Part II: Chapters 7-11

Chapter Seven

Vs. 1: After this I saw four angels standing at the four corners of the earth holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree.

"After this," a phrase which indicates an interlude between the sixth and seventh seals. Note the correspondence between the four angels and four corners of the earth. Gonia or corners which have four parts can represent the four cardinal directions and four elements of earth, air, fire and water; in brief, the sum of physical creation or as indicated more specifically in vs. 1, the source of these elements. Gonia also represents a cornerstone: "The very stone which the builders rejected has become the head of the corner" [Mt 21.42, quoting Ps 118.23-3]. The Hebrew word here is pinah which also means a battlement: "Against the fortified cities and against the lofty battlements" [Zeph 1.16].

The verse at hand speaks of four winds (anemos) as in Mt 24.31: "and he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other." Perhaps Christ had in mind the four angels of Revelation. Vs. 1 has the angels restraining (krateo) these winds in order not to harm creation. The preposition epi (upon) is used with respect to earth, sea and trees. Compare this restrain or implied tranquility with 8.1: "there was silence in heaven for about half an hour."

Vs. 2: Then I saw another angel ascend from the rising of the sun with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea.

Compare two similar forms of movement as though both were equivalent: the angel ascending (anabaino) and the "rising (anatole) of the sun." Implied is that the angel precedes sunrise or perhaps foretells it much as twilight before dawn. He may be paralleed with the Magi of Mt 2.1: "Behold, wise men from the East came to Jerusalem" inquiring about the birth of Christ. I.e., they came just prior to sunrise or before his birth. Also vs. 2 contains anatole: "We have seen his star in the East."

Seal or sphragis as in 5.1, the scroll sealed with seven seals, only in vs. 2 it is more specific, as belonging to the "living God" (zao), that is, God who is actively engaged in what is going on. Such a seal indicates that God has property rights, so to speak, over his creation, but this emblem is not further designated. Perhaps it is more like a standard for all to behold much like the sun as it comes over the horizon. This particular angel transmits the seal, as it were, to the four angels just mentioned, that is, those endowed with the power to harm (adikeo), a verb which also means to treat unjustly. "For the wrongdoer will be paid back for the wrong he has done, and there is no partiality" [Col 3.25].

Vs. 3: saying, "Do not harm the earth or the sea or the trees until we have sealed the servants of our God upon their foreheads."

Note the first person plural, "we," which includes the four angels as well as the angel with the seal in the previous verse. Also, this angel mentions the servants (doulos) of "our" God: he acknowledges their subjection to God in the same fashion as his fellow angelic beings.

Forehead or metopon: a verse reminiscent of Gen 4.15: "And the Lord put a mark on Cain, lest any who came upon him should kill him." Although not specified as on Cain's forehead, this mark or 'oth is a sign of favor clearly visible to people. Another reference: "It shall be upon Aaron's forehead" [Ex 28.38], that is, referring to a signet with the engraving "Holy to the Lord" [vs. 36]. Such a sign is zontos or living to correspond with the "living God" of vs. 2.

Vs. 4: And I heard the number of the sealed, a hundred and forty-four thousand sealed, out of every tribe of the sons of Israel.

Note the verb hear (akouo)...John did not see this number as he did with regard to four angels and the other angel in vss. 1 & 2. This number (144,000) was already present rolled up, as it were, and is now fully revealed. As vss. 5-8 describe, this number can signify perfection since it is divisible by the number twelve and pertains to each of the twelve tribes of Israel (also cf. 14.1 & 3). The twelve tribes can trace their origins back to Jacob as their father in Gen 49 where he blesses each one. In the context of this story, Joseph plays the most important role in that as virtual king of Egypt, he was responsible for burying his father Jacob not in that country but in Canaan, the future promised land (cf. 50.12).

Vs. 9: After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes with palm branches in their hands.

Another use of "after this," "look" and "behold" which connotes temporal extension of John's vision which took place outside the confines of space and time. Cf. back to 1.10: "I was in the Spirit on the Lord's day."

Ochlos or crowd as in Mt 15.33: "Where are we to get bread enough in the desert to feed so great a crowd?" In the verse at hand, such a multitude is beyond counting; three general categories of human society are enumerated: tribe, people and tongue. Note emphasis upon tribe (phule), the basic division of Israel as recounted in vss. 5-8. Compare with Acts 2.5: "Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven." The next few verses recounts the wide variety of foreigners at Jerusalem who observed the disciples as they spoke after having been filled with the Holy Spirit. The "great multitude" of vs. 9 can be taken as those who were made disciples and baptized in the name of the Father, Son and Holy Spirit (cf. Mt 28.19).

The redeemed are depicted as before the throne, an inverse image of the tower of Babel: "because the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth" [Gen 11.9]. Also note the distinction in vs. 9 between throne and Lamb.

"White robes" or stole as in 6.11; here periballo is used for clothed, more specifically, to be cast about in the color white as though these people were permeated by it. In addition to these garments, they hold palm branches or phoinix in their hands. "So they took branches of palm trees and went out to meet him, crying, 'Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel'" [Jn 12.13]! Note that this fabulous bird, the phoenix, is the same term, perhaps due to the branches' resemblance to plumage. This mythical bird died in the fire after which it rose, a symbol which can be applied to Jesus Christ in this triumphal procession into Jerusalem.

Vs. 10: and crying with a loud voice, "Salvation belongs to our God who sits upon the throne and to the Lamb!"

An exclamation similar to the one noted in the previous verse, that is, Jn 12.13. There the crowd welcomed Christ as he entered Jerusalem; here they acknowledge him as having entered, as it were, for he is by God the Father on the throne. Soteria or salvation which in Hebrew is yeshuhah, the proper name and function of Jesus Christ. Note here that such yeshuhah is first attributed to God (the Father) on the throne and then to Jesus the Lamb; i.e., both share in this salvation which is being disclosed as Revelation continues. (Cf. elsewhere on this Home Page for an article entitled "The Name of Yeshuhah and the Psalms" which gives a full list of those this word and its verbal root which forms the basis of the name Jesus. It is located under "Part Four").

Vs. 11: And all the angels stood round the throne and round the elders and the four living creatures, and they fell on their faces before the throne and worshiped God.

Around or kuklos as in 5.11. Here the angels form a circle not only around the throne but the elders and four living creatures, that is, forming an outer circumference embracing these other groups. It is as though their praise were directed through the elders and creatures towards the throne, rather before (enopion) it. They manifest praise by falling on their faces, a common act of submission. "Then Abram fell on his face" [Gen 17.3]. Note the two prepositions used in vs. 11: upon (epi) and worship (proskuneo), that is on and then towards.

Vs. 12: saying, "Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen."

Observe how this verse begins and ends with Amen, a term commonly used to conclude a prayer. Its situation at both ends, as it were, shows that praise of God has no beginning nor end. Seven attributes are given to God; all are joined by "and" as if to show that one flows into another.

Vs. 14: I said to him, "Sir, you know." And he said to me, "these are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.

In vs. 13 one of the twenty-four elders asks if John knows the identity and source of those persons first mentioned in vs. 9. Most likely this elder acts as an interpreter for much of John's vision and continues to speak through vs. 17, the conclusion of chapter seven. John defers to the elder who begins to give the source, the pothen (whence, vs. 13 and ek, from, vs. 14), which is the "great tribulation" (thlipsis): "For then there will be great tribulation such as not been from the beginning of the world until now, no, and never will be" [Mt 24.21]. This verse has its precedent in Dan 12.1 in conjunction with "Michael, the great prince." Those who destined to be delivered from this cataclysm are "written in the book," that is, they are rolled up, so to speak, much like the scrolls of Revelation. Cf. vs. 4: "but you, Daniel, shut up the words and seal the book until the time of the end." Such rolling up of the scroll/book makes knowledge grow: "Many shall run to and fro and knowledge shall increase."

Those clothed in white have come out (ek) of the great thlipsis, the location where they had washed their robes (pluno). This is a special type of washing: whiteness derives from redness, of blood, and is akin to baptism: "Are you able to drink the cup that I drink or to be baptized with the baptism with which I am baptized" [Mk 10.38]?

Vs. 15: Therefore are they before the throne of God and serve him day and night within his temple; and he who sits upon the throne will shelter them with his presence.

The place of arrival after having experienced the "great tribulation" for those in white robes is "before (enopion) the throne of God" as in vs. 9. It is these people as opposed to the angelic hosts that gets John's attention and makes him inquire (vs. 14) about them. To serve (latreuo) as in Mt 4.10 (taken from Dt 6.13): "You shall worship the Lord your God and him only shall you serve." Thus latreuo connotes worship in a priestly sense as in a temple (naos, better, 'sanctuary') as vs. 15 point out. Compare with Lk 2.37: "She (the prophetess Anna) did not depart from the temple, worshiping with fasting and prayer night and day." Here the word hieron is used which means the precincts compared with the inner sanctuary inferred by naos. Anna also engages in latreuo.

To shelter or skenoo: literally, "to live in a tent," that is, God will "tent" those before the throne. Cf. Jn 1.14: "And the Word became flesh and dwelt among us" or pitched his tent among us. The Greek has en for among, "in us." With this incarnational verse in mind, the verse under discussion can imply that God will make Christ the tent. Note that vs. 15 has "upon (epi) the throne" and "upon (epi) them" (in the Greek). "Tenting" involves presence.

Vs. 16: They shall hunger no more, neither thirst anymore; the sun shall not strike them, nor any scorching heat.

Skenoo involves physical satisfaction of hunger and thirst as well as protection against the sun's rays. Cf. Sg 2.3 for an expression of this sentiment: "With great delight I sat in his shadow, and his fruit was sweet to my taste." The verse at hand is a quote from Is 49.10 which continues further with "for he who has pity on them will lead them, and by springs of water will guide them," reminiscent of the words of Ps 23. The Hebrew verb racham (to pity) is an expression of tender pity and mercy.

Vs. 17: For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water; and God will wipe away every tear from their eyes."

Several times Revelation mentions the throne upon (epi) which God is sitting. Here Christ the Lamb is situated in its midst (ana meson), which can also mean between which if taken literally could imply several thrones. It is as though the Lamb were somehow interpenetrating God epi with regards to the throne; it is also as though he were seating on God's lap or even between God and the throne itself. Nevertheless, this image reveals the intimate connection between God the Father and Jesus Christ.

It is from this "midst-ness" that the Lamb will function as shepherd (poimaino, verb). Note use of future tense for the rest of this verse; action is yet to be completed. "And I will set up over them one shepherd, my servant David, and he shall feed them; he shall feed them and be their shepherd" [Ezk 34.23]. There also comes to mind the classic image of Christ as Good Shepherd: "The good shepherd lays down his life for the sheep" [Jn 10.11]. The Hebrew noun for this is roheh, a rich word from which is also derived raheyah, love, as found in nine places in the Song of Songs, for instance, 2.10, "Rise up, my love, my fair one."

Implied in vs. 17 is that the sheep are thirsty, not hungry, which is why the shepherd will lead his flock not just to water but to "springs (pege) of living water." I.e., a spring indicates that point at which water wells up from beneath the ground and is the source of water...where one could say that it is most alive (zoes). Compare such water with that of Ps 23.2: "He leads me beside still waters." The Hebrew reads "waters of quietness;" menuchah, from the verbal root nuach, which is related to the verb na'ah: "Like cattle that go down into the valley, the Spirit of the Lord gave them rest" [Is 63.14].

Tears (dakruon) hearkens back to that "great tribulation" of vs. 14. This part of the verse at hand is lifted from Is 25.8: "He will swallow up death forever, and the Lord will wipe away tears from all faces." Also cf. Rev 21.4 for the same verse.

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Chapter Eight

Vs. 1: When the Lamb opened the seventh seal, there was silence in heaven for about half an hour.

The seventh and final seal which caused a temporal pause in heaven in the form of silence (sige). While relatively short, this thirty minute chronos-logical interval is significant in the context of Revelation with a sequence of rapidly evolving events. The only other two New Testament references with this word: "And when there was a great hush, he (Paul) spoke to them in the Hebrew language" [Acts 21.40]. The verb form: "And they kept silence and told no one in those days anything of what they had seen (about Christ's Transfiguration, Lk 9.36). This instance of silence is not unlike that of the verse at hand with its two dramatic events.

Vs. 2: Then I saw the seven angels who stand before God, and seven trumpets were given to them.

These seven angels may be the ones associated with the seven churches in chapters two and three. If so, then the seven churches may be included along with the angels standing "before God" (enopion). Compare such standing before God with Rev 1.4: "and from the seven spirits who are before his throne."

"Were given:" aorist passive denotes that an intermediary gave the angels trumpets as opposed to God giving them directly. Perhaps any one or more angels were involved here. Salpix for trumpet as in 1.10: "a loud voice like a trumpet." As noted elsewhere, seven of these instruments played a crucial role in bringing down the walls of Jericho (cf. chap. 6). There they preceded the ark of the Lord (cf. vs. 6); thus their location is important as though the Lord transmitted sound from his ark to these trumpets and then against Jericho's defenses.

Vs. 3: And another angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne.

"Golden censer" (libanotos) as in 1 Chron 9.29 where reference is made to incense, not its container: "Other were appointed over...all the holy utensils, also over the fine flour, wine, oil, incense and the spices." For a related word (libanos): "They (Magi) offered him gifts, gold and frankincense and myrrh." In the verse at hand, the altar (cf. 6.9) is located before the throne and hence within the heavenly tabernacle. Note the angel's position: "at the altar;" epi also meaning upon which here means right at the altar, almost as though the angel were hovering over it.

There is a connection between the amount of incense (thumiama) and "prayers of all the saints," proseuche meaning more petitionary prayer or intercession. Thus incense and prayer are one in the same with the implication that both rise like smoke from below to above. In 5.8 the twenty-four elders hold such bowls of incense.

The Greek text lacks "mingle." The "golden altar" (thusiasterion) is a place where sacrifices were made; cf. 6.9 but here altar is specified as being made of gold. Its location is also epi with regard to the throne (cf. paragraph above, epi regarding the altar). "And you shall put the golden altar for incense before the ark of the testimony and set up the screen for the door of the tabernacle" [Ex 40.5].

Vs. 4: And the smoke of the incense rose with the prayers of the saints from the hand of the angel before God.

Anabaino for to rise; here with respect to incense's smoke and the saints' prayers, implying that both have been burnt and have assumed a new substance. The angel's hand acts as a censer (cf. vs. 3), so incense and prayers do not rise from the altar as one would imagine. This angel is situated "before God" (enopion). In a sense, we have here a degree of ascent from small to large starting with incense and prayers, moving to the angel and then to God.

Vs. 5: Then the angel took the censer and filled it with fire from the altar and threw it on the earth; and there were peals of thunder, loud noises, flashes of lightening and an earthquake.

Two verses come to mind: Lev 16.12: 1) "And he shall take a censer full of coals of fire from the altar before the Lord and two handfuls of sweet incense beaten small; and he shall bring it within the veil." 2) Ezk 10.2: "Go in among the whirling wheels underneath the cherubim; fill your hands with burning coals from between the cherubim and scatter them over the city." Vs. 5 again mentions this censer or libanotos in conjunction with filling (gemizo) it with the altar's fire which he then casts on the earth. Note the preposition eis for on or into, denoting full penetration of earth by this divine fire.

Such fire causes disruption on earth: thunder, noise, lightening and earthquake, which pertain to the divine throne in 4.5. This atmosphere associated with divine revelation is transferred to the physical realm as in Ex 19.16: "On the morning of the third day there were thunders and lightening and a thick cloud upon the mountains, and a very loud trumpet blast, so that all the people who were in the camp trembled." In the Leviticus passage above, the incense is brought within the veil or paroketh which concealed the Holy of Holies. "And behold, the curtain of the temple was torn in tow, from top to bottom; and the earth shook, and the rocks were split" [Mt 27.51]. Also: "By the new and living way which he opened for us through the curtain, that is, through his flesh" [Heb 10.20].

Verses 6-13 or through the end of chapter eight, mentions the first of seven angels which may be outlined as follows:

-vs. 6: All seven angels prepare (etoimazo) to blow the trumpets which in the context of the Jericho event, is marching around the city (cf. 6.7). Perhaps these angels did the same with regard to the entire earth, that is, they marched all around it. As with the Jericho account, the ark of the Lord preceded the priests and people (cf. vs. 7). Keep in mind the plagues God inflicted on Egypt through Moses. Also note the division of three or a third. Perhaps this division is large enough to inspire awe while at the same time not fulling destroying natural resources.

-vs. 7: First angel; result of his trumpet blast is hail and fire mixed with blood. A third of the earth caught fire. Cf. Ex 19.16-19.

-vss. 8-9: Second angel; a mountain burning with fire was cast into the sea, killing a third of its living creatures and a third of its ships. Cf. Ex 7.20-1.

-vss. 10-11: Third angel; a large star called Wormwood (Apsinthos) fell on a third of earth's rivers and fountains resulting in people dying because of the water. "I will feed this people with wormwood and give them poisonous water to drink" [Jer 9.15].

-vs. 12: Fourth angel; third of sun, moon and stars were struck or darkened as well as a third of the night. "For the stars of the heavens and their constellations will not give their light; the sun will be dark at its rising and the moon will not shed its light" [Is 13.10]. And, "There will be signs in sun and moon and stars, and upon the earth distress of nations in perplexity at the roaring of the sea and the waves" [Lk 21.25]. Semeion means sign which foreshadows Christ's coming "in a cloud with power and great glory" [vs. 27].

-vs. 13: An eagle (aetos); this term can also refer to a vulture. Note its location, mid-heaven (mesouranema): cf. 19.17 for another use of this term with regard to birds of prey. He cries out woe three times (ouai) as a warning to earth's inhabitants, more specifically, to prepare them for the remaining three trumpets.

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Chapter Nine

The entirety of this chapter deals with the next two angels and may be outlined as follows:

-vs. 1: The fifth angel, vss. 1-12. He begins by a blowing his trumpet causing John the observer to see a star falling to earth which can represent Satan falling to earth: "I saw Satan fall like lightening from heaven" [Lk 10.18]. This identity of Satan with a star, more accurately, a shooting star which appears bright for a brief moment and then disappears, is born out by the rest of vs. 1. Note that he fell "into (eis) earth." Once there, he was given the key to the "bottomless pit." The words "was given" or the passive indicates that God is in control of events. Pit or abussos is the home of the dead: "'Who will descend into the abyss?', that is, to bring Christ up from the dead" [Rom 10.7]. Here Christ is described as having descended into this pit but does not remain there as is the case with Satan. Compare with Eph 4.8 which quotes Ps 68.18: "When he ascended on high he led a hosts of captives, and he gave gifts to men." Satan is not necessarily present in this pit; rather, he is given the key to it, the opposite of the apostolic privilege: "I will give you the keys of the kingdom of heaven" [Mt 16.19].

-vs. 2: Here either the fifth angel or the star/Satan (not clear which, most likely the latter) opens the shaft (phrear; also means well) to this pit resulting in smoke as from a furnace (kapnos). "The smoke of the land (referring to Sodom and Gomorrah) went up like the smoke of a furnace" [Gen 19.28]. Contrast this image with the offering of incense mentioned earlier.

-vs. 3: From the smoke came locusts, that is, from the bottomless pit, reminiscent of Ex 10.15: "They covered the face of the whole land so that the land was darkened." Such locusts had the capacity (again, "was given," as to indicate ultimate divine authority) to bite like scorpions. "Behold, I have given you authority to tread upon serpents and scorpions and over the power of the enemy; and nothing shall hurt you" [Lk 10.19]. Note the direct transmission of power (exousia) as opposed to the indirect transmission already noted, "was given."

-vs. 4: These locusts/scorpions were commissioned to harm (adikeo, as in 2.11 & 6.6) only persons without the "seal of God" (sphragis). Cf. 7.2-3 which mentions this same word but with regard to the "living God." "Go through the city, throughout Jerusalem, and put a mark upon the foreheads of the men who sigh and groan over all the abominations that are committed in it" [Ezk 9.4]. Perhaps there is a connection between this seal and those belonging to the seven seals, as though persons with it are immune to the seven destructive forces unleashed upon their unrolling. A similar notion is expressed with regard to the seven plagues against Egypt. Although the Egyptians suffered, Israel did not; for example: "Only in the land of Goshen where the people of Israel were, there was no hail" [Ex 9.26].

-vs. 6: As a result of the locusts' sting, men will seek death but not find it: "Then they will begin to say to the mountains, 'Fall on us'" [Mt 23.30].

-vss. 7-10: A description of the locusts: like horses for battle, crowns of gold, human faces, woman's hair, lion's teeth, scales like iron breastplates, wings sounded like chariots, tails like scorpions, their stings lasted five months. Contrast the locusts' armor with that of faith in Jesus Christ. The italicized terms are those defensives to combat the locusts: "Having girded your loins with truth and having put on the breastplate of righteousness, and having shod your feet with the equipment of the gospel of peace; above all taking the shield of faith with which you can quench all the flaming darts of the evil one. And take the helmet of salvation and the sword of the Spirit which is the word of God" [Eph 6.14-17]. In sum we have truth, breastplate, equipment, shield, helmet and sword to counter the locusts.

-vs. 11: King over locusts: the angel of bottomless pit (abussos). The Hebrew name is Abaddon (Destruction) and the Greek name is Apollyon (Destroyer). "Sheol is naked before God, and Abaddon has no covering" [Job 26.6].

-vs. 13: Introduction of the second angel who also blows his trumpet. He receives instructions from a voice (phone) or in the Greek text, "one voice." While certainly attributable to God, it is not expressly mentioned here. The voice's location, however, is enough to associate it with him: "from (ek) four horns of the golden altar." While one, this phone is four-fold or from these horns (keras). "And you shall overlay it with pure gold, its top and its sides round about and its horns" [Ex 30.3]. Note that this altar is one on which incense is to be burned (cf. vs. 1). The location of this incense-altar is "before (enopion) God."

-vs. 14: This one/four-fold voice gives a command to release the four angels at the River Euphrates, eastern boarder of the Roman Empire. Note the transference of this one voice to one angel and then to four angels.

-vs. 15: The four angels are held in readiness for a specific time which here is given ascending from the smallest to the greatest division of time in the sense of chronos: hour, day, month and year. Their purpose: to kill a third of mankind.

-vs. 16: Number of troops released by the four angels: twice ten thousand times ten thousand or two hundred million. John hears their number, not necessarily sees it.

-vs. 17: John states that this hearing takes place in the context of a vision (horasis). "And your young men shall see visions" [Acts 2.17, quoting from Joel]. Refer back to 1.10: "I was in the Spirit on the Lord's day." Thus the Holy Spirit and Sunday are part of this vision. Vs. 17 continues to describe the horses and riders: breastplates the color of fire, sapphire and sulphur; horse heads like heads of lions with fire, smoke and sulphur issuing from their mouths which slew a third of mankind (vss. 18-19).

-vs. 20: Despite such horrible plagues, the rest of mankind did not repent (metanoeo) which here has two parts: 1) their works and worship of demons and 2) murders, sorceries, immorality and theft (vs. 21). "Repent, for the kingdom of God is at hand" [Mt 3.2]. Perhaps such persons failed to see the role the four angels had in sending these plagues.

Chapter Ten

Vs. 1: Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head and his face was like the sun and his legs like pillars of fire.

Verses 10.1 through 11.13 provide an interlude between the sixth and seventh trumpets. Contrast this "mighty angel" (ischuros, in the sense of being strong) with the little scroll (biblaridion) in the next verse. He is descending (katabaino) from heaven to earth, an action inverse to Christ's ascension: "This Jesus who was taken up from you into heaven will come in the same way as you saw him go into heaven" [Acts 1.11]. The angel is wrapped (periballo) in a cloud, that is, fully surrounded by it much like YHWH on Mount Sinai: "Lo, I am coming to you in a thick cloud, that the people may hear when I speak with you and may also believe you forever" [Ex 19.9]. The Hebrew here is behav hehanan, the former term signifying anything dark.

In addition to this (dark) cloud, the angel has a rainbow (iris, cf. 4.3) over his head; most likely this phenomenon signifies that the cloud is full of rain and that the storm has passed. "I set my bow in the cloud, and it shall be a sign of the covenant (i.e., the 'little scroll') which is between me and the earth" [Gen 9.13].

The angel's face resembled the sun and his legs, pillars of fire. Thus the image is of the angel's torso being enwrapped in the cloud with the rest of his body endowed with a luminous quality. Stulos for pillar (cf. 3.12): "And the Lord went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light" [Ex 13.21]. Thus we have two types of pillars or means of support. Note that both are not stationary but are in the process of moving.

Vs. 2: He had a little scroll open in his hand. And he set his right foot on the sea and his left foot on the land.

Biblaridion for little scroll in contrast to 5.1's (and elsewhere) scroll (biblion). The perfect passive participle of anoigo (to open) suggests that this book has been opened in heaven before the angel's descent and will remain so into the future.

Two uses of the preposition epi (upon): sea and land. Implied here is that both feet rest upon the surface of each element, not in it as in the sea, symbolic of God's lordship over the two.

Vs. 3: And called out with a loud voice like a lion roaring; when he called out, the seven thunders sounded.

A continuation from the previous verse where the mighty angel roars (mukaomai) like a lion quite different from the one of Ps 22.13: "They open wide their mouths at me, like a ravening and roaring lion." However, the angel's roaring is a threat to those who hide themselves from God as depicted in the last several verses.

"Seven thunders" (bronte) as in 6.1 with regard to one of the four living creatures. These thunders are not specified, but again consider the importance of the number seven which was noted earlier. They may correspond to the seven churches and seven angels whose trumpet blasts sound like thunder. Often thunder is used to signify God speaking, and Psalm 27 has the following characteristics of this divine voice: powerful, full of majesty, breaks cedars of Lebanon, makes Lebanon skip like a calf, makes Sirion skip like a young wild ox, shakes the wilderness of Kadesh, makes oaks whirl, strips forests bare. Also note that vs. 7 has this same voice "flash forth flames of fire." I.e., the invisible voice manifests itself not only by sound but by light.

Vs. 4: And when the seven thunders had sounded, I was about to write but I heard a voice from heaven saying, "Seal up what the seven thunders have said, and do not write it down."

Here John stands ready to record the sound of the seven thunders but a voice (phone) hinders him. Such a voice is not identified, perhaps from God or an angel "from (ek) heaven." This phrase situates John as not being in heaven per se but in a kind of middle ground of "in the Spirit" (1.10) when he started having his vision. Nevertheless, John proceeds not to write but to seal (sphragizo) what he heard. In a sense, this action is opposite to that of the "little seal" of vs. 2. Thus John resembles one of the angels by his sealing; he alone is entrusted with knowing the content of this sounding by the seven thunders. "The vision of the evenings and the mornings which has been told is true; but seal up the vision, for it pertains to many days hence" [Dan 8.26].

Vs. 5: And the angel whom I saw standing on sea and land lifted up his right hand to heaven.

Such lifting up (airo) of one's hand-in this case an angelic one-can be the sign of a pledge or an oath which follows in the next verse. Both vss. 4 & 5 are taken from Dt 32.40 and Dan 12.7 respectively: "For I (Moses) lift up my hand to heaven and swear, as I live forever." "The man clothed in linen who was above the waters of the stream raised his right hand and his left hand toward heaven; and I heard him swear by him who lives forever that it would be for a time...when the shattering of the power of the holy people comes to an end all these things would be accomplished." Note that the verse under consideration has "into (eis) heaven" as though his hand penetrated into its very center.

Vs. 6: and swore by him who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, that there should be no more delay.

In the verse above cf. "into (eis) heaven" and compare with "forever (eis tous aionas) and ever." It is as though the two prepositions demonstrate a unity between the angel's swearing an oath and God's eternity. This "eis-ness" is carried over into the three divisions of creation: "what is in (en) it." The oath (omnumai) here pertains to a hastening of the fulfillment of God's plan contained in the little scroll. The word for delay here is chronos which also means temporal extension. I.e., that there should be no more time left.

Vs. 7: but that in the days of the trumpet call to be sounded by the seventh angel, the mystery of God as he announced to his servants the prophets, should be fulfilled.

Another use of the preposition en (in) with respect to "days of the trumpet call" (phone), this term implying a personal note to the trumpet's sound. Again, refer to the number seven as used pertaining to the siege and fall of Jericho where the priests sounded the trumpet (6.8). Hotan (when) in the Greek text is used here to show the simultaneity of the days, trumpet call and the angel. It serves to introduce the fulfillment (teleo) or completion of temporal extension noted in the last verse by the word chronos. "After this Jesus, knowing that all was now finished, said (to fulfil the scripture, Ps 69.21), 'I thirst,'" [Jn 19.28]. Here teleo is used twice, once with regard to the entirety of his mission and second, with regard to a particular Psalm verse.

Musterion or mystery connotes a secret, hidden purpose known only to initiates, in this case belonging to God. "...and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for long ages" [Rom 16.25]. In the verse at hand, musterion refers to the prophets: "Surely the Lord God does nothing without revealing his secret to his servants the prophets" [Am 3.7]. The Hebrew sod has a wider sense as in Ps 24.14: " Vs. 14: The friendship of the Lord is for those who fear him, and he makes known to them his covenant. Those who enjoy divine friendship, sod, stem from Jacob/Israel as in vs. 13; it requires that fear of Prov 1.7. Sod also means a couch, assembly, therefore an abiding relationship; the notion of reclining may be associated with sharing a meal as Christ with his disciples at the Last Supper. At a sod there is often intimate conversation, reminiscent of Christ's discourse on his mission and coming of the Holy Spirit, that is, Christ divulged to the disciples his covenant, beryth: "for this is my blood of the covenant, which is poured out for many for the forgiveness of sins" [Mt 26.28].

Vs. 8: Then the voice which I had heard from heaven spoke to me again saying, "Go, take the scroll which is open in the hand of the angel who is standing on the sea and on the land."

Note the preposition "to (meta; also means with) me," signifying not so much a command which is present here but a conversation. John's going implies that he has to move from his place as observer to become an active participant. He takes the scroll or biblion from the angel mentioned in vs. 2 where the word biblaridion (little scroll) is used. Both scrolls are open; the latter seems intended for John as opposed to the former which is not. For John to get this biblion, he must traverse that in-between space, as it were, because the angel holding it is standing on both sea and land.

Vs. 9: So I went to the angel and told him to give me the little scroll; and he said to me, "Take it and eat; it will be bitter to your stomach but sweet as honey in your mouth."

A verse reminiscent of Ezk 2.8-3.3 where the scroll contains " lamentation and woe." This scrolls which Ezekiel eats is sweet to the taste; the one John eats is similarly sweet (glukos) but bitter (pikraino) in his stomach. Note the use of biblaridion or little scroll in contrast to the regular scroll (biblion) in vs. 8. This verse does not mention the angel holding open the former but does not preclude him having it. The sweetness in John's mouth is transitory despite its comparison with honey; its transference into bitterness is more abiding as it stays in the stomach.

Compare this sweetness and bitterness with Ps 34.8: "Taste and see that the Lord is good." The Hebrew verb taham (taste) involves full perception which here immediately results in seeing not the Lord himself but that he is good or tov.

Vs. 10 restates vs. 9 but from John's perspective, indicating that he is willing to follow the angel standing on sea and land; cf. remarks under vs. 8 above.

Vs. 11: And I was told, "You must again prophesy about many peoples and nations and tongues and kings."

The purpose of eating the little scroll, namely, for John to prophesy or propheteuo. This is in the form of a command, dei (must), which in Greek is combined with legousin moi, they said to me. "I will pour out my Spirit, and they shall prophesy" [Acts 2.18, citing Jl 3.28]. In the verse at hand, John is bidden to prophesy again (palin) which refers to the second half of Revelation, that is, to its conclusion.

The preposition epi (upon, over) is used with regard to peoples, nations, tongues and kings, a way of saying that John's prophecy will be "upon" them or from a position of authority much as God speaks from "above" to that which is "below." For a correspondence of this epi, cf. Jer 1.10: "See, I have set you this day over nations and over kingdoms."

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Chapter Eleven

Vs. 1: Then I was given a measuring rod like a staff, and I was told, "Rise and measure the temple of God and the altar and those who worship there.

The rod (kalamos) and staff (rhabdos) are symbolic of John's prophecy in that he may be said to be a type of Moses. The passive "was given" is used, most likely by the angel but perhaps to show that these two objects came from God. Kalamos fundamentally means a reed. "What did you go out into the wilderness to behold? A reed shaken by the wind" [Mt 11.7]? Also, "Your shoots are an orchard of pomegranates...with nard and saffron, calamus and cinnamon" [Sg 4.14]. With the Song verse in mind-the image of a garden enclosed-it may be seen as paralleling the similarly enclosed space of the temple John was bidden to measure. John's rod was "like a staff," the same term used in 2.27, "a rod of iron" (cf. that section). For another reference to rhabdos: "By faith Jacob, when dying, blessed each of the sons of Joseph, bowing in worship over the head of his staff" [Heb 11.21].

Another passive verb: "I was told," the result of which has three parts: rise (egeiro) in the sense of be awakened as well as to stand up. Once awoken, John is told to measure or metreo the temple at Jerusalem as well as its altar. This is similar to Zech 2.2: "'Where are you going?' And he said to me, 'To measure Jerusalem, to see what is its breadth and what is its length.'" The Hebrew term is chevel, something twisted or braided which can applied to anything inherited in the sense of having been meted out for one's possession. Another verse: "When he brought me there, behold, there was a man, whose appearance was like bronze, with a line of flax and a measuring reed in his hand" [Ezk 40.3]. The Hebrew term is madah which connotes extension. This second verse introduces a detailed description of temple area through chapter 42 which introduces the next chapter where "behold, the glory of the God if Israel came from the east."

The second part to be measured is the altar or thusuasterion as in 6.9 under which resided the souls of those who had been slain.

The third part to be measured are persons who worship (proskuneo) in the temple. Usually the act of measuring applies to inanimate objects. Since the temple and altar are intimately related to Israel as a nation, such measuring applies to their act of worship. John was determining the "breadth and length and height and depth" of Christ's love [Eph 3.18].

Vs. 2: But do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.

John is bidden not to measure (metreo) exothen which is further emphasized the command, leave that out or ekbale exothen, a second use of this same adverb. Exballo is a strong verb meaning to vigorously cast or throw something out (ek). Here the verb has a sense of permanent abandonment, never to be recovered.

Because the exterior court lacks divine measurement, the nations will trample (pateo) not only the temple but Jerusalem. "When you come to appear before me, who requires of you this trampling of my courts" [Is 1.12]? A temporal duration is set for this pateo, forty-two months or three and one-half years. "And I heard him swear by him who lives forever that it would be for a time, two times, and half a time; and that when the shattering of the power of the holy people comes to an end all these things would be accomplished" [Dan 12.7].

Vs. 3: And I will grant me two witnesses power to prophesy for one thousand two hundred and sixty days, clothed in sackcloth."

The conclusion of the words spoken to John by that voice from heaven (10.8) which here assumes a personal nature, "I." Martus or witness, not mentioned but possibly referring to Zerubbabel and Joshua (Zech 3.14) as well as Elijah and Moses (2 Kg 1.10). Regardless of who they are, these witnesses which act as a pair and thus have greater authority, are to prophesy (propheteuo); cf. 10.11 where John is given this ability with regard to peoples, nations, tongues and kings. In the case at hand, such prophecy has a specific duration, one thousand two hundred and sixty days or the forty-two months as in the previous verse. That is, their prophecy will last the same time as the nations when they trample Jerusalem.

Rev 6.12 has the sun "black as sackcloth" (sakkos), a sign of mourning. The verse at hand has the verb periballo (clothed) in the sense of being enveloped. One example is the population of Nineveh: "Let every man and beast be covered with sackcloth" [Jon 3.8]. Joshua in Zech 3.3 was clothed with filthy garments, and God exchanged them for "rich apparel" [vs. 4].

Vs. 4: These are the two olive trees and the two lampstands which stand before the Lord of the earth.

Comparison of the two unnamed prophets first to olives trees (elaia) because they provide fuel for the lampstands (luchnia) which may be compared with the seven in 1.12; they in turn are related to the seven churches to which Revelation is addressed. "I am like a green olive tree in the house of the Lord" [Ps 52.8]. Rahnan is the word for green. "He is like a tree planted by water...for its leaves remain green" [Jer 17.8].

With regard to the lampstands: "You shall make a lampstand of pure gold" [Ex 25.31] which is for the altar. Note the singular case as opposed to the plural. It is made "after the pattern which is being shown you on the mountain" [vs. 40] which is not unlike the "mountain" where John is receiving his revelation of these events.

Both prophets as olive trees and lampstands are before the Lord, enopion, more specifically, the Lord of "all the earth." That is to say, the two prophets are sent from heaven to earth.

Vs. 5: And if anyone would harm them, fire pours from their mouth and consumes their foes; if anyone would harm them, thus he is doomed to be killed.

The verse at hand repeats the same injunction with regard to adikeo where the accompanying same verb (thelo) is now in the aorist active subjunctive, indicating a more vague type of threat. The Greek for "doomed" is dei, it is necessary, suggesting predetermination and a sense of binding.

Vs. 6: They have power to shut the sky, that no rain may fall during the days of their prophesying, and they have power over the waters to turn them into blood and to smite the earth with every plague, as often as they desire.

The two unnamed prophets can prevent rainfall, reminiscent of Elijah to whom God said "there shall be neither dew nor rain these years except by my word" [1 Kg 17.1]. Here God's word parallels the prophets' act of prophesying, the noun propheteia being used. Note that such prophecy is restricted to days which implies a kairos or special time; according to 11.3 this kairos last 1260 days. Also their prophecy is divinely mandated: exousia or power. "Since you have given him power over all flesh, to give eternal life to all whom you have given him" [Jn 17.2].

The second exousia is with respect to waters which here suggests potable water. The two prophets resemble Moses and Aaron: "and all the water that was in the Nile turned to blood" [Ex 7.20]. Moses effected this transformation through his rod; while the two prophets of Revelation were not given a rod, John was given a measuring rod (cf. 11.1).

The third exousia is to inflict earth with plagues (plege) which are indefinite as opposed to the specific seven plagues of Exodus. The two prophets could do this at will (thelo being the verb).

Vs. 7: And when they have finished their testimony, the beast that ascends from the bottomless pit will make war upon them and conquer them and kill them.

Finished or teleo in the sense of bringing to a completion at the end of their testimony (marturia) which lasts 1260 days. This verb connotes attainment of a given time, a kairos, which is either complete in and by itself or sets the stage for something else. For the use of a noun derived from this verb, cf. Heb 7.11: "Now if perfection had been attainable through the Levitical priesthood, what further need would there have been for another priest to arise after the order of Melchizedek?"

The finishing mentioned in this verse leads from the kairos of the two prophets' testimony to the kairos of the beast or therion which connotes something wild and untamed. It is as this juncture that the beast makes his entry into Revelation. "All you beasts of the field, come to devour" [Is 56.9]. He ascends from the bottomless pit (abussos) or lowest part of the earth; cf. 9.1 where the fifth angel is given a key to this place. "And four great beasts came up out of the sea, different from one another" [Dan 7.3]. Also, "As I looked, this horn made war with the saints and prevailed over them" [vs. 7.21]. Perhaps the number four can be taken as the opposite to the traditional four cardinal directions as well as the four elements of earth, air, fire and water.

The beast's kairos consists in three stages against the two prophets: making war, conquering and then killing them.

Vs. 8: And their dead bodies will lie in the street of the great city which is allegorically called Sodom and Egypt where their Lord was crucified.

The city is Jerusalem, the adjective great (megalos) suggesting it being center of Israel's religion centered upon the temple. Note singular street (plateia) as well as singular body (ptoma, "of them"); cf. vs. 5 with singular mouth and the two prophets. Compare the singular street of this Jerusalem with the equally singular street of the heavenly Jerusalem: "and the street of the city was pure gold, transparent as glass" [21.21].

The Greek for allegorically is pneumatikos which literally reads spiritually as referring to Sodom and Egypt. The former was destroyed because God did not find even ten righteous people in it (cf. Gen 18.32); the latter was the scene of seven plagues and the land which held Israel bondage. "If the Lord of hosts had not left us a few survivors, we should have been like Sodom and become like Gomorrah" [Is 1.9].

There seems to be a connection between pneumatikos and hopou (where), that is, a direct correspondence between Jerusalem and Christ's crucifixion as well as the two prophets. "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you" [Lk 13.34]! Although this Jerusalem has one street as noted above, Christ was crucified outside the city (cf. Mt 27.32-3).

Vs. 9: For three days and a half men from the peoples and tribes and tongues and nations gaze at their dead bodies and refuse to let them be placed in a tomb.

The preposition ek (from) is used with people, tribes, tongues and nations to indicate that not everyone from these groups is involved, only an unspecified amount. Such were gathered in Jerusalem and may be contrasted with those who witnessed Pentecost (cf. Acts 2.5-12). The time period during which these peoples gazed (blepo) at the two dead prophets is three and a half days. Compare with the comparable time (another kairos) between Christ's death and resurrection: "and when he is killed after three days he will rise" [Mk 9.31].

Vs. 10: And those who dwell on the earth will rejoice over them and make merry and exchange presents because these two prophets had been a torment to those who dwell on the earth.

Those dwelling on earth (katoikeo) in the sense of making a permanent home. Such permanency is also associated with Satan: "I know where you dwell, where Satan's throne is" [2.13]. Such persons may include the groups of people in the previous verse as well as others who share their earthly permanency. Those who witnessed the prophets' deaths acted as emissaries to proclaim their demise, the opposite of Christ's commission "to make disciples of all nations" [Mt 28.19].

As a result of hearing such "good news," earthly dwellers express their delight by rejoicing (chairo), making merry (euphraino) and exchange of presents (dora pempo). The Greek adds allelos (one another) to stress the intensity of this joy. The obvious cause is that their torment (basanizo, verb) has been apparently cured. Compare with that torment sent by the fifth angel in the form of locusts: "They were allowed to torture them for five months but not to kill them, and their torture was like the torture of a scorpion" [9.5]. It is though the earthly dwellers sought revenge for this fifth plague. Note the second use of katoikeo; it and the first one have the preposition epi (upon) to signify permanence.

Vs. 11: But after the three and a half days a breath of life from God entered them, and they stood up on their feet, and great fear fell on those who saw them.

A verse reminiscent of Ezk 37: "Come from the four winds, O breath, and breathe upon these slain, that they may live" [vs. 9]. Here breath is ruach, a term commonly used for the (Holy) Spirit. In the verse at hand note the use of prepositions: "breath of life from (ek) God entered (eiserchomai; prefix eis, into) them." I.e., a singular "from" effects a double "into," signifying thorough penetration by the divine ruach. Such penetration is signified by the two prophets "standing on their feet:" they are fully and thoroughly alive. The Greek equivalent for the Hebrew ruach here is pneuma; better, it is associated with life (zoe).

As a result of this in-breathing people who saw (theoreo) the two revived prophets were afraid. Note use of the verb which signifies a beholding, not just a simple gaze. The impact of such beholding is enhanced by the fact that the people weren't simply afraid; rather, fear fell upon (epi) them...it impacted them with as much thoroughness as the ruach which revived the prophets.

Verse 11 may be read in light of the Pentecost event: "and they (onlookers) were amazed and wondered" [Acts 2.7].

Vs. 12: Then they heard a loud voice from heaven saying to them, "Come up hither!" And in the sight of their foes they went up to heaven in a cloud.

Compare with 4.1, the same command to ascend (anabaino): "And the first voice which I had heard speaking to me like a trumpet said, 'Come up hither, and I will show you what must take place after this.'" Once the divine pneuma/ruach had entered the two prophets, they do not remain on earth but are summoned hither (hode) or in a place which is radically different from their previous condition. Here a "loud voice" effects the command; with respect to Christ's Ascension (anabasis), he accomplished this by having been acted upon: "He was lifted up, and a cloud took him out of their sight" [Acts 1.9]. Also, cf. Elijah's ascent: "And Elijah went up by a whirlwind into heaven" [2 Kg 2.11].

Addition of the prophets' foes who beheld this event enhances the dramatic element. Note that the Greek text uses the verb theoreo again, they saw. Both the above two ascents occur in the sight of disciples as opposed to foes (echthros).

Vs. 13: And at that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Hour (hora) is the equivalent to a kairos event, the book of Revelation forming one with numerous subdivisions. The kairos under consideration consists of an earthquake (seismos) much as at Christ's crucifixion: "And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split" [Mt 27.51]. In addition to a relatively small part of Jerusalem being destroyed-the other nine tenths are to remain as witness for further events or kairoi-seven thousand people perish. The Greek text reads, "the names (omona) of men." Use of "name" can imply a more thorough destruction, name being synonymous with the essence of a person or thing. "Whose names are in the book of life" [Phil 4.3].

The destruction in vs. 13 first causes terror (emphobos), the prefix em- signifying thoroughness. Such terror is not an end in itself but to cause those so penetrated to give God glory (doxa). Note the added "of heaven" as to stress the sharp distinction between it and the events taking place on earth.

Vs. 14: The second woe has passed; behold, the third woe is soon to come.

A brief statement with regard to the second of seven woes or ouai. This word is an interjection as well as a noun; cf. 8.13. The adverb tachu is used for soon which implies quickly. This suddenness may be contrasted with the verb aperchomai, to pass.

Vs. 15: Then the seventh angel blew his trumpet, and there were loud voices in heaven saying, "The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever."

Cf. 8.2: "Then I saw the seven angels who stand before God, and seven trumpets were given to them." The verse at hand has a direct correspondence between this trumpet (salpizo, the verb being used) and "loud (megalos, great) voices." As noted in other places, the number seven suggests the fall of Jericho. There the priests blew the trumpets at Joshua's command; he also told the Israelites to shout (cf. Jos 6.16), a direct result of the trumpet sound.

Vs. 15 does not specific the source of voices, only their location, heaven. From their position there, such voices proclaim a transference of two locations with one common element, kingdom (basileia), which suggests a hierarchy and distribution of power. The Greek text brings out the definitive nature of this transference by the word order: of world (tou kosmou) of Lord (tou kuriou), of Christ (tou Christou). Compare with Jn 18.36: "My kingship is not of this world." Here the preposition ek (from) is used with respect to kosmos; Christ's rule does not emanate from the world which is a different sense from vs. 15's tou (kosmou).

Vs. 15 clearly states that Christ's basileia has fully assumed the nature of the world by use of gignomai, to become. Two distinctions are made: "of our Lord" and "of his (God the Father) Christ." Thus the divine basileia is governed from above and from below, the latter in the sense of "our" sharing in this governance. "Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" [Mt 16.19].

Vs. 15 concludes with the verb basileuo (to reign) with respect to Jesus Christ. Note future tense of this verb; the tense implies in completion which remains to be developed in the remaining chapters of Revelation.

Verse 16 mentions the twenty-four elders first introduced in 4.4 which could be taken as Israel's twelve patriarchs as well as the twelve disciples of Jesus Christ. Their position on thrones signifies rule much in the sense of basileia does in vs. 15. In the verse at hand, such elders worship (proskuneo, cf. 4.10) God which serves as a preface to hymn of praise in vss. 17-18 which may be outlined as follows:

-vs. 17: the twenty-four elders give thanks (eucharisteo) to God as Kurios and Pantokrator which here is equivalent to God being acknowledged in two tenses: "who are" and who was." Compare this use of present and past tenses with the future tense of vs. 16 ("and he shall reign forever and ever"). The verb eucharisteo often signifies a religious gesture performed before a meal and has liturgical connotations: "He took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples" [Mt 15.36]. Vs. 17 resembles 1.8 with the title Pantokrator as well as the two tenses.

-vs. 18: Orgizo for to rage; compare this verse with Ps 46.6: "The nations rage, the kingdoms totter; he utters his voice, the earth melts." This psalm verse parallels such raging with an earthquake to symbolize the intense violence by nations. "The king was angry, and he sent his troops and destroyed those murderers and burned their city" [Mt 22.7]. Here Christ-as-king is the one who is angry to counter that of the nations; ethnos, the Hebrew term being goy as in Ps 46.6. Such is one meaning of divine orge coming in vs. 18.

Concomitant with this orge both by nations and by God is the time (kairos) for judgment (krino) with regard to the dead (cf. 20.12+). "For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get" [Mt 7.2]. Such judgment has two parts: 1) a reward (misthos) for servants which are subdivided into prophets and saints along with those fearing God's name who are also subdivided into small and great. "Rejoice and be glad, for your reward is great in heaven" [Mt 5.12]; 2) destroying those who destroy the earth. The same verb diaphtheiro is used suggesting a type of ecological destruction.

Vs. 19: Then God's temple in heaven was opened, and the ark of his covenant was seen within his temple; and there were flashes of lightening, loud noises, peals of thunder, and earthquake and heavy hail.

An apt conclusion for Chapter Eleven which has the heavenly temple (naos) opened in heaven, implying that the one in Jerusalem has been closed or destroyed. The same applies to the ark (kibotos). Kibotos also applies to Noah: "until the day when Noah entered the ark" [Mt 24.38]. Consider this verse in light of Lk 23.45: "and the curtain of the temple was torn in two." The verse at hand does not specify who or what opens the temple; it is as though a self-actuated motion effects this. The same applies to the ark which remains closed and its contents unseen. King Solomon was the one who brought the ark into the temple which replaced the tent: "Then the priests brought the ark of the covenant of the Lord to its place, in the inner sanctuary, underneath the wings of the cherubim" [1 Kg 8.6].

The ark contained "nothing except the two tables of stone which Moses put there at Horeb (cf. Dt 10.2), where the Lord made a covenant with the people of Israel when they came out of the land of Egypt" [1 Kg 8.9]. The use of nothing ('eyn) is interesting as if to negate human curiosity. It also serves to focus attention upon the stone tables given at Horeb, also known as Sinai. God descended upon this mountain God, and the opening of the temple to make the ark visible in vs. 19 may be seen as fulfilling this manifestation. "On the morning of the third day there were thunders and lightening and a thick cloud upon the mountain, and a very loud trumpet blast, so that all the people who were in the camp trembled" [Ex 19.16]. The dramatic elements belonging to the heavenly and earthly manifestations of God may be perceived as a barrier: "The people cannot come up to Mount Sinai; for you yourself did charge us saying, 'Set bounds about the mountains and consecrate it'" [Ex 19.23]. Such boundary making hearkens back to John at the beginning of Chapter Eleven: "Then I was given a measuring rod like a staff and I was told, 'Rise and measure the altar and those who worship there.'"

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