration anywhere recorded (cf. v.11).
2. The initial respondees include the four living beings (angelic) and the twenty four elders.
3. The thrill of satisfaction over the Lamb’s unique worthiness to receive the scroll that authorizes its possessor to consummate ‘operation footstool’ illicits worship from the two groups intimate with the throne.
4. When the Lamb takes the book, the four living creatures and the twenty four elders fell before the throne of majesty in adoration.
5. His taking of the scroll marks the initiation of the proceedings to bring its contents to fruition with the ultimate result of ushering in the long promised kingdom.
6. A further expression expands upon the way the 24 elders express their worship.
7. The words "each having a harp and golden bowls full of incense" apply to the elders alone.
8. The fact is that the details of this description are not appropriate to the living beings.
9. To attribute to angels priestly functions ignores the priestly function that is distinctive to the elders.
10. The 24 elders are 24 distinguished pastor-teachers who now appear in John’s vision clothed in white priestly attire, crowned with the golden wreath associated with a completed course, and now, possessing harps and golden bowls of incense, which items are associated with the priests of the age of Israel.
11. The number 24 is significant as its echoes the 24 orders of the Levitical priesthood of old.
12. The musical instrument of the elders is the traditional one associated with psalmology in the OT.
13. It, like the lyre, is associated with joy and gladness (cf. 1Chron.25:1,6; 2Chron.29:25; Pss. 71:22; 92:3; 149:3).
14. More than any other musical instrument, the harp is employed in Scripture in direct praise and worship of God.
15. The other vehicle of worship employed by the elders is "golden bowls."
16. The vessel referred to here was used for offering incense and was a container with a large mouth.
17. The English word bowl or saucer best represents the present term.
18. Golden bowls were the kinds of vessels that belonged to the OT altar (cf. Zech.14:20).
19. The LXX uses phiale frequently to name vessels found in the Tabernacle and the Temple (e.g., Ex.27:3; Num.4:14; 2Chron.4:21).
20. The bowls were full of incense.
21. The fragrant odor released when the incense was offered on the golden altar with its coals of fire symbolized effectual prayer before the throne of God.
22. The altar of incense was positioned in from the veil separating the holy place from the most holy place.
23. The most holy place held the Ark of the Covenant with its golden lid which symbolizes God’s throne.
24. In OT worship the offering of incense was the prerogative of the priests (Num.16:6,7).
25. A relative clause serves to identify the symbolism of "incense".
26. Though the gender of the relative pronoun "which" agrees with "bowls," it has "incense" as its antecedent.
27. This is the natural sense as dictated by the context.
28. The feminine gender of the pronoun "which" is explained by its attraction to the gender of the predicate nominative of the relative clause "the prayers."
29. Prayers of the saints are elsewhere symbolized in this fashion (cf. Ps.141:2).
30. The fragrant smoke of incense ascending from a worshiper or an altar was cited widely in ancient times as a natural portrayal of prayer ascending from earth to heaven.
31. The elders’ possession of the incense and the identification of the incense as the prayers of the saints probably relate these prayers to the believers of the church age.
32. The prayer content symbolized by the incense is the many petitions to bring in the promised kingdom as expressed in the model prayer (i.e., "Your kingdom come, Your will be done, on earth as it is in heaven.").
33. This aspect of prayer is seen in Lk. 18:7-8.
34. For the connection of similar prayers with the vindication of the tribulational martyrs see Rev. 8:3-5.
35. The reference to the coming reign of the saints in 5:10 further supports this identification of the prayer content symbolized here by the incense held by the 24 elders in the golden bowls.
36. In 6:10, the martyrs petition God for judgment against their murders.
37. The saints or holy ones are those believers down through the ages who have prayed for the inauguration of the kingdom of heaven on earth.
38. At this juncture all these saints are now in heaven.
39. OT saints still exist in the intermediate state, while church age saints are present in their resurrection bodies.
40. Tribulational saints are added to their number over the course of the tribulation.
41. Some interpreters restrict the symbolism of the incense to the prayers of the tribulational martyrs who have special cause for vindication while the seven-year tribulation is in progress.
42. The Apocalypse describes a witnessing company of saints on earth during the period of apocalyptic wrath (cf. 12:17; 13:7-10) who are the objects of the beast’s persecution.
43. However, it seems best to identify the incense in the golden bowls of the elders as representing the prayers of the saints through the ages which are on the verge of being answered.
44. These prayers are preparatory to the opening of the seven seals as the period begins.

The New Song (vv. 9-10)

VERSE 9 And they sang a new song, saying (kai. a;|dousin wv|dh.n kainh.n le,gontej [conj kai + pres.act.ind.3p. ado sing + noun acc.f.s. ode song + adj.acc.f.s. kainos new (of what was not before) + pres.act.part.nom.m.p. lego say], " Worthy are You to take the book and to break its seals [:Axioj ei= labei/n to. bibli,on kai. avnoi/xai ta.j sfragi/daj auvtou/ [adj.nom.m.s. axios worthy + pres.act.ind.2s. eimi + aor.act.infin. lambano receive, take + art.w/noun acc.nt.s. biblion book, scroll + conj kai + aor.act.infin. anoigo open; "break" + art.w/noun acc.f.p. sphragis seal + pro.gen.nt.s. autos "its"]; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation [conj hoti for + aor.pass.ind.2s. sphazo slay + conj kai + aor.act.ind.2s. agorazo purchase + art.w/noun dat.m.s. theos God + prep en + art.w/noun loc.nt.s. haima blood + pro.gen.s. su your + prep ek from + adj.abl.f.s. pas all, every + noun abl.f.s. phule tribe + conj kai + noun abl.f.s. glossa tongue, language + conj kai + noun abl.m.s. laos people + conj kai + noun abl.m.s. ethnos nation]).

VERSE 10 " You have made them to be a kingdom and priests to our God; and they will reign upon the earth (conj kai + aor.act.ind.2s. poieo make, do + pro.acc.m.p. autos "them" + art.w/noun dat.m.s. theos God + pro.gen.p. ego "our" + noun acc.f.s. basileia kingdom + conj kai + noun acc.m.p. hiereus priest + conj kai + fut.act.ind.3p. basileuo kingdom + prep epi upon + art.w/gen.f.s. ge earth])."

ANALYSIS: VERSES 9-10

1. The song promoted by the transfer to the scroll to the Lamb is enlightening.
2. The first part of the song celebrates the worthiness of the Lamb to implement its contents.
3. Before discussing the song itself, one must identify those who do the singing.
4. The plural subject of the verb "they sang" could be the twenty-four elders, or it could include both the elders and the four living beings.
5. Limiting its contents to the elders only has in its favor the limitation of the "having" phrase of v. 8 to the elders alone.
6. They are the ones having the musical instruments.
7. Obviously, the living beings do not need musical instruments in order to sing.
8. Another factor favoring the elders as the singers is the words "our God" which is paralleled in the paean of praise by the elders in 4:11.
9. The mantra of the living beings given in 4:8b does not refer to God employing the pronoun "our."
10. It probably is inappropriate for the living beings to celebrate royalty and priesthood as personalized in v.10.
11. The celebration of a special status made possible by the sacrifice of the Lamb is a blessing conferred upon humans not angels.
12. And it is humans, specifically glorified representatives of the Royal Priesthood of Christianity, which sing this song upon the Lamb receiving the "scroll of destiny."
13. The "new song" sung by the 24 elders is composed specifically for a new era made possible by the implementation of the judgments associated with the breaking of the seven seals.
14. A song thus named "new" is mentioned seven times (Pss. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isa.42:10; cp. Rev.5:9; 14:3).
15. "New" (kainos) in this book signifies something that has entered a new stage, calling for a new celebration.
16. It denotes the quality of a thing, not new in reference to time.
17. The temporal connotation would have been conveyed by neos ("new").
18. This is the description of a song that is new in nature, different from the unusual, impressive, better than the old, and superior in value.
19. The opening word of the song, "worthy" celebrates the worthiness of the Lamb to receive the scroll and open its seals (cf. 5:4-5).
20. It is significant that here Christ is addressed as worthy in the same manner as the Father was in 4:11.
21. He who takes the scroll and puts its contents into effect exercises the divine prerogative of judgment and sovereignty.
22. The reason for the Lamb’s declared worthiness is expressed in a twofold manner: "because You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation (1^st part)."
23. The second reason for the Lamb’s worthiness in seen in v.10.
24. This deals with the purchase price of redemption and validates the ascription of worthiness given.
25. The aorist indicatives "You were slain" and "You have purchased/redeemed" look back to Christ’s work on the cross with respect to sin.
26. The former verb ("were slain") also describes the death of Christ in verses 6 and 12 of this chapter as well as in Rev. 13:8.
27. In Rev. 6:9 and 18:24 it is used in connection with martyrs.
28. The second verb ("purchased") points to the result achieved by the death of Christ, namely the redemption of humans.
29. The purchase price is here specified as the "blood" of Christ.
30. Paul and Peter also view Ph 1 salvation as a matter of purchase (cf. 1Cor. 6:20; 7:23; Gal. 3:13; 1Pet. 1:18-19; 2Pet. 2:1).
31. The isagogical background of the verb "purchased" is the slave market.
32. Believers are members of the human race who have been set free from the wages of sin and death.
33. This redemption is from all hostile power.
34. This interpretation of the verb "purchased" is further supported by the Passover lamb that was sacrificed so that Israel could be released from Egyptian bondage.
35. The sacrifice of a lamb in each household symbolized forgiveness of Israel’s sins and commemorated the race’s deliverance from Egyptian bondage.
36. The Person for whose benefit the purchase was made in none other than God Himself, as "for God" indicates.
37. Those purchased as His special possession.
38. The redeemed ones come from every part of the human race.
39. Here the objects of redemption are limited to those who are the actual beneficiaries of Christ’s death.
40. While Christ died for all humanity (1Jn. 2:2), only those who believe in His name are "purchased" or "redeemed."
41. The purchase price of Ph1 salvation was made on behalf of all humanity but the blessings associated with that redemption is limited to those who believe on His name.
42. Those who remain in the slave market of sin do so of their own volition.
43. The four terms "every tribe and tongue and people and nation" occur five times in Revelation (cf. 7:9; 11:9; 13:7; 14:6), but never in the same order as here.
44. The origin of the description is the book of Daniel (cf. Dan. 3:4,7,29; 5:19; 6:25; 7:14).
45. The enumeration includes representatives of every nationality, without distinction of race, geographical location, language or political persuasion.
46. "Tribe" denotes the idea of genealogical descent.
47. It is a group belonging to the same clan and united by family lineage.
48. People speaking the same language are intended by "tongue" (cf. Acts 2:4,6,8,11).
49. "People" denotes the same race or stock.
50. The group indicated by "nation" is one bound together by political unity or perhaps more broadly by habits, customs and peculiarities.
51. People of every lineage, language, race and political persuasion are represented in the broad company of the beneficiaries of Christ’s redemption.
52. In the present context the beneficiaries of redemption is limited to church age believers as verse 10 makes clear.
53. The second part of the twofold reason for the ascription of worthiness to the Lamb comes in a sketch of benefits accruing to the redeemed "and You have made them to be a kingdom of priests to our God; and they will reign on the earth."
54. The 24 elders go on to sing of Lamb’s sacrifice in terms of the establishment of a universal kingdom of royal priests destined to rule and reign with the Lamb upon this earth.
55. The threefold occurrence of this theme in Revelation (cf. also 1:6; 20:6) indicates that the doctrine of the universal priesthood of believers was common parlance among 1^st century Christians.
56. As God’s possession, the redeemed will not merely be people over whom He reigns, but will also share in God’s rule in the coming millennial kingdom (cf. 1Cor.4:8; 6:3).
57. This kingdom is the goal toward which the plan of God is moving as emphasized by "and they will reign."
58. Believers are currently viewed in Scripture as a royal priesthood (1Pet. 2:5,9).
59. The royal priesthood of the Church carries over into Ph3 unlike the Aaronic priesthood of old (cf. Heb. 7:23 "The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, but Jesus, on the other hand, because He continues forever, holds His priesthood.").
60. The universal priesthood of the royal family is patterned after the priesthood of Jesus Christ which is patterned after the priesthood of Melchizedek (cf. Heb. 5:6,10; 6:20; 7:17).
61. Via positional sanctification church age believers share the priesthood of Christ.
62. It is fitting that the 24 elders would celebrate in song the glorious fact of their priesthood and its benefits being glorified representatives of that priesthood.
63. Furthermore, as the song concludes, this priesthood is destined to "reign upon the earth."
64. This represents the apex of the manifestation of this priesthood.
65. We are destined to reign upon the earth as opposed to heaven.
66. The first phase of this co-rulership with Christ is the millennial kingdom.
67. The final phase of this rulership is the eternal state (cf. Rev. 22:5).

Universal Tribute to the Lamb (vv. 11-12)

The Singers (v.11)

VERSE 11 Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders (Kai. ei=don( kai. h;kousa fwnh.n avgge,lwn pollw/n ku,klw| tou/ qro,nou kai. tw/n zw,|wn kai. tw/n presbute,rwn [conj kai + aor.act.ind.1s. eidon see; kai eidon at vv. 1,2,6,11 + conj kai + aor.act.ind.1s. akouo hear + acc.f.s. phone voice + noun gen.m.p. angelos angel + adj.gen.m.p. polus many + prep kuklo around, in a circle + art.w/gen.m.s. thronos throne + conj kai + art.w/noun gen.nt.p. zoon living being + conj kai + art.w/noun gen.m.p. presbuteros elder]; and the number of them was myriads of myriads, and thousands of thousands [kai. h=n o` avriqmo.j auvtw/n muria,dej muria,dwn kai. cilia,dej cilia,dwn [conj kai + imperf.act.ind.3s. eimi + art.w/noun nom.m.s. arithmos number + pro.gen.p. autos "of them" + noun nom.f.p. murias countless thousands, ten thousand, myriad + noun gen.f.p. murias myriad + conj kai + noun nom.f.p. chilias a thousand; in combination with this same noun means millions + noun gen.f.p. chilias thousands of thousands]),

The Doxology (v.12)

VERSE 12 saying with a loud voice (le,gontej fwnh/| mega,lh| [pres.act.part.nom.m.p. lego say + noun instr.f.s. phone voice + adj.instr.f.s. megas great], " Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing [acclaim] [:Axio,n evstin to. avrni,on to. evsfagme,non labei/n th.n du,namin kai. plou/ton kai. sofi,an kai. ivscu.n kai. timh.n kai. do,xan kai. euvlogi,an [adj.nom.nt.s. azios worthy + pres.act.ind.3s. eimi + art/w/noun nom.nt.s. arnion lamb + art.w/perf.pass.part.nom.nt.s. sphazo slay + aor.act.infin. lambano take + art.w/noun acc.f.s. dunamis power + conj kai + noun acc.m.s. ploutos wealth; "riches" + conj kai + noun acc.f.s. sophia wisdom + conj kai + noun acc.f.s. ischus might + conj kai + noun acc.f.s. time honor, respect + conj kai + noun acc.f.s. doza glory + conj kai + noun acc.f.s. eulogia acclaim; "blessing"])."

ANALYSIS: VERSES 11-12

1. Following the song of the 24 elders the scene shifts to tribute by the angelic hosts and the 24 elders.
2. A fourth occurrence of kai eidon ("and I looked") signals another scene of this vision in the throne room in chapters four and five.
3. This one begins with a sweeping expression that includes all categories of elect angels along with the 24 representatives of the universal priesthood of the church triumphant.
4. John in his vision "heard" the sound they were making.
5. For the first time a more general company angels is designated by the expression "many angels."
6. They join the heavenly chorus heretofore made up of only the four living beings and the twenty-four elders (cf. 4:8, 10-11; 5:8-9).
7. According to kuklo tou thronou ("around the throne"), they surround previously described throne on which the Father and the Lamb sit, with an inner circle of four living beings, and a larger circle of twenty-four elders.
8. The number of this combined company defies calculation: "the number of them was myriads upon myriads, and thousands upon thousands."
9. Clearly the purpose of the expression muriades muriadon kai chiliades chiliadon is not to be numerically explicit, but to stipulate the extremely high number of heavenly beings joining this attribution of worthiness to the Lamb.
10. The expression is an echo of Daniel’s description of the attendants of the Ancient of Days in one of his prophetic visions (cf. Dan. 7:10).
11. The sequence that places the larger number ("myriads of myriads" or "ten thousands of ten thousands"), before the smaller one ("thousands of thousands") is puzzling.
12. It is hypothesized that this is a mild hysteron proteron.
13. The word order is deliberate and the resultant anticlimax brings even more emphasis to the expression.
14. When ten thousand is multiplied by itself, even this does not touch the number of angels involved.
15. The leftover still comes to a figure amounting to a thousand multiplied by itself.
16. This is an apocalyptic symbol for countless ten of thousands of angels who lift their voice in this great doxology.
17. The song they sing follows in verse 12.
18. "Saying" is used in 4:8, 10 and 5:13 as well as here to introduce utterances of heavenly beings.
19. All four appear to be songs, though only one has an explicit indication ("they sang") to prove it (and that one is attributed to the 24 elders).
20. Because of this, the other three could be classified as chants.
21. The angelic host accompanied by the twenty-four elders sing (or chant) with a loud voice (cf. the strong voice of speech of the angel in v.2).
22. Angels are far from disinterested spectators in the unfolding drama of redemption (cf. Eph. 3:10; 1Pet.1:12).
23. They recognize the splendor of Christ’s sacrificial act and its infinite merit by joining in doxology with the representatives of the Royal Family.
24. The doxology is phrased in the third person rather than the second person (cf. 4:11; 5:9): "worthy is".
25. It is thus addressed to all those who sustain a relationship to the Lamb that may register agreement with the thrust of the doxology.
26. The analogy of other doxologies shows the meaning not to be that God has given Christ the seven capacities and powers in the following list, but is rather that Christ is worthy to receive adoration for the things He already possesses.
27. The slain Lamb is not only worthy to take the seven-sealed scroll and open its seals (cf. 5:4-5,7), but according to this heavenly tribute is worthy to inherit the blessings connected with this sevenfold complex.
28. The opening of the seals paves the way to the full SG3 of the Lamb.
29. The repetition of kai between each item of the series lends a kind of solemn dignity to each word even though the group is viewed as a single complex expression.
30. "Power" heads the list and points to the sense of omnipotence.
31. It denotes inherent ability.
32. This word occurs along with three others in this series, plouton, ischun, and doza, in the similar doxology of 1 Chron.29:11-12 [LXX], the earliest known heptad of such titles of honor.
33. "Riches" includes not just spiritual wealth, but also physical wealth as well.
34. The One who endured humiliation and deprivation, even though He was the eternal Son of God, inherits incalculable riches which He in turn bestows on His people.
35. His "wisdom" demonstrates itself in the purposeful creation and rule of the world, appointing limits and goals in the execution of God’s plan.
36. It establishes the rule of righteousness on earth and is the moral power pervading and effecting the consummation of human history.
37. To believers Christ is the wisdom of God (cf. 1Cor.1:24, 30).
38. The nuance of the Greek noun translated "strength" (ischun) refers to reserve strength (versus inherent strength as in the case of dunamis or active strength as in the case of kratos).
39. "Honor" refers to the honor that is due Him based on His supreme sacrifice (Heb. 2:9; cf. Phil. 2:11).
40. When associated with "glory", "honor" denotes a position of honor that is only one part of "glory."
41. "Glory" is term connoting divine and heavenly radiance, the loftiness and majesty of God and even the being of God, the mode of His being.
42. In regard to Christ, "glory" is elsewhere associated with Him in His incarnation (Jn.1:14; Heb.2:9).
43. "Blessing" is the acclaim (or praise) that is His based on His Ph2 achievement.
44. His intrinsic praiseworthiness is made clearer in the similar doxology of 1 Chron.29:11-13.
45. That quality of evoking man’s grateful response for benefits received is "thanks" (cf. 4:9).
46. It is what makes Him worthy of the ascription of praise.
47. It creates in the creature willingness, unaccompanied by coercion, to return blessing for blessing conferred.
48. Again, here the final term denotes acknowledgement of who and what He is.
49. The series of seven is governed by a single definite article (ten).
50. This demonstrates that all seven qualities as belonging intrinsically to Christ, rather than assigning some of them to a human response to His person.
51. Even the last item is an acknowledgement of what He possesses in Himself, as distinguishable from what the creature returns in appreciation.
52. The objective here is to contrast what is Christ’s eternal heritage over against the designation "the Lamb that was slain" which is expressive of weakness.
53. Note that the power terms are put first in this list ("power and riches and wisdom and strength") in contrast to the more usual sequence in doxologies which ascribe to God "honor," "glory," and "blessing" at the outset with the power terms coming last.
54. This order is sensitive to the contrast between the Lion and the Lamb, between power and weakness.
55. The power terms are put first here to emphasize the power of the Lamb.

Universal Acclaim (v.13)

VERSE 13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying (kai. pa/n kti,sma o] evn tw/| ouvranw/| kai. evpi. th/j gh/j kai. u`poka,tw th/j gh/j kai. evpi. th/j qala,sshj kai. ta. evn auvtoi/j pa,nta h;kousa le,gontaj [conj kai + adj.acc.nt.s. pas every + noun acc.nt.s. ktisma creature; 4x: 1Tim. 4:4; Jam.1:18; Rev.5:13; 8:9 + rel.pro.nom.nt.s. ho which + prep en + art.w/noun loc.m.s. ouranos heaven + conj kai + prep epi upon + art.w/noun gen.f.s. ge earth + conj kai + prep hupokato underneath + art.w/noun gen.f.s. ge earth + conj kai + prep epi upon + art.w/noun art.w/noun gen.f.s. thalassa sea + conj kai + def.art.acc.nt.p. to "things" + prep en + pro.loc.nt.p. auto "them" + adj.acc.nt.p. pas all+ aor.act.ind.1s. akouo hear + pres.act.part.acc.m.p. lego say], " To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever [Tw/| kaqhme,nw| evpi. tw/| qro,nw| kai. tw/| avrni,w| h` euvlogi,a kai. h` timh. kai. h` do,xa kai. to. kra,toj eivj tou.j aivw/naj tw/n aivw,nwn [art.w/pres.dep.part.dat.m.s. kathemai sit + prep epi upon + art.w/noun dat.m.s. thronos throne + conj kai + art.w/noun dat.nt.s. arnion lamb + art.w/noun nom.f.s. strictly good speech; hence praise, acclaim; "blessing" + conj kai + art.w/noun nom.f.s. time honor + conj + art.w/noun f.s. doza glory + conj kai + art.w/noun nom.nt.s. kratos power; "dominion" + prep eis into; until + art.w/noun acc.m.p. aion age + art.w/noun gen.m.p. aion age; literally: "until the ages of the ages" = "forever and ever"])."

ANALYSIS: VERSE 13

1. With the conclusion of the doxology of v.12, the company of celebrants now broadens to incorporate the whole creation.
2. This song of acclaim climaxes the description of the throne room scene in chapters 4 and 5.
3. Revelation 4 focused upon the one sitting on the throne, and Rev.5:1-12 on the Lamb.
4. The worship offered to both is united in one great closing doxology acclaimed by all created things throughout the universe.
5. The threefold division of creation in 5:3 is now a fourfold through the addition of "and on the sea, and all things in them."
6. The acclaim is not longer just representative; it is exhaustive, not one creature being omitted.
7. The noun ktisma ("creature") in the NT is invariably a concrete term referring either to "a creature" or "a created thing."
8. In the present verse it clearly refers to intelligent animated creation.
9. The chorus includes all who are in heaven, both specified and non-specified in these two chapters.
10. This includes all angelic beings who are in audience at this juncture, as well as the glorified body of Christ, the church, along with OT saints and any tribulational saints that may have died at the early stage.
11. Based on the language of universality we somehow must factor in those not present as well as those not yet born as well as those who are hopelessly negative.
12. The negative ones include all fallen angels as well as all unbelievers.
13. Those who do not participate in this acclaim must someday join in the chorus to satisfy the spirit of this verse and its signature of universality.
14. We know that eventually all intelligent creatures will come to extol the preeminent qualities of God the Lamb (cf. Phil. 2:9-11).
15. The entirety of intelligent life joins in, even fallen angels imprisoned "under the earth" (cf. 2Pet. 2:4; Jude 6).
16. This song and its theme of universality is anticipatory, even beyond the time-frame of these events, of the great future day at the end of human history when no one will withhold from God His due.
17. The mention of the sea, both of the things "on" (epi) its surface as well as "all things in them" point to aquatic life.
18. The praise of the lower creation or the animal world is fulfilled by the fact that these creatures glorify God in the only way possible-their habits and nature thus fulfilling in part Ps. 150:6: "Let everything that has breath praise the LORD."
19. The climatic song is brief but forceful.
20. The conjunction of God the Father and the Lamb as joint-objects of this doxology here and in Rev. 7:10 reflects the sound theological perspective of this book regarding the Person of Christ.
21. The throne of both is one and the same, and worship offered to one is worship offered to the other.
22. The doxology has four elements, three of them being identical with the previous three of the doxology of v.12, though different in sequence.
23. The fourth member is kratos ("dominion"), which is found in a doxology elsewhere only at Rev. 1:6.
24. This term denotes active power in contrast to reserve strength expressed by ischun in the doxology of v.12 which it replaces.
25. This is an appropriate term in light of the impending kingdom rule about to be set in motion.
26. Four articles, three occurrences of he ("the") and one of to ("the") individualize the four members of this doxology, in contrast to the grouping of the seven in the previous doxology under the governance of a single article.
27. This causes each term to stand out by itself, as the same construction does in 4:11.
28. The use of kai ("and") between each term serves further to pile up the ascription like a tower of praise.
29. Endless acclaim/blessing and honor and glory and dominion/strength belong to the one sitting on the throne and the Lamb.
30. Their exaltation is not temporary.
31. It endures forever as the concluding eis tous aionas ton ainon emphatically asserts.
32. With complete unanimity, the entire universe joins in the deserved acclamation.
33. In the end all will concur with the doctrine we who are positive hold to be true.

Response of the Beings and Elders (v.14)

VERSE 14 And the four living creatures kept saying, "Amen (kai. ta. te,ssara zw/|a e;legon( VAmh,n [conj kai + art.w/adj.nom.nt.p. tessares four + noun nom.nt.p. zoon living being + imperf.act.ind.3p. lego say + part oof affirmation at the end of a prayer, a doxology or a solemn declaration of what is true; also used as a title for Christ in Rev. 3:14])."

And the elders fell down and worshiped (kai. oi` presbu,teroi e;pesan kai. proseku,nhsan [conj kai + art.w/noun nom.m.p. presbuteros + aor.act.ind.3p. pipto fall + conj kai + aor.act.ind.3p. proskuneo bow down, worship]).

ANALYSIS: VERSE 14

1. The four living beings close the doxology with an "Amen" of confirmation.
2. They repeat this confirmation over and over and over as indicated by the imperfect tense of the verb "to say."
3. The translation of the NAS captures this in the words "kept saying."
4. These four cherubim of the throne pronounced the first doxology of 4:8 and conclude the final one.
5. Possibly the imperfect tense points to their saying "Amen" after each attribute of the doxology.
6. This would certainly add drama to the scene but it is only conjecture.
7. Probably after the vast chorus became silent, the four cherubim voiced their total agreement with what the rest had just spoken.
8. The very last item on the agenda of introduction to the opening of the seals is the silent worship of the 24 elders.
9. This is a fresh act of homage by them.
10. As they fell before the one sitting upon the throne in 4:10, so now they prostrate themselves in worship before Him and the Lamb.
11. Symbolically they too acknowledge the reality behind the universal doxology of praise offered by the all intelligent creatures.