Յայտնութիւն / Revelation - 4 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Начиная с 4: гл. и до 22: гл. 6: ст. идёт вторая часть Апокалипсиса, откровение которой получено частью при открытых вратах неба, а частью при открытом небе. Эта часть содержит в себе ряд (или пять порядков) явлений, которые картинно и символически изображают эсхатологию мира и церкви.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (ch. i.), so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly sight he saw, ver. 1-7. And then, II. The heavenly songs he heard, ver. 8, to the end.
Adam Clarke: Commentary on the Bible - 1831
John sees the throne of God in heaven surrounded by twenty-four elders; and four living creatures, full of eyes; which all join in giving glory to the Almighty, Rev 4:1-11.
Albert Barnes: Notes on the Bible - 1834
4:0: This chapter Rev 4:1-11 properly commences the series of visions respecting future events, and introduces those remarkable symbolical descriptions which were designed to cheer the hearts of those to whom the book was first sent, in their trials, and the hearts of all believers in all ages, with the assurance of the final triumph of the gospel. See the Introduction.
In regard to the nature of these visions, or the state of mind of the writer, there have been different opinions. Some have supposed that all that is described was made only to pass before the mind, with no visible representation; others, that there were visible representations so made to him that he could copy them; others, that all that is said or seen was only the production of the author's imagination. The latter is the view principally entertained by German writers on the book. All that would seem to be apparent on the face of the book - and that is all that we can judge by - is, that the following things occurred:
(1) The writer was in a devout frame of mind - a state of holy contemplation - when the scenes were represented to him, Rev 1:10.
(2) the representations were supernatural; that is, they were something which was disclosed to him, in that state of mind, beyond any natural reach of his faculties.
(3) these things were so made to pass before him that they had the aspect of reality, and he could copy and describe them as real. It is not necessary to suppose that there was any representation to the bodily eye; but they had, to his mind, such a reality that he could describe them as pictures or symbols - and his office was limited to that. He does not attempt to explain them, nor does he intimate that he understood them; but his office pertains to an accurate record - a fair transcript - of what passed before his mind. For anything that appears, he may have been as ignorant of their signification as any of his readers, and may have subsequently studied them with the same kind of attention which we now give to them (compare the notes on Pe1 1:11-12), and may have, perhaps, remained ignorant of their signification to the day of his death. It is no more necessary to suppose that he understood all that was implied in these symbols, than it is that one who can describe a beautiful landscape understands all the laws of the plants and flowers in the landscape; or, that one who copies all the designs and devices of armorial bearings in heraldry, should understand all that is meant by the symbols that are used; or, that one who should copy the cuneiform inscriptions of Persepolis, or the hieroglyphics of Thebes, should understand the meaning of the symbols. All that is demanded or expected, in such a case, is, that the copy should be accurately made; and, when made, this copy may be as much an object of study to him who made it as to anyone else.
(4) yet there was a sense in which these symbols were real; that is, they were a real and proper delineation of future events. They were not the mere workings of the imagination. He who saw them in vision though there may have been no representation to the eye, had before him what was a real and appropriate representation of coming events. If not, the visions are as worthless as dreams are.
The visions open Rev 4:1-11 with a Theophany, or a representation of God. John is permitted to look into heaven, and to have a view of the throne of God, and of the worship celebrated there. A door (θύρα thura) or opening is made into heaven, so that he, as it were, looks through the concave above, and sees what is beyond. He sees the throne of God, and him who sits on the throne, and the worshippers there; he sees the lightnings play around the throne, and hears the thunder's roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers. In reference to this vision, at the commencement of the series of symbols which he was about to describe, and the reason why this was vouchsafed to him, the following remarks may be suggested:
(1) There is, in some respects, a striking resemblance between this and the visions of Isaiah Rev_. 6 and Ezekiel Ezek. 1. As those prophets, when about to enter on their office, were solemnly inaugurated by being permitted to have a vision of the Almighty, so John was inaugurated to the office of making known future things - the last prophet of the world - by a similar vision. We shall see, indeed, that the representation made to John was not precisely the same as what was made to Isaiah or what was made to Ezekiel; but the most striking symbols are retained, and that of John is as much adapted to impress the mind as either of the others. Each of them describes the throne, and the attending circumstances of sublimity and majesty; each of them Speaks of one on the throne, but neither of them has attempted any description of the Almighty. There is no delineation of an image, or a figure representing God, but everything respecting him is veiled in such obscurity as to fill the mind with awe.
(2) the representation is such as to produce deep solemnity on the mind of the writer and the reader. Nothing could have been better adapted to prepare the mind of John for the important communications which he was about to make than to be permitted to look, as it were, directly into heaven, and to see the throne of God. And nothing is better suited to impress the mind of the reader than the view which is furnished, in the opening vision, of the majesty and glory of God. Brought, as it were, into his very presence; permitted to look upon his burning throne; seeing the Rev_erent and profound worship of the inhabitants of heaven, we feel our minds awed, and our souls subdued, as we hear the God of heaven speak, and as we see seal after seal opened, and hear trumpet after trumpet utter its voice.
(3) the form of the manifestation - the opening vision - is eminently suited to show us that the communications in this book proceed from heaven. Looking into heaven, and seeing the vision of the Almighty, we are prepared to feel that what follows has a higher than any human origin; that it has come direct from the throne of God. And,
(4) there was a propriety that the visions should open with a manifestation of the throne of God in heaven, or with a vision of heaven, because that, also, is the termination of the whole; it is that to which all the visions in the book tend. It begins in heaven, as seen by the exile in Patmos; it terminates in heaven, when all enemies of the church are subdued, and the redeemed reign triumphant in glory.
The substance of the introductory vision in this chapter can be stated in few words:
(a) A door is opened, and John is permitted to look into heaven, and to see what is passing there, Rev 4:1-2.
(b) The first thing that strikes him is a throne, with one sitting on the throne, Rev 4:2.
(c) The appearance of him who sits upon the throne is described, Rev 4:3. He is "like a jasper and a sardine stone." There is no attempt to portray his form; there is no description from which an image could be formed that could become an object of idolatrous worship - for who would undertake to chisel anything so indefinite as what is merely "like a jasper or a sardine stone?" And yet the description is distinct enough to fill the mind with emotions of awe and sublimity, and to leave the impression that he who sat on the throne was a pure and holy God.
(d) Round about the throne there was a bright rainbow: a symbol of peace, Rev 4:3.
(e) Around the throne are gathered the elders of the church, having on their heads crowns of gold: symbols of the ultimate triumph of the church, Rev 4:4.
(f) Thunder and lightning, as at Sinai, announce the presence of God, and seven burning lamps before the throne represent the Spirit of God, in his diversified operations, as going forth through the world to enlighten, sanctify, and save, Rev 4:5.
(g) Before the throne there is a pellucid pavement, as of crystal, spread out like a sea: emblem of calmness, majesty, peace, and wide dominion, Rev 4:6.
(h) The throne is supported by four living creatures, full of eyes: emblems of the all-seeing power of him that sits upon the throne, and of his ever-watchful providence, Rev 4:6.
(i) To each one of these living creatures there is a unique symbolic face: respectively emblematic of the authority, the power, the wisdom of God, and of the rapidity with which the purposes of Providence are executed, Rev 4:7. All are furnished with wings: emblematic of their readiness to do the will of God Rev 4:8, but each one individually with a special form.
(j) All these creatures pay ceaseless homage to God, whose throne they are represented as supporting: emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise, Rev 4:8-9.
(k) To this the elders, the representatives of the church, respond: representing the fact that the church acquiesces in all the arrangements of Providence, and in the execution of all the divine purposes, and finds in them all ground for adoration and thanksgiving, Rev 4:10-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 4:1, John sees the throne of God in heaven; Rev 4:4, The four and twenty elders; Rev 4:6, The four beasts full of eyes before and behind; Rev 4:10, The elders lay down their crowns, and worship him that sat on the throne.
John Gill
INTRODUCTION TO REVELATION 4
This chapter contains an account of the second vision John saw, as preparatory to the sealed book, and the opening of it, as the first vision was to the epistles to the seven churches. The preface to this vision, or the introduction to it, and preparation of John for it, are in Rev_ 4:1, which declare the time of it, the position John was in, what he saw and heard, a call to him to come up, and the effect it had upon him; and then follows the vision itself, which is of a throne, described by the place where it was set, in heaven; and by him that sat upon it, Rev_ 4:2, who was like to a jasper and a sardine stone; and by what was about it, first a rainbow of an emerald colour, Rev_ 4:3, then four and twenty seats, with as many elders upon them, sitting clothed and crowned, Rev_ 4:4, and by what went out from it, lightnings, thunderings, and voices; and by what were before it, seven burning lamps, which are the seven spirits of God, Rev_ 4:5, and a sea of glass like crystal; and by what were between it all around, and the elders, four living creatures, described in general by their being full of eyes, before and behind, Rev_ 4:6, in particular, the first by its likeness to a lion, the second by its likeness to a calf, the third by its likeness to a man, and the fourth by its likeness to a flying eagle, Rev_ 4:7, and by what were common to them, first by their wings, of which they had each of them six; and by their eyes, they were full of within; and by their constant employment in celebrating the perfections of God, and in giving glory, honour, and thanks unto him, Rev_ 4:8, at which time also the four and twenty elders appear in a worshipping posture, and give adoration to God; partly by deeds, casting their crowns before his throne; and partly by words, ascribing glory, honour, and power to him; giving a reason for it, taken from his creating all things for his pleasure, Rev_ 4:10.
4:14:1: Եւ յետ այսր ամենայնի տեսի՝ եւ ահա դրունք երկնից բացեա՛լ էին, եւ ձայն փողոյն առաջնոյ զոր լուայ՝ խօսէ՛ր ընդ իս եւ ասէր. Ե՛լ այսր՝ եւ ցուցից քեզ զինչ լինելո՛ց է յապա՛ ժամանակս[5137]: [5137] Ոմանք. Եւ յետ այսորիկ տեսի... փողոյն զոր լուայ զառաջինն խօ՛՛... լինելոց է առ յապայն։
1: После сего я взглянул, и вот, дверь отверста на небе, и прежний голос, который я слышал как бы звук трубы, говоривший со мною, сказал: взойди сюда, и покажу тебе, чему надлежит быть после сего.
4 Այս բաներէն ետքը տեսայ, թէ երկնքի մէջ բացուած դուռ մը կար։ Առաջին ձայնը որ լսեցի՝ փողի նման էր, որ ինծի հետ կը խօսէր ու կ’ըսէր. «Հոս ելիր ու ասկէ ետքը ըլլալու բաները քեզի ցուցնեմ»։
Եւ յետ այսորիկ տեսի, եւ ահա [60]դրունք երկնից բացեալ էին``, եւ [61]ձայն փողոյն առաջնոյ զոր լուայ`` խօսէր ընդ իս եւ ասէր. Ել այսր, եւ ցուցից քեզ զինչ լինելոց է առ յապայն:

4:1: Եւ յետ այսր ամենայնի տեսի՝ եւ ահա դրունք երկնից բացեա՛լ էին, եւ ձայն փողոյն առաջնոյ զոր լուայ՝ խօսէ՛ր ընդ իս եւ ասէր. Ե՛լ այսր՝ եւ ցուցից քեզ զինչ լինելո՛ց է յապա՛ ժամանակս[5137]:
[5137] Ոմանք. Եւ յետ այսորիկ տեսի... փողոյն զոր լուայ զառաջինն խօ՛՛... լինելոց է առ յապայն։
1: После сего я взглянул, и вот, дверь отверста на небе, и прежний голос, который я слышал как бы звук трубы, говоривший со мною, сказал: взойди сюда, и покажу тебе, чему надлежит быть после сего.
4 Այս բաներէն ետքը տեսայ, թէ երկնքի մէջ բացուած դուռ մը կար։ Առաջին ձայնը որ լսեցի՝ փողի նման էր, որ ինծի հետ կը խօսէր ու կ’ըսէր. «Հոս ելիր ու ասկէ ետքը ըլլալու բաները քեզի ցուցնեմ»։
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4:11 Եւ սրանից յետոյ տեսայ, որ ահա երկնքի դռները բացուած էին. եւ առաջին փողի ձայնը, որ լսեցի, խօսում էր ինձ հետ ու ասում. «Ելի՛ր այստեղ, եւ քեզ ցոյց պիտի տամ, ինչ որ ապագայում լինելու է»:
4:1  μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῶ οὐρανῶ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡς σάλπιγγος λαλούσης μετ᾽ ἐμοῦ λέγων, ἀνάβα ὧδε, καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα.
4:1. Μετὰ (With) ταῦτα (to-the-ones-these) εἶδον, (I-had-seen,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"θύρα (a-portal) ἠνεῳγμένη (having-hath-had-come-to-be-opened-up) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"καὶ (and) ἡ (the-one) φωνὴ (a-sound) ἡ (the-one) πρώτη (most-before) ἣν (to-which) ἤκουσα (I-heard,"ὡς (as) σάλπιγγος ( of-a-trumpet ) λαλούσης (of-speaking-unto) μετ' (with) ἐμοῦ, (of-ME) λέγων (forthing," Ἀνάβα ( Thou-should-have-had-stepped-up ) ὧδε, (unto-which-moreover,"καὶ (and) δείξω (I-shall-show) σοι (unto-thee) ἃ ( to-which ) δεῖ ( it-bindeth ) γενέσθαι . ( to-have-had-became ) μετὰ (With) ταῦτα (to-the-ones-these,"
4:1. post haec vidi et ecce ostium apertum in caelo et vox prima quam audivi tamquam tubae loquentis mecum dicens ascende huc et ostendam tibi quae oportet fieri post haecAfter these things I looked, and behold a door was opened in heaven, and the first voice which I heard, as it were, of a trumpet speaking with me, said: Come up hither, and I will shew thee the things which must be done hereafter
1. After these things I saw, and behold, a door opened in heaven, and the first voice which I heard, as of a trumpet speaking with me, one saying, Come up hither, and I will shew thee the things which must come to pass hereafter.
After this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter:

1 Եւ սրանից յետոյ տեսայ, որ ահա երկնքի դռները բացուած էին. եւ առաջին փողի ձայնը, որ լսեցի, խօսում էր ինձ հետ ու ասում. «Ելի՛ր այստեղ, եւ քեզ ցոյց պիտի տամ, ինչ որ ապագայում լինելու է»:
4:1  μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῶ οὐρανῶ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡς σάλπιγγος λαλούσης μετ᾽ ἐμοῦ λέγων, ἀνάβα ὧδε, καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα.
4:1. post haec vidi et ecce ostium apertum in caelo et vox prima quam audivi tamquam tubae loquentis mecum dicens ascende huc et ostendam tibi quae oportet fieri post haec
After these things I looked, and behold a door was opened in heaven, and the first voice which I heard, as it were, of a trumpet speaking with me, said: Come up hither, and I will shew thee the things which must be done hereafter
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Выражение "после сего" может быть рассматриваемо как обычный переход Апокалипсиса к дальнейшему и представляет собою неопределенное указание времени. - "Взглянул" указывает на неожиданность появления предмета и на отсутствие связи с предыдущим полем зрения и может быть передано: я был в состоянии видения [Kliefoth]. Ев. Иоанну в его состоянии возбужденности представилось небо с открытою дверью, с открытым для его взора (и духа) доступом на небо, взойти куда его приглашал таинственный голос. Слышен голос "прежний"; поэтому под говорящим здесь естественно подразумевать Того же Иисуса Христа (I:10-15) как преподателя откровения [Hengstenberg, Kliefoth]. Звук голоса, говорившего по своей силе, был подобен звуку трубы. Голос повелевает Иоанну взойти сюда. Сравнивая это выражение с XI:12, необходимо приходится согласиться с мнением, по которому Иоанн действительно был восхищен духовно на небо [Ebrard].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Vision of Heaven.A. D. 95.
1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. 2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. 3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. 4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. 5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. 6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. 7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. 8 And the four beasts had each of them six wings about him; and they were full of eyes within--

We have here an account of a second vision with which the apostle John was favoured: After this, that is, not only "after I had seen the vision of Christ walking in the midst of the golden candlesticks," but "after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this I had another vision." Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe,

I. The preparation made for the apostle's having this vision.

1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed.

2. To prepare John for the vision, a trumpet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called up to it.

3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (ch. i. 10), whether in the body or out of the body we cannot tell; perhaps he himself could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe,

II. The vision itself. It begins with the strange sights that the apostle saw, and they were such as these:-- 1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was not empty; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world: His countenance was like a jasper and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. This jasper is a transparent stone, which yet offers to the eye a variety of the most vivid colours, signifying the glorious perfections of God; the sardine-stone is red, signifying the justice of God, that essential attribute of which he never divests himself in favour of any, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow about the throne, like unto an emerald, v. 3. The rainbow was the seal and token of the covenant of the providence that God made with Noah and his posterity with him, and is a fit emblem of that covenant of promise that God has made with Christ as the head of the church, and all his people in him, which covenant is as the waters of Noah unto God, an everlasting covenant, ordered in all things and sure. This rainbow looked like the emerald; the most prevailing colour was a pleasant green, to show the reviving and refreshing nature of the new covenant. 4. He saw four-and-twenty seats round about the throne, not empty, but filled with four-and-twenty elders, presbyters, representing, very probably, the whole church of God, both in the Old-Testament and in the New-Testament state; not the ministers of the church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne signifies their relation to God, their nearness to him, the sight and enjoyment they have of him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel church on earth, in its worshipping assemblies; and, in the higher sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceeding out of the throne; that is, the awful declarations that God makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gospel has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamps of fire burning before the throne, which are explained to be the seven Spirits of God (v. 5), the various gifts, graces, and operations of the Spirit of God in the churches of Christ; these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He saw before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister before the Lord (and this was called a sea), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed that are admitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of elders (as seems most probable), standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (v. 7), and these wings full of eyes within, to show that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit and are ministered unto; these stand and minister: they rest not night nor day. This now leads to the other part of the representation.

The Vision of Heaven.A. D. 95.
--8 And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, 10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

We have considered the sights that the apostle saw in heaven: now let us observe the songs that he heard, for there is in heaven not only that to be seen which will highly please a sanctified eye, but there is that to be heard which will greatly delight a sanctified ear. This is true concerning the church of Christ here, which is a heaven upon earth, and it will be eminently so in the church made perfect in the heaven of heavens.

I. He heard the song of the four living creatures, of the ministers of the church, which refers to the prophet Isaiah's vision, ch. vi. And here, 1. They adore one God, and one only, the Lord God Almighty, unchangeable and everlasting. 2. They adore three holies in this one God, the Holy Father, the Holy Son, and the Holy Spirit; and these are one infinitely holy and eternal Being, who sits upon the throne, and lives for ever and ever. In this glory the prophet saw Christ, and spoke of him.

II. He heard the adorations of the four-and-twenty elders, that is, of the Christian people represented by them; the ministers led, and the people followed, in the praises of God, v. 10, 11. Here observe,

1. The object of their worship, the same with that which the ministers adored: Him that sat on the throne, the eternal everliving God. The true church of God has one and the same object of worship. Two different objects of worship, either co-ordinate or sub-ordinate, would confound the worship and divide the worshippers. It is unlawful to join in divine worship with those who either mistake or multiply the object. There is but one God, and he alone, as God, is worshipped by the church on earth and in heaven.

2. The acts of adoration. (1.) They fell down before him that sat on the throne; they discovered the most profound humility, reverence, and godly fear. (2.) They cast their crowns before the throne; they gave God the glory of the holiness wherewith he had crowned their souls on earth and the honour and happiness with which he crowns them in heaven. They owe all their graces and all their glories to him, and acknowledge that his crown is infinitely more glorious than theirs, and that it is their glory to be glorifying God.

3. The words of adoration: they said, Thou art worthy, O Lord, to receive glory, and honour, and power, v. 11. Observe, (1.) They do not say, We give thee glory, and honour, and power; for what can any creature pretend to give unto God? But they say, thou art worthy to receive glory. (2.) In this they tacitly acknowledge that God is exalted far above all blessing and praise. He was worthy to receive glory, but they were not worthy to praise, nor able to do it according to his infinite excellences.

4. We have the ground and reason of their adoration, which is threefold:-- (1.) He is the Creator of all things, the first cause; and none but the Creator of all things should be adored; no made thing can be the object of religious worship. (2.) He is the preserver of all things, and his preservation is a continual creation; they are created still by the sustaining power of God. All beings but God are dependent upon the will and power of God, and no dependent being must be set up as an object of religious worship. It is the part of the best dependent beings to be worshippers, not to be worshipped. (3.) He is the final cause of all things: For thy pleasure they are and were created. It was his will and pleasure to create all things; he was not put upon it by the will of another; there is no such thing as a subordinate creator, that acts under and by the will and power of another; and, if there were, he ought not to be worshipped. As God made all things at his pleasure, so he made them for his pleasure, to deal with them as he pleases and to glorify himself by them one way or other. Though he delights not in the death of sinners, but rather that they should turn and live, yet he hath made all things for himself, Prov. xvi. 4. Now if these be true and sufficient grounds for religious worship, as they are proper to God alone, Christ must needs be God, one with the Father and Spirit, and be worshipped as such; for we find the same causality ascribed to him. Col. i. 16, 17, All things were created by him and for him, and he is before all things, and by him all things consist.
Adam Clarke: Commentary on the Bible - 1831
4:1: A door was opened in heaven - This appears to have been a visible aperture in the sky over his head.
Albert Barnes: Notes on the Bible - 1834
4:1: After this - Greek, "After these things"; that is, after what he had seen, and after what he had been directed to record in the preceding chapters. How long after these things this occurred, he does not say - whether on the same day, or at some subsequent time; and conjecture would be useless. The scene, however, is changed. Instead of seeing the Saviour standing before him Rev_. 1, the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there.
I looked - Greek, "I saw" - εἶδον eidon. Our word "look" would rather indicate purpose or intentions, as if he had designedly directed his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was any design on his part, and without saying how his thoughts came to be directed to heaven.
A door was opened - That is, there was apparently an opening in the sky like a door, so that he could look into heaven.
In heaven - Or, rather, in the expanse above - in the visible heavens as they appear to spread out over the earth. So Eze 1:1, "The heavens were opened, and I saw visions of God." The Hebrews spoke of the sky above as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth - describing it as it appears to the eye. In that expanse, or arch, the stars are set as gems (compare the notes on Isa 34:4); through apertures or windows in that expanse the rain comes down, Gen 7:11; and that is opened when a heavenly messenger comes down to the earth, Mat 3:16. Compare Luk 3:21; Act 7:56; Act 10:11. Of course, all this is figurative, but it is such language as all people naturally use. The simple meaning here is, that John had a vision of what is in heaven as if there had been such an opening made through the sky, and he had been permitted to look into the world above.
And the first voice which I heard - That is, the first sound which he heard was a command to come up and see the glories of that world. He afterward heard other sounds - the sounds of praise; but the first notes that fell on his ear were a direction to come up there and receive a Revelation respecting future things. This does not seem to me to mean, as Prof. Stuart, Lord, and others suppose, that he now recognized the voice which had first, or formerly spoken to him Rev 1:10, but that this was the first in contradistinction from other voices which he afterward heard. It resembled the former "voice" in this, that it was "like the sound of a trumpet," but besides that there does not seem to have been anything that would suggest to him that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable.
Was as it were of a trumpet - It resembled the sound of a trumpet, Rev 1:10.
Talking with me - As of a trumpet that seemed to speak directly to me.
Which said - That is, the voice said.
Come up hither - To the place whence the voice seemed to proceed - heaven.
And I will show thee things which must be hereafter - Greek, "after these things." The reference is to future events; and the meaning is, that there would be disclosed to him events that were to occur at some future period. There is no intimation here when they would occur, or what would be embraced in the period referred to. All that the words would properly convey would be, that there would be a disclosure of things that were to occur in some future time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: After: Rev_. 1:1-3:22
a door: Exo 1:1; Mat 3:16; Mar 1:10; Luk 3:21; Act 7:56, Act 10:11
the first: Rev 1:10, Rev 16:17
Come: Rev 11:12; Exo 19:24, Exo 24:12, Exo 34:2, Exo 34:3
and I: Rev 1:19, Rev 22:6; Joh 16:13
Geneva 1599
4:1 After (1) this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.
(1) Hereafter follows the second part of this book, altogether prophetical foretelling those things which were to come, as was said in (Rev_ 1:19). This is divided into two histories: one common to the whole world, till Chapter 9 and another unique to the Church of God, till Chapter 22. These histories are said to be described in several books (Rev_ 5:1, Rev_ 10:2). Now this verse is a passage from the former part to this second: where it is said, that heaven was opened, that is, that heavenly things were unlocked and that a trumpet sounded in heaven, to stir up the apostle, and call him to the understanding of things to come. The first history has two parts: one the causes of things done and of this whole revelation in this next chapter, another of the acts done in the next four chapters. The principal causes according to the economy or dispensation of it, are two: One the beginning, which none can approach, that is, God the Father, of whom is spoken in this chapter. The other, the Son, who is the secondary cause, easy to be approached, in that he is God and man in one person; (Rev_ 5:5-9).
John Gill
4:1 After this I looked,.... After John had seen the vision of Christ, in the midst of the golden candlesticks, with seven stars in his right hand; after he was bid to write what he had seen, and what were, and should be hereafter; and after he had by order written the seven epistles to the seven churches, he looked about him to see what else he could, having his desires and expectations raised of seeing more, and other things, for the eye is never satisfied with seeing; though this is to be understood, not of looking with the eyes of his body, but with the eyes of his mind; of his beholding things in a visionary way, as the prophets did, whence they are called "seers", and their prophecies "visions": how long this was after the first vision is not certain, it may be but a few minutes; and it is to be observed, that as the first chapter of this book, with the vision in it, is the preface or introduction to the church prophecy delivered out in the seven epistles; so this and the following chapter, with the vision therein, contain the preface or introduction to the book prophecy exhibited in the opening of the seven seals of the sealed book:
and behold, a door was opened in heaven: not in a literal sense, as the heavens were opened at Christ's baptism, and at Stephen's martyrdom, but in a figurative sense; and the phrase is to be understood of a discovery of things that were, or were to be in the church of God, which in this book is oftentimes signified by "heaven": and it must be conceived as done in a visionary way, just as Ezekiel, in the visions of God, was brought to Jerusalem, and the temple there, and in at a door was shown all the abominations committed in the court and temple; so John, in a visionary way, through an opened door, had a scene of things in the church presented to him, as follows:
and the first voice which I heard was, as it were, of a trumpet talking with me; this voice is not called the first voice with respect to any other voices that were to follow; but it designs the former voice, the voice that John heard behind him, when he saw the first vision; and this, as that, was clear, loud, and sonorous as a trumpet, so that he thoroughly heard, and rightly understood what was said; it was the same Person that made the following representation of things as did then, even he who is the Alpha and the Omega, the Lord Jesus Christ, the author of the whole revelation; the "first" is left out in the Arabic version: the allusion is to the blowing of trumpets at the opening of the door of the temple;
"every day there were one and twenty soundings of a trumpet in the temple, three , "at the opening of the doors", and nine at the daily morning sacrifice, and nine at the daily evening sacrifice (f).''
And one of them was called the great door of the temple; and he that slew the daily sacrifice, did not slay till he heard the sound of that door when it was opened (g); so here at the opening of the door in heaven, in the church, of which the temple was a type, the voice of the Son of God is heard as the sound of a trumpet, talking loudly and familiarly to John:
which said, come up hither; from the isle of Patmos, where he was, up to heaven; not into the third heaven, where Paul was caught up, but rather up into the Gospel church, the Jerusalem which is above; though this, as before, is to be understood in a visionary way, in like manner as Ezekiel was lifted up by the Spirit between the earth and the heavens; and so John, in a vision, was called up from Patmos into the air, where he had a representation of the church made unto him:
and I will show thee things which must be hereafter; in the world, in the Roman empire, and in the church of God, to the end of the world; not but that there were some things shown him, as before, in the church prophecy, which had been, and were, and which was done to give him a complete view of things from first to last: and these things were shown in the following visions of the seals, trumpets, and vials, and by the Lord Jesus Christ, who talked with him, and to whom this revelation was given to show unto his servants; and it was of things that "must" be, because determined and resolved upon in the unalterable purposes and decrees of God.
(f) Misn. Succa, c. 5. sect. 5. (g) Misn. Tamid, c. 3. sect. 7.
John Wesley
4:1 After these things - As if he had said, After I had written these letters from the mouth of the Lord. By the particle and, the several parts of this prophecy are usually connected: by the expression, after these things, they are distinguished from each other, Rev_ 7:9; Rev_ 19:1. By that expression, and after these things, they are distinguished, and yet connected, Rev_ 7:1; Rev_ 15:5; Rev_ 18:1. St. John always saw and heard, and then immediately wrote down one part after another: and one part is constantly divided from another by some one of these expressions. I saw - Here begins the relation of the main vision, which is connected throughout; as it appears from "the throne, and him that sitteth thereon;" "the Lamb;" (who hitherto has appeared in the form of a man;) " the four living creatures;" and " the four and twenty elders," represented from this place to the end. From this place, it is absolutely necessary to keep in mind the genuine order of the texts, as it stands in the preceding table. A door opened in heaven - Several of these openings are successively mentioned. Here a door is opened; afterward, "the temple of God in heaven," Rev_ 11:19; Rev_ 15:5; and, at last, "heaven" itself, Rev_ 19:11. By each of these St. John gains a new and more extended prospect. And the first voice which I had heard - Namely, that of Christ: afterward, he heard the voices of many others. Said, Come up hither - Not in body, but in spirit; which was immediately done.
Robert Jamieson, A. R. Fausset and David Brown
4:1 VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES. (Rev_ 4:1-11)
After this--Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (Rev_ 1:19), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.
I looked--rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.
was--Omit, as not being in the Greek.
opened--"standing open"; not as though John saw it in the act of being opened. Compare Ezek 1:1; Mt 3:16; Acts 7:56; Acts 10:11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.
the first voice which I heard--the voice which I heard at first, namely, in Rev_ 1:10; the former voice.
was as it were--Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.
Come up hither--through the "open door."
be--come to pass.
hereafter--Greek, "after these things": after the present time (Rev_ 1:19).
4:24:2: Եւ ժամանեալ յիս Հոգի. եւ տեսի աթոռ մի՝ զի կա՛յր յերկինս[5138]: [5138] Ոմանք. Եւ վաղվաղակի եղէ ես Հոգւով, եւ ահա աթոռ անդ յերկինս։
2: И тотчас я был в духе; и вот, престол стоял на небе, и на престоле был Сидящий;
2 Եւ շուտ մը Հոգին իմ վրաս եկաւ։ Տեսայ թէ աթոռ մը դրուած էր երկնքի մէջ։
Եւ վաղվաղակի եղէ ես Հոգւով, եւ ահա աթոռ անդ [62]յերկինս:

4:2: Եւ ժամանեալ յիս Հոգի. եւ տեսի աթոռ մի՝ զի կա՛յր յերկինս[5138]:
[5138] Ոմանք. Եւ վաղվաղակի եղէ ես Հոգւով, եւ ահա աթոռ անդ յերկինս։
2: И тотчас я был в духе; и вот, престол стоял на небе, и на престоле был Сидящий;
2 Եւ շուտ մը Հոգին իմ վրաս եկաւ։ Տեսայ թէ աթոռ մը դրուած էր երկնքի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
4:22 Եւ իսկոյն Հոգին բռնեց ինձ: Եւ ահա տեսայ մի աթոռ այնտեղ, երկնքում.
4:2  εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῶ οὐρανῶ, καὶ ἐπὶ τὸν θρόνον καθήμενος,
4:2. εὐθέως (unto-straight) ἐγενόμην ( I-had-became ) ἐν (in) πνεύματι: (unto-a-currenting-to,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"θρόνος (a-throne) ἔκειτο ( it-was-situating ) ἐν (in) τῷ (unto-the-one) οὐρανῷ, (unto-a-sky,"καὶ (and) ἐπὶ ( upon ) τὸν ( to-the-one ) θρόνον ( to-a-throne ) καθήμενος , ( sitting-down ,"
4:2. statim fui in spiritu et ecce sedis posita erat in caelo et supra sedem sedensAnd immediately I was in the spirit. And behold, there was a throne set in heaven, and upon the throne one sitting.
2. Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;
And immediately I was in the spirit: and, behold, a throne was set in heaven, and [one] sat on the throne:

2 Եւ իսկոյն Հոգին բռնեց ինձ: Եւ ահա տեսայ մի աթոռ այնտեղ, երկնքում.
4:2  εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῶ οὐρανῶ, καὶ ἐπὶ τὸν θρόνον καθήμενος,
4:2. statim fui in spiritu et ecce sedis posita erat in caelo et supra sedem sedens
And immediately I was in the spirit. And behold, there was a throne set in heaven, and upon the throne one sitting.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Выражение же: "и тотчас я был в духе" поясняет предыдущее, давая понять, что здесь было не телесное восхождение, но духовное, высшее состояние экстаза. Сидящий на престоле не называется по имени, потому что ев. Иоанн хочет указать на первую Ипостась Св. Троицы, Бога Отца в Его отличии от Иисуса Христа (V:6) и от Св. Духа (IV:5). Предполагая неописуемость и непостижимость Божества, ев. Иоанн изображает Сидящего по виду подобным камню яспису и сардису. Под радугою же вокруг престола разумеется не дождевая радуга, так как состояла не из семи цветов, но из одного - смарагдового; она была круговым преломлением лучей блеска ясписа и сардоника и имела зеленоватый цвет [Ewald] (смарагдовый).
Adam Clarke: Commentary on the Bible - 1831
4:2: I was in the Spirit - Rapt up in an ecstasy.
Albert Barnes: Notes on the Bible - 1834
4:2: And immediately I was in the Spirit - See the notes on Rev 1:10. He does not affirm that he was caught up into heaven, nor does he say what impression was on his own mind, if any, as to the place where he was; but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representation of things occurring in heaven.
And, behold, a throne was set in heaven - That is, a throne was placed there. The first thing that arrested his attention was a throne. Tiffs was "in heaven" - an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision Isa 6:1-13 in the holy of holies of the temple; Ezekiel Eze 1:1, by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there.
And one sat on the throne - It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: I was: Rev 1:10, Rev 17:3, Rev 21:10; Eze 3:12-14
a throne: Rev 4:5, Rev 20:11; Isa 6:1; Jer 17:12; Eze 1:26, Eze 1:28, Eze 10:1
and one: Rev 4:9, Rev 3:21, Rev 5:1, Rev 5:6, Rev 5:7, Rev 5:13, Rev 6:16, Rev 7:9-17, Rev 12:5, Rev 19:4, Rev 21:5, Rev 22:1-3; Isa 6:1; Dan 7:9; Heb 8:1
Geneva 1599
4:2 And (2) immediately I was (a) in the spirit: (3) and, behold, a throne was set in heaven, and [one] sat on the throne.
(2) The manner of revelation:
(a) See (Rev_ 1:10). (3) A description of God the Father, and of his glory in the heavens, explained to men by his office, nature, attending company, effect, instruments and events that follow afterwards. In this verse he is presented in office as a judge as Abraham said; (Gen 18:25) which is declared by his throne as sign of judgment, and his sitting on it.
John Gill
4:2 And immediately I was in the Spirit,.... As he had been before, Rev_ 1:10; it seems he had been some little time out of his ecstasy, how long cannot be said, and now, upon this new scene of things, returned to it; upon the opening of the door in heaven, and hearing the former voice, and the things it said, the Spirit of God at once possessed and filled him, in an extraordinary manner; and his soul or spirit was immediately taken from the consideration of all sensible objects, and was fixed and intent upon the things presented to it in the vision, so that it was as if it was out of the body. The Arabic version reads, "then therefore I went in the Spirit"; in obedience to the voice that called him up, in which he was assisted by the Spirit of God, who lifted him up as he did Ezekiel, when he saw what follows:
and behold, a throne was set in heaven; not for the final judgment, on which the son of man will sit, when he comes to judge the quick and dead, for he is not the person that fills this but this is a symbol of the power, authority, and dominion now exercised by God, not over the world in general, who has prepared his throne in the heavens, and governs among the nations, according to his sovereign will and pleasure, but which he exercises in his church, signified by "heaven". The allusion is to the temple, and the throne of God in it, Is 6:1. The temple was an emblem of the Gospel church, Jerusalem, or the Gospel church state, and was to be called the throne of the Lord, Jer 3:17, and now his throne is set there. Here he exercises a jurisdiction and government; he is King and lawgiver in it; he has enacted laws, and he writes them on the hearts of his people, and puts his Spirit within them, and makes them both able and willing to obey them.
And one sat on the throne; not the trinity of persons in the Godhead, which some think are signified by the three precious stones in Rev_ 4:3, the jasper, sardine, and emerald; for, as distinct from him that sat upon the throne, the Lamb is said to be in the midst of it, and the seven spirits of God are said to be before it: nor is Jesus Christ intended, and his two natures; his divine nature by the jasper, and his human nature by the red and blood coloured sardine; since he, the Lamb, is represented as in the midst of the throne, and is often distinguished from him that sat upon it; see Rev_ 5:6; but God the Father is designed, who sits on the throne, though not to the exclusion of the Son and Spirit, yet in distinction from them. This clause is left out in the Ethiopic version.
John Wesley
4:2 And immediately I was in the spirit - Even in an higher degree than before, Rev_ 1:10. And, behold, a throne was set in heaven - St. John is to write "things which shall be;" and, in order thereto, he is here shown, after an heavenly manner, how whatever "shall be," whether good or bad, flows out of invisible fountains; and how, after it is done on the visible theatre of the world and the church, it flows back again into the invisible world, as its proper and final scope. Here commentators divide: some proceed theologically; others, historically; whereas the right way is, to join both together.
The court of heaven is here laid open; and the throne of God is, as it were, the centre from which everything in the visible world goes forth, and to which everything returns. Here, also, the kingdom of Satan is disclosed; and hence we may extract the most important things out of the most comprehensive and, at the same time, most secret history of the kingdom of hell and heaven. But herein we must be content to know only what is expressly revealed in this book. This describes, not barely what good or evil is successively transacted on earth, but how each springs from the kingdom of light or darkness, and continually tends to the source whence it sprung: So that no man can explain all that is contained therein, from the history of the church militant only.
And yet the histories of past ages have their use, as this book is properly prophetical. The more, therefore, we observe the accomplishment of it, so much the more may we praise God, in his truth, wisdom, justice, and almighty power, and learn to suit ourselves to the time, according to the remarkable directions contained in the prophecy. And one sat on the throne - As a king, governor, and judge. Here is described God, the Almighty, the Father of heaven, in his majesty, glory, and dominion.
Robert Jamieson, A. R. Fausset and David Brown
4:2 And--omitted in the two oldest manuscripts, Vulgate, Syriac.
I was, &c.--Greek, "I became in the Spirit" (see on Rev_ 1:10): I was completely rapt in vision into the heavenly world.
was set--not was placed, but was situated, literally, "lay."
one sat on the throne--the Eternal Father: the Creator (Rev_ 4:11): also compare Rev_ 4:8 with Rev_ 1:4, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, Rev_ 5:5-9, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and Rev_ 5:13, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Rev_ 5:7, as in Dan 7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.
4:34:3: Եւ ՚ի վերայ աթոռոյն նստէր նմա՛ն տեսլեա՛ն ականց, յասպւոյ եւ սարդիոնի[5139]: [5139] Ոմանք. Եւ յաթոռն նստեալ նմանութիւն տեսութեան ականց յասպ՛՛։
3: и Сей Сидящий видом был подобен камню яспису и сардису; и радуга вокруг престола, видом подобная смарагду.
3 Աթոռին վրայ մէկը նստեր էր։ Նստողը յասպիս ու սարդիոն քարերու երեւոյթին նման էր։
Եւ ի վերայ աթոռոյն նստէր`` նման տեսլեան ականց յասպսոյ եւ սարդիոնի:

4:3: Եւ ՚ի վերայ աթոռոյն նստէր նմա՛ն տեսլեա՛ն ականց, յասպւոյ եւ սարդիոնի[5139]:
[5139] Ոմանք. Եւ յաթոռն նստեալ նմանութիւն տեսութեան ականց յասպ՛՛։
3: и Сей Сидящий видом был подобен камню яспису и сардису; и радуга вокруг престола, видом подобная смарагду.
3 Աթոռին վրայ մէկը նստեր էր։ Նստողը յասպիս ու սարդիոն քարերու երեւոյթին նման էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:33 եւ աթոռի վրայ նստել էր մէկը՝ յասպիս եւ սարդիոն քարերի տեսքով.
4:3  καὶ ὁ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ, καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
4:3. καὶ (and) ὁ (the-one) καθήμενος ( sitting-down ) ὅμοιος (along-belonged) ὁράσει (unto-a-discerning) λίθῳ (unto-a-stone) ἰάσπιδι (unto-a-jasper) καὶ (and) σαρδίῳ, (unto-sard-belonged,"καὶ (and) ἶρις ( an-iris ) κυκλόθεν ( circled-from ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ) ὅμοιος (along-belonged) ὁράσει (unto-a-discerning) σμαραγδίνῳ. (unto-emeralded-belonged-to)
4:3. et qui sedebat similis erat aspectui lapidis iaspidis et sardini et iris erat in circuitu sedis similis visioni zmaragdinaeAnd he that sat was to the sight like the jasper and the sardine stone. And there was a rainbow round about the throne, in sight like unto an emerald.
3. and he that sat to look upon like a jasper stone and a sardius: and a rainbow round about the throne, like an emerald to look upon.
And he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald:

3 եւ աթոռի վրայ նստել էր մէկը՝ յասպիս եւ սարդիոն քարերի տեսքով.
4:3  καὶ ὁ καθήμενος ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ, καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
4:3. et qui sedebat similis erat aspectui lapidis iaspidis et sardini et iris erat in circuitu sedis similis visioni zmaragdinae
And he that sat was to the sight like the jasper and the sardine stone. And there was a rainbow round about the throne, in sight like unto an emerald.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:3: And he that sat - There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person of the almighty King. See a similar description Num 24:10, etc., and the notes there.
Albert Barnes: Notes on the Bible - 1834
4:3: And he that sat was to look upon - Was in appearance; or, as I looked upon him, this seemed to be his appearance. He does not describe his form, but his splendor.
Like a jasper - ἰάσπιδι iaspidi The jasper, properly, is "an opaque, impure variety of quartz, of red, yellow, and also of some dull colors, breaking with a smooth surface. It admits of a high polish, and is used for vases, seals, snuff-boxes, etc. When the colors are in stripes or bands, it is called striped jasper" (Dana, in Webster's Dictionary). The color here is not designated, whether red or yellow. As the red was, however, the common color worn by princes, it is probable that that was the color that appeared, and that John means to say that he appeared like a prince in his royal robes. Compare Isa 6:1.
And a sardine stone - σαρδίῳ sardiō This denotes a precious stone of a bloodred, or sometimes of a flesh-color, more commonly known by the name of carnelian (Robinson's Lexicon). Thus, it corresponds with the jasper, and this is only an additional circumstance to convey the exact idea in the mind of John, that the appearance of him who sat on the throne was that of a prince in his scarlet robes. This is all the description which he gives of his appearance; and this is:
(a) entirely appropriate, as it suggests the idea of a prince or a monarch; and,
(b) it is well adapted to impress the mind with a sense of the majesty of Him who cannot be described, and of whom no image should be attempted. Compare Deu 4:12; "Ye heard the voice of the words, but saw no similitude."
And there was a rainbow round about the throne - This is a beautiful image, and was probably designed to be emblematical as well as beautiful. The pRev_ious representation is that of majesty and splendor; this is adapted to temper the majesty of the representation. The rainbow has always, from its own nature, and from its associations, been an emblem of peace. It appears on the cloud as the storm passes away. It contrasts beautifully with the tempest that has just been raging. It is seen as the rays of the sun again appear clothing all things with beauty - the more beautiful from the fact that the storm has come, and that the rain has fallen. If the rain has been gentle, nature smiles serenely, and the leaves and flowers refreshed appear clothed with new beauty: if the storm has raged violently, the appearance of the rainbow is a pledge that the war of the elements has ceased, and that God smiles again upon the earth. It reminds us, too, of the "covenant" when God did "set his bow in the cloud," and solemnly promised that the earth should no more be destroyed by a flood, Gen 9:9-16. The appearance of the rainbow, therefore, around the throne, was a beautiful emblem of the mercy of God, and of the peace that was to pervade the world as the result of the events that were to be disclosed to the vision of John. True, there were lightnings and thunderings and voices, but there the bow abode calmly above them all, assuring him that there was to be mercy and peace.
In sight like unto an emerald - The emerald is green, and this color so predominated in the bow that it seemed to be made of this species of precious stone. The modified and mild color of green appears to everyone to predominate in the rainbow. Ezekiel (Eze 1:28) has introduced the image of the rainbow, also, in his description of the vision that appeared to him, though not as calmly encircling the throne, but as descriptive of the general appearance of the scene. "As is the appearance of the bow that is on the cloud in the day of rain, so was the appearance of the brightness round about." Milton, also, has introduced it, but it is also as a part of the coloring of the throne:
"Over their heads a crystal firmament,
Whereon a sapphire throne, inlaid with pure.
Amber, and colors of the showery arch."
- Paradise Lost, b. vii.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: like a: Rev 21:11, Rev 21:19, Rev 21:20; Exo 24:10; Eze 1:26, Eze 28:13
a rainbow: Rev 10:1; Gen 9:13-16; Isa 54:9, Isa 54:10; Eze 1:28
like unto: Rev 21:19; Exo 28:18, Exo 39:11; Eze 28:13
Geneva 1599
4:3 (4) And he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald.
(4) By his nature, in that he is the Father, most glorious in his own person, and with his glory outshining all other things.
John Gill
4:3 And he that sat was to look upon like a jasper,.... For the brightness, glory, and majesty of his countenance, and for his being light itself, clothed with it, and dwelling in it; see Rev_ 21:11; and for the various perfections of his nature, as eternity, infinity, immutability, omniscience, omnipotence, omnipresence, wisdom, power, goodness, truth, love, grace, and mercy; for the jasper, at least one sort of them, is of various colours, and spotted with divers spots; that which is most valued is the green, spotted with red or purple (h): hence this stone, which is the twelfth in the high priest's breastplate, and on which the name of "Benjamin" was written, is called, by the Chaldee paraphrase of Onkelos on Ex 28:20, "Pantere", and of ben Uzziel, on the same place, "Apanturin", and on Song 5:14, "Apantor", because some are variegated and spotted like panthers.
And a sardine stone; the same with the "Sardius": and so read here the Alexandrian copy, the Syriac and Arabic versions, as in Rev_ 21:20, and in Ex 28:17 on which Reuben's name was written; this is of a red, or blood colour as its name in Hebrew, shows, and the same that is called a cornelian; and is expressive of the fiery indignation of God whose fury is poured out like fire, and who nakedly and absolutely considered, is a consuming fire to the wicked, his enemies, and the enemies of his church and people. Some jaspers being white and sky coloured and the white colour being most agreeable to deity, as Cicero says (i), and the sardine being red, and a gem of the ruby kind make up the description of the church's beloved; Song 5:10; and may denote in general his purity, glory, and excellency, and in particular good will to his people, and wrath to his enemies. And to the comfort of the former it is added,
and there was a rainbow round about the throne; which signifies the covenant of grace; see Gen 9:12. The rainbow is a reverberation, or a reflection of the beams of the sun upon a thin watery cloud; and the covenant of grace is owing to Jesus Christ, the sun of righteousness; it is he that has formed it, and filled it with blessings and promises; he is the Mediator, surety, and messenger of it, and who in Rev_ 10:1 is represented as clothed with a cloud, and a rainbow on his head: the rainbow is of, various colours and fitly expresses the various promises and blessings, in the covenant of grace, and the various providences, both prosperous and adverse, with respect to soul and body; and as the rainbow was an emblem of mercy, peace, and reconciliation in God to man, after he had destroyed the world by a flood, so the covenant is a covenant of grace and mercy; it springs from it, and is full of it, and provides for the peace and reconciliation of the people of God, by the blood of Christ; whence it is called a covenant of peace: and as the rainbow is a security to the world, and the inhabitants of it, from a destruction by a flood any more, so the covenant is a security to those who are interested in it, from eternal destruction, and wrath to come; herein lies all their salvation, and this is the security of it: to which may be added, that God calls it my bow, as he often calls the covenant of grace my covenant, in distinction from man's; see Gen 9:12; and this being round about the throne of God, shows that the covenant of grace does, as it were, include and enclose God in his persons, and in his perfections; all the three divine Persons have a concern in it, and all the divine perfections are glorified by it; and it being around it, it is always in his view; he is ever mindful of it, and constantly remembers it for the good of his people, and faithfully keeps it; and it being in this form denotes, that in whatsoever way he comes forth unto his people, it is always in a covenant way, whether it be in things temporal or spiritual, in adversity or prosperity, with regard to the things of time and eternity; nor is there any coming to him with comfort, but as he is encompassed with the rainbow of the covenant; stripped of this, he is like the jasper and sardine stones, full of sparkling majesty, dread and terror, so that there is no coming nigh him; but being encircled with the rainbow, he may be approached as a covenant God, as the God of all grace, seated on a throne of grace, whither believers may come with boldness, freedom, and cheerfulness: and this rainbow was
in sight like unto an emerald; the stone on which Judah's name was written, in the high priest's breastplate; this is of a green colour, which colour is the prevailing one in the rainbow; it is of an exceeding fine green, very delightful to the eye, and gives pleasure to the mind to look upon it: and what a lovely and delightful sight is the covenant of grace to a believer! to see God as a covenant God, Christ as the Mediator of it, the exceeding great and precious promises and blessings, both of grace and glory, which are in it, yields an unspeakable pleasure to such persons; the covenant of grace, like the emerald, is ever green, it is always new; its promises and blessings are always fresh, and, like that, it is durable; it is sure, and cannot be broken, and is more immovable than rocks and mountains: the emerald is very bright, clear, and transparent; it is reported of Nero (k), that he could see in his emerald the combat of the gladiators in the theatre; in the covenant of grace, as in a glass, may be seen the glory of all the three Persons in the Godhead, for it is ordered in all things for the glory of each Person; as also all the perfections of the divine nature; here God appears abundant in goodness and truth; here mercy and truth meet together; and righteousness and peace kiss each other: to which may be added, that the emerald is said (l) to help and refresh the memory; now though God stands in no need of any thing to bring things to his remembrance, yet such is his condescension to men, that he sets the rainbow in the cloud, to look at, that he might remember his everlasting covenant; and so he allows his people to put him in remembrance, by making mention of the covenant of grace, and pleading the promises of it. The Alexandrian copy and the Ethiopic version, instead of "a rainbow", read "priests".
(h) Albert. Magn. de Reb. Metall. l. 2. c. 8. Ruaeus de Gemmis, l. 2. c. 1. (i) De Legibus, l. 2. (k) Ruaeus de Gemmis, l. 2. c. 4. (l) Ruaeus, ib. & Albert. Magn. de Reb. Metall. l. 2. c. 17.
John Wesley
4:3 And he that sat was in appearance - Shone with a visible lustre, like that of sparkling precious stones, such as those which were of old on the high priest's breastplate, and those placed as the foundations of the new Jerusalem, Rev_ 21:19-20. If there is anything emblematical in the colours of these stones, possibly the jasper, which is transparent and of a glittering white, with an intermixture of beautiful colours, may be a symbol of God's purity, with various other perfections, which shine in all his dispensations. The sardine stone, of a blood - red colour, may be an emblem of his justice, and the vengeance he was about to execute on his enemies. An emerald, being green, may betoken favour to the good; a rainbow, the everlasting covenant. See Gen 9:9. And this being round about the whole breadth of the throne, fixed the distance of those who stood or sat round it.
Robert Jamieson, A. R. Fausset and David Brown
4:3 was--omitted in the two oldest manuscripts but supported by Vulgate and Coptic.
to look upon--Greek, "in sight," or "appearance."
jasper--From Rev_ 21:11, where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in Rev_ 21:11 it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Rev_ 1:14; Rev_ 10:1; Ezek 1:4; Ezek 8:2; Dan 7:9.
rainbow round about the throne--forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (Rev_ 4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (Acts 1:9); at His coming again (Rev_ 4:7).
4:44:4: Եւ քահանայք շուրջ զաթոռովն՝ նմանք տեսլեան զըմրըխտի. եւ շուրջ զաթոռովն՝ աթոռք քսան եւ չորք, եւ ՚ի վերայ աթոռոցն նստէին քսան եւ չորք երիցունք՝ զգեցեալ հանդերձս սպիտակս, եւ ՚ի գլուխս իւրեանց պսա՛կս ոսկիս[5140]: [5140] Ոմանք. Պսակս ոսկեղէնս։
4: И вокруг престола двадцать четыре престола; а на престолах видел я сидевших двадцать четыре старца, которые облечены были в белые одежды и имели на головах своих золотые венцы.
4 Աթոռին շուրջը քահանաներ՝ զմրուխտի երեւոյթով եւ այդ աթոռին բոլորտիքը քսանչորս աթոռներ եւ այն աթոռներուն վրայ քսանչորս երէցներ նստեր էին* ճերմակ հանդերձներ հագած ու գլուխնին ոսկիէ պսակներ ունէին։
Եւ [63]քահանայք շուրջ զաթոռովն նմանք`` տեսլեան զմրխտի, եւ շուրջ զաթոռովն աթոռք քսան եւ չորք, եւ ի վերայ աթոռոցն նստէին քսան եւ չորք երիցունք` զգեցեալ հանդերձս սպիտակս, եւ ի գլուխս իւրեանց պսակս ոսկեղէնս:

4:4: Եւ քահանայք շուրջ զաթոռովն՝ նմանք տեսլեան զըմրըխտի. եւ շուրջ զաթոռովն՝ աթոռք քսան եւ չորք, եւ ՚ի վերայ աթոռոցն նստէին քսան եւ չորք երիցունք՝ զգեցեալ հանդերձս սպիտակս, եւ ՚ի գլուխս իւրեանց պսա՛կս ոսկիս[5140]:
[5140] Ոմանք. Պսակս ոսկեղէնս։
4: И вокруг престола двадцать четыре престола; а на престолах видел я сидевших двадцать четыре старца, которые облечены были в белые одежды и имели на головах своих золотые венцы.
4 Աթոռին շուրջը քահանաներ՝ զմրուխտի երեւոյթով եւ այդ աթոռին բոլորտիքը քսանչորս աթոռներ եւ այն աթոռներուն վրայ քսանչորս երէցներ նստեր էին* ճերմակ հանդերձներ հագած ու գլուխնին ոսկիէ պսակներ ունէին։
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4:44 եւ քահանաներ աթոռի շուրջ՝ զմրուխտի տեսքով. եւ այդ աթոռի շուրջ՝ քսանչորս աթոռներ, իսկ աթոռների վրայ նստել էին քսանչորս երէցներ՝ սպիտակ զգեստներ հագած եւ իրենց գլուխների վրայ՝ ոսկէ պսակներ:
4:4  καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἐν ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς.
4:4. καὶ (And) κυκλόθεν (circled-from) τοῦ (of-the-one) θρόνου (of-a-throne,"θρόνοι (thrones) εἴκοσι (twenty) τέσσαρες , ( four ,"καὶ (and) ἐπὶ (upon) τοὺς (to-the-ones) θρόνους (to-thrones) εἴκοσι (to-twenty) τέσσαρας ( to-four ) πρεσβυτέρους ( to-more-eldered ) καθημένους ( to-sitting-down ) περιβεβλημένους ( to-having-had-come-to-be-casted-about ) ἱματίοις (unto-apparelets) λευκοῖς , ( unto-white ,"καὶ (and) ἐπὶ (upon) τὰς (to-the-ones) κεφαλὰς (to-heads) αὐτῶν (of-them) στεφάνους (to-wreaths) χρυσοῦς . ( to-golden )
4:4. et in circuitu sedis sedilia viginti quattuor et super thronos viginti quattuor seniores sedentes circumamictos vestimentis albis et in capitibus eorum coronas aureasAnd round about the throne were four and twenty seats: and upon the seats, four and twenty ancients sitting, clothed in white garments. And on their heads were crowns of gold.
4. And round about the throne four and twenty thrones: and upon the thrones four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold.
And round about the throne [were] four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold:

4 եւ քահանաներ աթոռի շուրջ՝ զմրուխտի տեսքով. եւ այդ աթոռի շուրջ՝ քսանչորս աթոռներ, իսկ աթոռների վրայ նստել էին քսանչորս երէցներ՝ սպիտակ զգեստներ հագած եւ իրենց գլուխների վրայ՝ ոսկէ պսակներ:
4:4  καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες, καὶ ἐπὶ τοὺς θρόνους εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἐν ἱματίοις λευκοῖς, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς.
4:4. et in circuitu sedis sedilia viginti quattuor et super thronos viginti quattuor seniores sedentes circumamictos vestimentis albis et in capitibus eorum coronas aureas
And round about the throne were four and twenty seats: and upon the seats, four and twenty ancients sitting, clothed in white garments. And on their heads were crowns of gold.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Кто были старцы, окружавшие престол, - толкователями решается неодинаково. На основании того, что эти старцы, сидящие на престолах, были одеты в белые одежды как знак их святости и непорочности (III:4; VII:13), а на головах их были золотые венцы, служащие символом победной награды (II:10), должно придти к тому выводу, что под 24: старцами нужно разуметь не какие-либо определенные классы личностей (хотя бы патриархов и апостолов), но и действительных представителей всего прославленного человечества, сколько ветхозаветного, столько же и новозаветного. Эти старцы действительные личности, они избранники из среды прославленных (V:9), чтобы быть выразителями служения людей Богу и любви Бога к людям.
Adam Clarke: Commentary on the Bible - 1831
4:4: Four and twenty elders - Perhaps this is in reference to the smaller Sanhedrin at Jerusalem, which was composed of twenty-three elders; or to the princes of the twenty-four courses of the Jewish priests which ministered at the tabernacle and the temple, at first appointed by David.
Clothed in white raiment - The garments of the priests.
On their heads crowns of gold - An emblem of their dignity. The Jewish writers represent human souls as being created first; and before they enter the body, each is taken by an angel into paradise, where it sees the righteous sitting in glory with crowns upon their heads. Rab. Tanchum, fol. 39, 4.
Albert Barnes: Notes on the Bible - 1834
4:4: And round about the throne were four and twenty seats - Or rather, "thrones" - θρόνοι thronoi - the same word being used as what is rendered "throne" - θρόνος thronos. The word, indeed, properly denotes a seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus in Rev 4:2-3. So it is rendered in Mat 5:34; Mat 19:28; Mat 23:22; Mat 25:31; Luk 1:32; and uniformly elsewhere in the New Testament (53 places in all), except in Luk 1:52; Rev 2:13; Rev 4:4; Rev 11:16; Rev 16:10, where it is rendered "seat and seats." It should have been rendered "thrones" here, and is so translated by Prof. Stuart. Coverdale and Tyndale render the word "seat" in each place in Rev 4:2-5. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense, kings - for they have on their heads crowns of gold - and that idea should have been retained in the translation of this word.
And upon the seats I saw four and twenty elders sitting - Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject:
(1) These elders have a regal character, or are of a kingly order. This is apparent:
(a) because they are represented as sitting on "thrones," and
(b) because they have on their heads "crowns of gold."
(2) they are emblematic. They are designed to symbolize or represent some class of persons. This is clear:
(a) because it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and,
(b) because there are other symbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation.
(3) they are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels Rev 5:1-14 have another; but these are manifestly of our race - persons from this world before the throne.
(4) they are designed in some way to be symbolic of the church as redeemed. Thus, they say Rev 5:9, "Thou hast redeemed us to God by thy blood."
(5) they are designed to represent the whole church in every land and every age of the world. Thus, they say Rev 5:9, "Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." This shows, further, that the whole representation is emblematic; for otherwise in so small a number - twenty-four - there could not be a representation out of every nation.
(6) they represent the church triumphant - the church victorious. Thus, they have crowns on their heads; they have harps in their hands Rev 5:8; they say that they are "kings and priests," and that they will "reign on the earth," Rev 5:10.
(7) the design, therefore, is to represent the church triumphant - redeemed - saved - as rendering praise and honor to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace; As representatives of the church, they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe Rev 5:13, to ascribe power and dominion to God.
(8) as to the reason why the number "twenty-four" is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision Eze 8:16; Eze 11:1, saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth - supposed to be representations of the twenty-four "courses" into which the body of priests was divided 1 Chr. 24:3-19, with the high priest among them, making up the number twenty-five. It is possible that John in this vision may have designed to refer to the church considered as a priesthood (compare the notes on Pe1 2:9), and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these:
(a) That the whole church may be represented as a priesthood, or a community of priests - an idea which frequently occurs in the New Testament.
(b) That the church, as such a community of priests, is employed in the praise and worship of God - an idea, also, which finds abundant countenance in the New Testament.
(c) That, in a series of visions having a designed reference to the church, it was natural to introduce some symbol or emblem representing the church, and representing the fact that this is its office and employment. And,
(d) that this would be well expressed by an allusion derived from the ancient dispensation - the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class.
It is to be observed, indeed, that in one respect they are represented as" kings," but still this does not forbid the supposition that there might have been intermingled also another idea, that they were also "priests." Thus, the two ideas are blended by these same elders in Rev 5:10; "And hath made us unto our God kings and priests." Thus understood, the vision is designed to denote the fact that the representatives of the church, ultimately to be triumphant, are properly engaged in ascribing praise to God. The word "elders" here seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by their age were qualified to preside over the different divisions of the priesthood.
Clothed in white raiment - Emblem of purity, and appropriate, therefore, to the representatives of the sanctified church. Compare Rev 3:4; Rev 6:11; Rev 7:9.
And they had on their heads crowns of gold - Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea that they were both "kings and priests." Thus, the idea is expressed by Peter Pe1 2:9, "a royal priesthood" - βασίλειον ἱεράτευμα basileion hierateuma.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: were four: Rev 11:16, Rev 20:4; Mat 19:28; Luk 22:30
four and twenty: Rev 4:10, Rev 5:8, Rev 5:14, Rev 7:11, Rev 19:4
clothed: Rev 3:4, Rev 3:5, Rev 6:11, Rev 7:9, Rev 7:13, Rev 7:14, Rev 19:14
crowns: Rev 2:10, Rev 9:7; Est 8:15; Psa 21:3; Ti2 4:8
Geneva 1599
4:4 (5) And round about the throne [were] four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
(5) By the company attending about him in that, as that most high Judge, he is accompanied with the most honourable attendance of prophets and apostles both of the old and new Church, whom Christ has made to be priests and kings; (Rev_ 1:6, Rev_ 5:10).
John Gill
4:4 And round about the throne were four and twenty seats,.... In a semicircular form, as the rainbow also was; the thrones in the above form, came to both ends, or sides of it; just as when the sanhedrim, or great court of judicature among the Jews say (m), the "Nasi", or prince, sat in the uppermost seat, at his right hand was "Ab beth din", or the father or the sanhedrim, and at his left hand a doctor or wise man, and all the rest of the members sat in a semicircular form upon seats before them, so that they could see them all; and to this the allusion might be thought to be, did their numbers agree, but in the great sanhedrim there were seventy one, and the lesser twenty three, which last comes very near the number here;
and upon the seats I saw four and twenty elders sitting; by whom are not meant the twenty four books of the Old Testament, as some of the ancients thought, and also some of the modern writers, as Lord Napier and others; for the things said of them are such as cannot be applied to inanimate things, such as sitting on seats, being clothed with white raiment, having golden crowns on their heads, falling down before the throne, and worshipping him that sat on it; and besides, in Rev_ 5:8, they are said to be redeemed by the blood of the Lamb, out of very kindred, tongue, people, and nation; for which last reason, angels also cannot be designed, and who, moreover, in the place referred to, are manifestly distinguished from these elders; nor are they to be understood as to the representatives of the Jewish church, or of the Jewish and Christian church together, as triumphant in heaven; and so be signified by the twelve patriarchs and twelve apostles, which together make up twenty four; but rather the members of the Gospel church state, throughout the whole of it, in every succession and period of time, are here meant; and are expressed by the number "twenty four", in allusion to the twenty four courses of the priests, into which they were divided by David, 1Chron 24:1, and to the twenty four stations of the Levites, who in turn attended the service of the temple daily, and represented the whole body of the people of Israel, in putting their hands upon the sacrifices, and praying for them; of which See Gill on Lk 1:5; add to this, that in twenty four places the priests and Levites kept watch in the temple (n); so these twenty four elders before the throne of God, in his temple, represent the whole Israel of God, all the members of the Gospel church state, from the first to the last of it: and they are styled "elders", not on account of office, as pastors of the churches are called, but because of their senile gravity, prudence, and knowledge; they having a greater degree of spiritual knowledge of the manifold wisdom of God than the Jewish church, which was in a state of infancy, and under tutors and governors, had; but the Gospel church is in a state of manhood, and no longer under a schoolmaster, and so fitly expressed by "elders"; and these are represented as "sitting" on their seats, not only to hear the word of God, but as judging in cases that come before them, respecting the admission or exclusion of members, the laying on or taking off of censures, &c. and these, their seats being around and near unto the throne, denote their nearness to God, and their communion with him, in his house and ordinances, and his dwelling in the midst of them.
Clothed in white raiment; in the pure and spotless robe of Christ's righteousness, which is comparable to fine linen, clean and white; and is the righteousness of the saints in common, of every true member of Christ's body.
And they had on their heads crowns of gold; being made by Christ kings, as well as priests, unto God; for so these four and twenty elders are said to be, in Rev_ 5:10; and they now reign as kings over sin, Satan, and the world, and have a kingdom of grace which shall never be removed; and they shall reign with Christ on earth a thousand years, and then reign with him to all eternity in heaven. It is a common saying with the Jews (o),
"that there is no eating and drinking in the world to come, but the righteous are "sitting", , "and their crowns upon their heads".''
(m) Misn. Sanhedrin, c. 4. sect. 3. & Maimon. Hilchot Sanhedrin, c. 1. sect. 3. (n) Misn. Middot, c. 1. sect. 1. (o) Zohar in Numb. fol. 106. 3. & Raya Mehimna in ib. fol. 96. 3. T. Bab. Beracot, fol. 17. 1. Abot R. Nathan, fol. 1. 3. Caphtor, fol. 82. 2. & 86. 2. & 108. 2. & Nishmat Chayim, fol. 30. 2.
John Wesley
4:4 And round about the throne - In a circle, are four and twenty thrones, and on the thrones four and twenty elders - The most holy of all the former ages, Is 24:23; Heb 12:1; representing the whole body of the saints. Sitting - In general; but falling down when they worship. Clothed in white raiment - This and their golden crowns show, that they had already finished their course and taken their place among the citizens of heaven. They are never termed souls, and hence it is probable that they had glorified bodies already. Compare Mt 27:52.
Robert Jamieson, A. R. Fausset and David Brown
4:4 seats--rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So Rev_ 16:10, "the seat (rather, throne) of the beasts," in hellish parody of God's throne.
four and twenty elders--Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [ALFORD]. But TREGELLES translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare Rev_ 7:5-8, not in their personal, but in their representative character), and Twelve Apostles. So in Rev_ 15:3, "the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne" (Rev_ 4:5) are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass" (Rev_ 4:6) corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on Rev_ 15:2). The "four living creatures" (Rev_ 4:6-7) answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God" (1Chron 24:5; 1Ch. 25:1-31).
4:54:5: Եւ յաթոռոյ անտի ելանէին փայլատակմունք եւ ձայնք եւ որոտմունք. եւ եւթն լամբարք հրոյ բորբոքելոյ առաջի աթոռոյն, որ են եւթն Հոգիքն Աստուծոյ:
5: И от престола исходили молнии и громы и гласы, и семь светильников огненных горели перед престолом, которые суть семь духов Божиих;
5 Աթոռէն փայլակներ ու ձայներ եւ որոտումներ կ’ելլէին։ Աթոռին առջեւ եօթը հատ բորբոքած կրակի լամբարներ կային, որոնք Աստուծոյ եօթը Հոգիներն էին։
Եւ յաթոռոյ անտի ելանէին փայլատակմունք եւ ձայնք եւ որոտմունք. եւ եւթն ղամբարք հրոյ բորբոքելոյ առաջի աթոռոյն, որ են եւթն Հոգիքն Աստուծոյ:

4:5: Եւ յաթոռոյ անտի ելանէին փայլատակմունք եւ ձայնք եւ որոտմունք. եւ եւթն լամբարք հրոյ բորբոքելոյ առաջի աթոռոյն, որ են եւթն Հոգիքն Աստուծոյ:
5: И от престола исходили молнии и громы и гласы, и семь светильников огненных горели перед престолом, которые суть семь духов Божиих;
5 Աթոռէն փայլակներ ու ձայներ եւ որոտումներ կ’ելլէին։ Աթոռին առջեւ եօթը հատ բորբոքած կրակի լամբարներ կային, որոնք Աստուծոյ եօթը Հոգիներն էին։
zohrab-1805▾ eastern-1994▾ western am▾
4:55 Եւ այդ աթոռից ելնում էին փայլատակումներ, ձայներ եւ որոտներ. եւ աթոռի առաջ կային բորբոքուած կրակի եօթը ջահեր, որ Աստծու եօթը Հոգիներն են:
4:5  καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί· καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ,
4:5. καὶ (And) ἐκ (out) τοῦ (of-the-one) θρόνου (of-a-throne) ἐκπορεύονται ( they-traverse-out-of ," ἀστραπαὶ ( gleamings-along ) καὶ ( and ) φωναὶ ( sounds ) καὶ (and) βρονταί : ( thunders ) καὶ (and) ἑπτὰ (seven) λαμπάδες (lamps) πυρὸς (of-a-fire) καιόμεναι ( being-burned ) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου, (of-a-throne," ἅ ( which ) εἰσιν (they-be) τὰ (the-ones) ἑπτὰ (seven) πνεύματα (currentings-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
4:5. et de throno procedunt fulgura et voces et tonitrua et septem lampades ardentes ante thronum quae sunt septem spiritus DeiAnd from the throne proceeded lightnings and voices and thunders. And there were seven lamps burning before the throne, which are the seven Spirits of God.
5. And out of the throne proceed lightnings and voices and thunders. And seven lamps of fire burning before the throne, which are the seven Spirits of God;
And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God:

5 Եւ այդ աթոռից ելնում էին փայլատակումներ, ձայներ եւ որոտներ. եւ աթոռի առաջ կային բորբոքուած կրակի եօթը ջահեր, որ Աստծու եօթը Հոգիներն են:
4:5  καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί· καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ,
4:5. et de throno procedunt fulgura et voces et tonitrua et septem lampades ardentes ante thronum quae sunt septem spiritus Dei
And from the throne proceeded lightnings and voices and thunders. And there were seven lamps burning before the throne, which are the seven Spirits of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Под голосами здесь вернее разуметь не звукораздельные человеческие голоса, но вообще звуки, вообще шум как обнаружение постоянного движения, постоянной жизни [Ewald, Ebrard]. Под седьмью светильниками, так же как и в I:4, содержится указание на третью Ипостась Св. Троицы - Св. Духа, Который действует в мире как раздаятель благодатных даров.
Adam Clarke: Commentary on the Bible - 1831
4:5: Seven lamps of fire - Seven angels, the attendants and ministers of the supreme King. See Rev 1:4, and the note there.
Albert Barnes: Notes on the Bible - 1834
4:5: And out of the throne proceeded lightnings and thunderings and voices - Expressive of the majesty and glory of Him that sat upon it. We are at once reminded by this representation of the sublime scene that occurred at Sinai Exo 19:16, where "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud." Compare Eze 1:13, Eze 1:24. So Milton:
"Forth rushed with whirlwind sound.
The chariot of Paternal Deity,
Flahing thick flames."
"And from about him fierce effusion rolled.
Of smoke, and lightning flame, and sparkles dire."
Par. Lost, b. vi.
The word "voices" here connected with "thunders" perhaps means "voices even thunders" - referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side.
And there were seven lamps of fire burning before the throne - Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision.
Which are the seven Spirits of God - Which represent, or are emblematic of, the seven Spirits of God. On the meaning of the phrase, "the seven Spirits of God," see the notes on Rev 1:4. If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed in Rev 1:4, it may be perhaps in the following respects:
(1) They may represent the manifold influences of that Spirit in the world - as imparting light; giving consolation; creating the heart anew; sanctifying the soul, etc.
(2) they may denote that all the operations of that Spirit are of the nature of light, dissipating darkness, and vivifying and animating all things.
(3) perhaps their being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that - amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes; all the convulsions of empire under the providence of God; and all the commotions in the soul of man, produced by the thunders of the law - the Spirit of God beams calmly and serenely, shedding a steady influence over all, like lamps burning in the very midst of lightnings, and thunderings, and voices. In all the scenes of majesty and commotion that occur on the earth, the Spirit of God is present, shedding a constant light, and undisturbed in his influence by all the agitations that are abroad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: proceeded: Rev 8:5, Rev 11:19, Rev 16:17, Rev 16:18; Exo 19:16, Exo 20:18; Psa 18:13, Psa 18:14, Psa 68:35; Joe 3:16; Heb 12:18-29
seven: Gen 15:7; Exo 37:23; Ch2 4:20; Eze 1:13; Zac 4:2, Zac 4:11-14
the seven: Rev 1:4, Rev 3:1, Rev 5:6; Mat 3:11; Act 2:3; Co1 12:4-11
Geneva 1599
4:5 (6) And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God.
(6) By effects, in that most mightily he speaks all things by his voice and word, (Ps 29:3) and with the light of his Spirit and prudence peruses and passes through all.
John Gill
4:5 And out of the throne proceeded lightnings and thunderings,
and voices,.... Which may be understood either of the doctrines of the Gospel which come out of Zion, and out of Jerusalem, the church of God, where he has his throne; and which are comparable to "lightning", both for the light and knowledge they give, and for the swiftness with which they were spread over the world, by the apostles of Christ; and to "thunderings", for the awfulness, authority, and majesty of them, especially as they were delivered out by the Boanergeses, or sons of thunder; and as the prophesies of the prophets are called "the voices" of the prophets, Acts 13:27; so may the doctrines of the Gospel be called "voices", as they are the voice of God, and of Christ, and of his ministers; and are voices of love, grace, mercy, peace, pardon, righteousness, and eternal life. The allusion is to the giving of the law on Mount Sinai, when such things were seen and heard, Ex 19:16 or else the judgments of God, and the punishments inflicted upon his enemies, and the enemies of his church and people, and his awful threatenings of them, may be designed; see Ps 18:13; with which compare Rev_ 8:5.
And there were seven lamps of burning fire before the throne,
which are the seven spirits of God; in allusion to the seven lamps in the tabernacle and temple, which were trimmed by the priests, and always kept burning, and are expressive of the Spirit, and his gifts; and these being signified by the number "seven", denote the fulness and perfection of them; and being said to be "before the throne", show that there is always a sufficiency of them for the supply of the churches in all ages, to fit and qualify proper persons to minister the word, and administer ordinances; and these being called "lamps of burning fire", point at the light the Spirit of God in his gifts communicates to the churches; and that warmth and heat, comfort and refreshment; conveyed to them, through the preaching of the Gospel, and the dispensation of the ordinances of it, under his illuminating and quickening influences.
John Wesley
4:5 And out of the throne go forth lightnings - Which affect the sight. Voices - Which affect the hearing. Thunderings - Which cause the whole body to tremble. Weak men account all this terrible; but to the inhabitants of heaven it is a mere source of joy and pleasure, mixed with reverence to the Divine Majesty. Even to the saints on earth these convey light and protection; but to their enemies, terror and destruction.
Robert Jamieson, A. R. Fausset and David Brown
4:5 proceeded--Greek, "proceed."
thunderings and voices--The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, Ex 19:16. "The thunderings express God's threats against the ungodly: there are voices in the thunders (Rev_ 10:3), that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS].
seven lamps . . . seven Spirits--The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare Rev_ 5:6, seven eyes . . . the seven Spirits of God; Rev_ 1:4; Rev_ 21:23; Ps 119:105) and fiery purifier of the godly, and consumer of the ungodly (Mt 3:11).
4:64:6: Եւ էր առաջի աթոռոյն ծո՛վ ապակեղէն՝ նման սպիտակութեան սառին, եւ ՚ի մէջ աթոռոյն չորք կենդանիք՝ եւ լի՛ էին աչօք առաջոյ եւ յետոյ[5141]: [5141] Ոմանք. Եւ առաջի աթո՛՛... ապակեղէն ՚ի նմանութիւն սպի՛՛... եւ ՚ի մէջ աթոռոյն եւ շուրջ զաթոռովն չորք կենդանիք լի աչովք յետոյ եւ առաջոյ։
6: и перед престолом море стеклянное, подобное кристаллу; и посреди престола и вокруг престола четыре животных, исполненных очей спереди и сзади.
6 Աթոռին առջեւ ապակեղէն ծով մը՝ ակնվանիի նման եւ աթոռին մէջ ու աթոռին բոլորտիքը՝ չորս կենդանիներ, որոնք աչքերով լեցուն էին առջեւէն ու ետեւէն։
Եւ էր առաջի աթոռոյն ծով ապակեղէն ի նմանութիւն սպիտակութեան սառին, եւ ի մէջ աթոռոյն եւ շուրջ զաթոռովն չորք կենդանիք, լի աչօք առաջոյ եւ յետոյ:

4:6: Եւ էր առաջի աթոռոյն ծո՛վ ապակեղէն՝ նման սպիտակութեան սառին, եւ ՚ի մէջ աթոռոյն չորք կենդանիք՝ եւ լի՛ էին աչօք առաջոյ եւ յետոյ[5141]:
[5141] Ոմանք. Եւ առաջի աթո՛՛... ապակեղէն ՚ի նմանութիւն սպի՛՛... եւ ՚ի մէջ աթոռոյն եւ շուրջ զաթոռովն չորք կենդանիք լի աչովք յետոյ եւ առաջոյ։
6: и перед престолом море стеклянное, подобное кристаллу; и посреди престола и вокруг престола четыре животных, исполненных очей спереди и сзади.
6 Աթոռին առջեւ ապակեղէն ծով մը՝ ակնվանիի նման եւ աթոռին մէջ ու աթոռին բոլորտիքը՝ չորս կենդանիներ, որոնք աչքերով լեցուն էին առջեւէն ու ետեւէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:66 Եւ աթոռի առաջ՝ ապակէ ծով, նման սպիտակ բիւրեղի, եւ աթոռի մէջտեղում ու աթոռի շուրջը՝ չորս կենդանիներ՝ առջեւից ու յետեւից աչքերով լի:
4:6  καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῶα γέμοντα ὀφθαλμῶν ἔμπροσθεν καὶ ὄπισθεν·
4:6. καὶ (and) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου (of-a-throne) ὡς (as) θάλασσα (a-sea) ὑαλίνη (glassed-belonged-to) ὁμοία ( along-belonged ) κρυστάλλῳ . ( unto-a-crystal ," καὶ ( and ) ἐν ( in ) μέσῳ ( unto-middle ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ) καὶ (and) κύκλῳ ( unto-a-circle ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ," τέσσερα ( four ) ζῷα ( lifelets ) γέμοντα ( saturating ) ὀφθαλμῶν ( of-eyes ) ἔμπροσθεν (in-toward-from) καὶ (and) ὄπισθεν: (aback-from)
4:6. et in conspectu sedis tamquam mare vitreum simile cristallo et in medio sedis et in circuitu sedis quattuor animalia plena oculis ante et retroAnd in the sight of the throne was, as it were, a sea of glass like to crystal: and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind.
6. and before the throne, as it were a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.
And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind:

6 Եւ աթոռի առաջ՝ ապակէ ծով, նման սպիտակ բիւրեղի, եւ աթոռի մէջտեղում ու աթոռի շուրջը՝ չորս կենդանիներ՝ առջեւից ու յետեւից աչքերով լի:
4:6  καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῶα γέμοντα ὀφθαλμῶν ἔμπροσθεν καὶ ὄπισθεν·
4:6. et in conspectu sedis tamquam mare vitreum simile cristallo et in medio sedis et in circuitu sedis quattuor animalia plena oculis ante et retro
And in the sight of the throne was, as it were, a sea of glass like to crystal: and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: В общем описании Божественного престола стеклянное море нужно отнести к обстановке этого последнего. Оно должно составлять существенную черту общей характеристики и есть явление, подобное радуге, так же необходимое, как и эта последняя. Это - среда, не такая, как наш воздух, и не такая, как море. Но, несомненно, нечто совершенно реальное, каким был и самый престол, и вся его обстановка. - "Посреди" нельзя понимать буквально, в том смысле, что животные помещались на самом троне: трон был занят Сидящим. Необходимо понятие "посреди" сблизить с понятием "вокруг". Нужно представлять так, что животные находясь между тронами старцев и троном Сидящего, одни были за и пред престолом (посреди), другие же - по его сторонам. Кто были животные? - Oни называются животными (не зверями), т.е. живыми существами, и это может сближено с понятием человек, который есть тоже живое существо. Во всяком случае это суть самостоятельные живые существа, личности. Животные эти исполнены очей спереди и сзади, т.е. нужно допустить что ев. Иоанн видел их имеющими множество очей и спереди, и сзади. Это указывает на чистоту и возвышенность их природы.
Adam Clarke: Commentary on the Bible - 1831
4:6: Four beasts - Τεσσαρα ζωα· Four living creatures or four animals. The word beast is very improperly used here and elsewhere in this description. Wiclif first used it, and translators in general have followed him in this uncouth rendering. A beast before the throne of God in heaven sounds oddly.
Albert Barnes: Notes on the Bible - 1834
4:6: And before the throne there was a sea of glass - An expanse spread out like a sea composed of glass: that is, that was pellucid and transparent like glass. It is not uncommon to compare the sea with glass. See numerous examples in Wetstein, in loco. The point of the comparison here seems to be its transparent appearance. It was perfectly clear - apparently stretching out in a wide expanse, as if it were a sea.
Like unto crystal - The word "crystal" means properly anything congealed and pellucid, as ice; then anything resembling that, particularly a certain species of stone distinguished for its clearness - as the transparent crystals of quartz; limpid and colorless quartz; rock or mountain quartz. The word "crystal" now, in mineralogy, means an inorganic body which, by the operation of affinity, has assumed the form of a regular solid, by a certain number of plane and smooth faces. It is used here manifestly in its popular sense to denote anything that is perfectly clear like ice. The comparison, in the representation of the expanse spread around the throne, turns on these points:
(1) It appeared like a sea - stretching afar.
(2) it resembled, in its general appearance, glass; and this idea is strengthened by the addition of another image of the same character - that it was like an expanse of crystal, perfectly clear and pellucid. This would seem to be designed to represent the floor or pavement on which the throne stood. If this is intended to be emblematical, it may denote:
(a) that the empire of God is vast - as if it were spread out like the sea; or.
(b) it may be emblematic of the calmness, the placidity of the divine administration - like an undisturbed and unruffled ocean of glass. Perhaps, however, we should not press such circumstances too far to find a symbolical meaning.
And in the midst of the throne - ἐν μέσῳ τοῦ θρόνου en mesō tou thronou. Not occupying the throne, but so as to appear to be intermingled with the throne, or "in the midst" of it, in the sense that it was beneath the center of it. The meaning would seem to be, that the four living creatures referred to occupied such a position collectively that they at the same time appeared to be under the throne, so that it rested on them, and around it, so that they could be seen from any quarter. This would occur if their bodies were under the throne, and if they stood so that they faced outward. To one approaching the throne they would seem to be around it, though their bodies were under, or "in the midst" of it as a support. The form of their bodies is not specified, but it is not improbable that though their heads were different, their bodies, that were under the throne, and that sustained it, were of the same form.
And round about the throne - In the sense above explained - that, as they stood, they would be seen on every side of the throne.
Were four beasts - This is a very unhappy translation, as the word "beasts" by no means conveys a correct idea of the original word. The Greek word - ζοῶν zoō n - means properly "a living thing"; and it is thus indeed applied to animals, or to the living creation, but the notion of their being living things, or living creatures, should be retained in the translation. Prof. Stuart renders it, "living creatures." Isaiah Isa 6:1-13, in his vision of Yahweh, saw two seraphim; Ezekiel, whom John more nearly resembles in his description, saw four "living creatures" - חיות chayowt Eze 1:5 - that is, living, animated, moving beings. The words "living beings" would better convey the idea than any other which could be employed. They are evidently, like those which Ezekiel saw, symbolical beings; but the nature and purpose of the symbol is not perfectly apparent. The "four and twenty elders" are evidently human beings, and are representatives, as above explained, of the church.
In Rev 5:11, angels are themselves introduced as taking an important part in the worship of heaven: and these living beings, therefore, cannot be designed to represent either angels or human beings. In Ezekiel they are either designed as poetic representations of the majesty of God, or of his providential government, showing what sustains his throne; symbols denoting intelligence, vigilance, the rapidity and directness with which the divine commands are executed, and the energy and firmness with which the government of God is administered. The nature of the case, and the similarity to the representation in Ezekiel, would lead us to suppose that the same idea is to be found substantially in John; and there would be no difficulty in such an interpretation were it not that these "living creatures" are apparently represented in Rev 5:8-9, as uniting with the redeemed from the earth in such a manner as to imply that they were themselves redeemed.
But perhaps the language in Rev 5:9, "And they sung a new song," etc., though apparently connected with the "four beasts" in Rev 4:8, is not designed to be so connected. John may intend there merely to advert to the fact that a new song was sung, without meaning to say that the "four living beings" united in that song. For, if he designed merely to say that the "four living beings" and the "four and twenty elders" fell down to worship, and then that a song was heard, though in fact sung only by the four and twenty eiders, he might have employed the language which he actually has done. If this interpretation be admitted, then the most natural explanation to be given of the "four living beings" is to suppose that they are symbolical beings designed to furnish some representation of the government of God - to illustrate, as it were, that on which the divine government rests, or which constitutes its support - to wit, power, intelligence, vigilance, energy. This is apparent:
(a) because it was not unusual for the thrones of monarchs to be supported by carved animals of various forms, which were designed undoubtedly to be somehow emblematic of government - either of its stability, vigilance, boldness, or firmness. Thus, Solomon had twelve lions carved on each side of his throne - no improper emblems of government - Kg1 10:10, Kg1 10:20.
(b) These living beings are described as the supports of the throne of God, or as that on which it rests, and would be, therefore, no improper symbols of the great principles or truths which give support or stability to the divine administration.
(c) They are, in themselves, well adapted to be representatives of the great principles of the divine government, or of the divine providential dealings, as we shall see in the more particular explanation of the symbol.
(d) Perhaps it might be added, that, so understood, there would be completeness in the vision.
The "elders" appear there as representatives of the church redeemed; the angels in their own proper persons render praise to God. To this it was not improper to add, and the completeness of the representation seems to make it necessary to add, that all the doings of the Almighty unite in his praise; his various acts in the government of the universe harmonize with redeemed and unfallen intelligences in proclaiming his glory. The vision of the "living beings," therefore, is not, as I suppose, a representation of the attributes of God as such, but an emblematic representation of the divine government - of the throne of Deity resting upon, or sustained by, those things of which these living beings are emblems - intelligence, firmness, energy, etc. This supposition seems to combine more probabilities than any other which has been proposed; for, according to this supposition, all the acts, and ways, and creatures of God unite in his praise.
It is proper to add, however, that expositors are by no means agreed as to the design of this representation. Prof. Stuart supposes that the attributes of God are referred to; Mr. Elliott (i. 93), that the "twenty-four elders and the four living creatures symbolize the church, or the collective body of the saints of God; and that as there are two grand divisions of the church, the larger one that of the departed in Paradise, and the other that militant on earth, the former is depicted by the twenty-four elders, and the latter by the living creatures"; Mr. Lord (pp. 53, 54), that the living creatures and the elders are both of one race; the former perhaps denoting those like Enoch and Elijah, who were translated, and those who were raised by the Saviour after his resurrection, or those who have been raised to special eminence - the latter the mass of the redeemed; Mr. Mede, that the living creatures are symbols of the church worshipping on earth; Mr. Daubuz, that they are symbols of the ministers of the church on earth; Vitringa, that they are symbols of eminent ministers and teachers in every age; Dr. Hammond regards him who sits on the throne as the metropolitan bishop of Judea, the representative of God, the elders as diocesan bishops of Judea, and the living creatures as four apostles, symbols of the saints who are to attend the Almighty as assessors in judgment! See Lord on the Apocalypse, pp. 58, 59.
Full of eyes - Denoting omniscience. The ancients fabled Argus as having 100 eyes, or as having the power of seeing in any direction. The emblem here would denote an everwatchful and observing Providence; and, in accordance with the explanation proposed above, it means that, in the administration of the divine government, everything is distinctly contemplated; nothing escapes observation; nothing can be concealed. It is obvious that the divine government could not be administered unless this were so; and it is the perfection of the government of God that all things are seen just as they are. In the vision seen by Ezekiel Eze 1:18, the "rings" of the wheels on which the living creatures moved are represented as "full of eyes round about them," emblematic of the same thing. So Milton:
"As with stars their bodies all,
And wings were set with eyes; with eyes the wheels.
Of beryl, and careening fires between."
Before - In front. As one looked on their faces, from whatever quarter the throne was approached, he could see a multitude of eyes looking upon him.
And behind - On the parts of their bodies which were under the throne. The meaning is, that there is universal vigilance in the government of God. Whatever is the form of the divine administration; whatever part is contemplated; however it is manifested - whether as activity, energy, power, or intelligence - it is based on the fact that all things are seen from every direction. There is nothing that is the result of blind fate or of chance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: a sea: Rev 15:2; Exo 38:8; Kg1 7:23
crystal: Rev 21:11, Rev 22:1; Job 28:17; Eze 1:22
the midst: Rev 5:6, Rev 7:17; Eze 1:4, Eze 1:5
four beasts: Rev 4:8, Rev 4:9, Rev 5:6, Rev 5:14, Rev 6:1, Rev 7:11, Rev 14:3, Rev 15:7, Rev 19:4; Ezek. 1:5-28, Eze 10:14
full: Rev 4:8; Eze 1:18, Eze 10:12
Geneva 1599
4:6 (7) And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind.
(7) By instruments used, in that he has both a most ready treasury and a workhouse excellently furnished with all things, to the executing of his will, which things flow from his commandment, as repeated in (Rev_ 15:2) and has also the angels ready administers of his counsel and pleasure to all parts of the world, continually watching, (in this verse) working by reason otherwise than the instruments without life last mentioned, courageous as lions, mighty as bulls, wise as men, swift as eagles (Rev_ 4:7) most apt to all purposes as furnished with wings on every part, most piercing of sight, and finally, pure and holy spirits always in continual motion (Rev_ 4:8).
John Gill
4:6 And before the throne there was a sea of glass like unto crystal,.... By which is meant, not heaven, nor the souls of the blessed there, nor the multitude of the holy angels, nor the first converts to Christianity at Jerusalem; for those that got the victory over the beast are said to stand upon this sea, Rev_ 15:2, which these senses, especially the three last, will by no means admit of. Some by it understand the world, which may be compared to a "sea", for the multitude of people in it, as many waters in this book signify people and nations, Rev_ 17:15; and to a sea of glass, which is brittle, for the frailty and transitoriness of the world, of the fashion of it, and of men and things in it; and to the clear "crystal", because all things in it are open and manifest to the omniscient eye of God; but the world, and men of it, used not to be compared to a still and quiet sea, as this is, but to one disturbed and troubled by winds and tempests, whose waters cast up mire and dirt, Is 57:20. Others think the ordinance of baptism is designed, of which the Red sea, through which the Israelites passed under the cloud, was an emblem; and which may be compared to a "sea of glass", for its transparency, it clearly expressing the sufferings, burial, and resurrection of Christ; and to crystal, for its purity; and to all this for its cleansing nature, as it leads unto the blood of Christ; and its being before the throne may denote its being the way of entrance into the Gospel church. Others think the blood of Christ is meant, in allusion to the brazen sea in the tabernacle, which was made of the looking glasses the women brought, and for the priests to wash in, before they entered on business, Ex 30:18, and to the molten sea in the temple, which was for the same purpose, 3Kings 7:23. Christ's blood is the fountain opened to wash in for sin, and may be compared to a sea for its abundant efficacy in cleansing from all sin; and it is this which makes way to the throne, and to him that sits on it; and is a special privilege enjoyed by those who come to Mount Zion, or into a Gospel church state; there is always this laver to wash their garments in, and make them white: though this sea, being of glass, seems not so much designed to wash in; and therefore rather I think by it is meant the Gospel, compared to a "sea" for the deep things of God and mysteries of grace which are in it; to a sea of "glass", because in it is beheld, as in a glass, the glory of the Lord, of his person, office, and righteousness, as well as many other wondrous things; and to one like "crystal", for the clearness, perspicuity, and evidence of the truths contained in it; and to a, fixed, still; and quiet sea, because it is the Gospel of peace, love, grace, and mercy, and brings peace, joy, and tranquillity to troubled minds, when the law works wrath: but here are no tossing, foaming, raging waves of wrath, and fury, but all smooth, stable, solid, tranquil, and quiet. And this is said to be before the throne, where the rainbow of the covenant is, of which the Gospel is a transcript; and where the four and twenty elders, or members of churches be, for their delight and comfort; and where the seven spirits of God are, to furnish men with gifts to preach it; and where the four living creatures, or ministers of the word, have their place, who officiate in it. Agreeably to this figurative way of speaking, the Jews call (p) the law, , "the sea of the law", and the "sea of wisdom"; and frequently give the characters of such and such a doctor, as being very expert and conversant , "in the sea of the Talmud", or "doctrine" (q). The Alexandrian copy, the Complutensian edition, the Vulgate Latin and Syriac versions, read, "there was as a sea of glass", somewhat that looked like one. The word "glass" is left out in the Ethiopic version, but very aptly is it so described, the colour of the sea being sometimes green like that of glass.
And in the midst of the throne, and round about the throne, were four beasts; or "living creatures", as the word may be better rendered, agreeably to Ezek 1:5, to which reference is here had; and by whom are meant not the angels, though there are many things which agree with them; they are said to be the "four spirits" of the heavens, which go forth from standing before the Lord of all the earth, Zech 6:5. They may be rightly called living creatures, since they live a most happy life in heaven; their situation is before the throne, and in the presence of God; and their being so sedulous, diligent, and watchful in doing the will of God, may be signified by their being "full of eyes behind, and before, and within"; their strength may be fitly expressed by "the lion"; their indefatigableness in the service of God, by "the ox": their wisdom, prudence, and knowledge, by "the face of a man"; and their swiftness in obeying the divine commands by "the flying eagle"; their number of wings agrees with that of the seraphim in Is 6:2; to which the allusion seems to be; and their work, in continually ascribing glory to God, suits with them: to which may be added, that the Jews often speak of four angels, , "round about his throne", that is, the throne of God; whose names are Michael, Gabriel, Uriel, and Raphael; the three first they place in this manner, Michael at his right hand, Uriel at his left, and Gabriel before him (r). Sometimes thus, Michael on his right hand, Gabriel on his left, Uriel before him, and Raphael behind him, and the holy blessed God in the middle; and they are expressly called (s) by them the four living creatures, meaning in Ezekiel's vision; and they make mention of the intellectual living creatures which are , "round about the throne" (t). Notwithstanding all this, the angels cannot be intended, because these four living creatures are said to be redeemed by the blood of Christ, and are distinguished from angels in Rev_ 5:8; nor are the four Gospels, with the four evangelists, here meant; for whatever agreement may be fancied there is between these, and the likeness of the living creatures; as that Matthew may be signified by the creature that has the face of a man, because he begins his Gospel with the genealogy of Christ, as man; and Mark by the lion, because he begins his Gospel with the voice of one crying in the wilderness; and Luke by the ox, because he begins his Gospel with an account of Zacharias the priest, offering in the temple; and John by the eagle, because he begins his Gospel, the first face or leaf of it, in a very high style, and with the divinity of Christ: and with what truth soever it may be said of these that they are full of divine light and knowledge, and swiftly spread it in the world, and are continually giving glory to God; yet it cannot be said of them, with any propriety, as is said of these four living creatures, that they fall down before God, and worship him, and are redeemed by the blood of the Lamb: besides, these four are represented as calling to John at the opening of the first four seals, to come and see what was to be seen; and one of them is said to give to the seven angels the vials of wrath to pour out, Rev_ 5:8, to which may be added, that this sense is attended with this inconvenience, that it makes John to be one of the four creatures which he saw: nor are four particular apostles, as Peter and John, Paul and Barnabas, pointed at, as others think; nor the pure apostolical church, for the church is represented by the four and twenty elders, and these four living creatures are distinguished from the hundred and forty four thousand on Mount Zion, in Rev_ 14:1. Dr. Goodwin has a very ingenious thought upon these words, could it be supported; he thinks that these four living creatures design the four officers in the Christian church, the ruling elder, the pastor, the deacon, and the teacher; the ruling elder by the "lion", who needs courage to deal with men in case of sins; the pastor by the "ox", for his laboriousness in treading out the corn; the deacon by that which has the "face of a man", it being necessary that he should be merciful and pitiful to the poor, as is the heart of a man; and the teacher by the "flying eagle", who is quick to espy errors, and soars aloft into high mysteries: but then it should be observed, that there is no such officer ass ruling elder in the church, distinct from the pastor; and that the pastor and teacher are one; so that there are but two sorts of officers in the church, pastor, and deacon; see Phil 1:1; to which may be added, that the four living creatures are all in the same situation, and are alike full of eyes, and have the same number of wings, and are employed in the same work; all which cannot be said equally of church officers. By these four living creatures, I apprehend, we are to understand the ministers of the Gospel in general, in the successive ages of the church, to whom all the characters do well agree. And though they may not be all found in everyone, at least not in all alike, yet thou are in one or another of them, and in them as together considered. They are said to be "four", being fewer in number than the members of the church, which are signified by the twenty four elders, and yet a sufficient number; and in allusion to the four standards of the camp of Israel in the wilderness, to which there seems to be some reference in the whole of this account; as the tabernacle there was placed in the midst, so the throne of God here; as the priests and Levites were round about that, so the four and twenty elders here; as there were seven lamps, over against the candlestick in the tabernacle, continually burning, so there are seven spirits here before the throne; and as there were four princes, who were standard bearers, placed at the four corners of the camp, so here four living creatures, or ministers of the word, who are standard bearers: the standard of Judah, with Issachar and Zabulon under him, was at the east of the tabernacle; and Ephraim, with Manasseh and Benjamin, at the west; Reuben, with Simeon and Gad, at the south; and Dan, with Asher and Naphtali, at the north; and the Jewish writers say (u), that on Judah's standard was the figure of a lion, on Ephraim's the figure of an ox, on Reuben's the figure of a man, and on Dan's the figure of an eagle; and to which the four living creatures are likened here. And this number "four" may be the rather mentioned, with respect to the four parts of the world, and corners of the earth, whither the ministers of the Gospel are sent to preach, and whither their commission reaches; there being of the elect of God in all parts to be gathered in by their ministry: and very properly may they be called "living creatures", because they are alive in themselves, being quickened by the Spirit of God; or otherwise they would not be fit for their work; and because their work requires liveliness in the exercise of grace, and fervency in the performance of duty: and because they are a means in the hand of God of quickening dead sinners, and of reviving drooping saints by the word of life, which they hold forth: the situation of these four living creatures agrees with them, who are said to be both in the midst of, and round about the throne, and so were nearer to it than the four and twenty elders, and were between that and them; as the ministers of the Gospel are set in the first place in the church; have nearness to God, and much of his presence, which is particularly promised them; and stand between God and the people, and receive from the one, and communicate to the other, and lead on the worship of God, as these four do; see Rev_ 4:9. And these are said to be
full of eyes; of spiritual light, and evangelical knowledge; and they have need of all the eyes they have to look into the Scriptures of truth, to search and pry into them, and find out the sense and meaning of them; to overlook the flock committed to them, they have taken the oversight of; to look to themselves, their doctrine, and their conversation; to espy enemies and dangers, and give notice of them to the churches; to look to God upon the throne, and to the Lamb in the midst of it, for fresh supplies of gifts and grace; and to see to it, that all their ministrations tend to the glory of God, the honour of a Redeemer, and the good of souls. And they had eyes
before and behind; "before" them, to look to the word of God, and the deep things in it, which continually lies before them, and to the things that are yet to come relating to the kingdom and church of Christ; and "behind" them, to observe how all sacrifices and types, predictions and promises, have had their accomplishment in Christ; they have eyes before them to watch over the church they are in the midst of, and which is the flock that is before them; and eyes behind, to guard against Satan and his emissaries, false teachers, who sometimes slyly and secretly come upon the back of them; they have eyes before them, to look to him that sits upon the throne, on whom their dependence, and from whom their expectations are; and they have eyes behind them, to look on the four and twenty elders, the members of the churches, to whom they minister.
(p) Zohar in Numb. fol. 90. 3. & 92. 1. & in Lev. fol. 24. 3. & in Deut. fol. 118. 4. Tikkune Zohar apud Rittangel. not. in Jetzira, p. 133, 134. (q) Ganz. Tzemach David, par. 1. fol. 46. 2. & 47. 1, 2. (r) Bemidbar Rabba, sect 2. fol. 179. 1. Vid. Pirke Eliezer, c. 4. (s) Zohar in Numb. fol. 91. 3. (t) Raya Mehimna in Zohar in ib. fol. 95. 4. (u) Aben Ezra in Numb. ii. 2.
John Wesley
4:6 And before the throne is a sea as of glass, like crystal - Wide and deep, pure and clear, transparent and still. Both the "seven lamps of fire" and this sea are before the throne; and both may mean "the seven spirits of God," the Holy Ghost; whose powers and operations are frequently represented both under the emblem of fire and of water. We read again, Rev_ 15:2, of "a sea as of glass," where there is no mention of "the seven lamps of fire;" but, on the contrary, the sea itself is "mingled with fire." We read also, Rev_ 22:1, of "a stream of water of life, clear as crystal." Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same; namely, the Spirit of God. And in the midst of the throne - With respect to its height. Round about the throne - That is, toward the four quarters, east, west, north, and south. Were four living creatures - Not beasts, no more than birds. These seem to be taken from the cherubim in the visions of Isaiah and Ezekiel, and in the holy of holies. They are doubtless some of the principal powers of heaven; but of what order, it is not easy to determine. It is very probable that the twenty - four elders may represent the Jewish church: their harps seem to intimate their having belonged to the ancient tabernacle service, where they were wont to be used. If so, the living creatures may represent the Christian church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extended to all nations under heaven. And the "new song" which they all sing, saying, "Thou hast redeemed us out of every kindred, and tongue, and people, and nation," Rev_ 5:9, could not possibly suit the Jewish without the Christian church. The first living creature was like a lion - To signify undaunted courage. The second, like a calf - Or ox, Ezek 1:10, to signify unwearied patience. The third, with the face of a man - To signify prudence and compassion. The fourth, like an eagle - To signify activity and vigour. Full of eyes - To betoken wisdom and knowledge. Before - To see the face of him that sitteth on the throne. And behind - To see what is done among the creatures.
Robert Jamieson, A. R. Fausset and David Brown
4:6 Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."
like . . . crystal--not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (Rev_ 17:1, Rev_ 17:15). Compare Job 37:18, "the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [ALFORD]. But see the analogue in the temple, the molten sea before the sanctuary (see on Rev_ 4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Rev_ 21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (Ps 36:6). In Rev_ 15:2 it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In Rev_ 15:2 the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid.
round about the throne--one in the midst of each side of the throne.
four beasts--The Greek for "beasts," Rev_ 13:1, Rev_ 13:11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.
4:74:7: Եւ էր կենդանին առաջին նմա՛ն առիւծու, եւ երկրորդ կենդանին նմա՛ն զուարակի, եւ երրորդ կենդանին երե՛ս մարդոյ, եւ չորրորդ կենդանին նմա՛ն արծուոյ թռուցելոյ[5142]: [5142] Ոմանք. Ունէր երես։
7: И первое животное было подобно льву, и второе животное подобно тельцу, и третье животное имело лице, как человек, и четвертое животное подобно орлу летящему.
7 Առաջին կենդանին առիւծի նման էր ու երկրորդ կենդանին՝ զուարակի նման եւ երրորդ կենդանին՝ մարդու երես ունէր ու չորրորդ կենդանին՝ թռչող արծիւի նման։
Եւ էր կենդանին առաջին նման առիւծու, եւ երկրորդ կենդանին` նման զուարակի, եւ երրորդ կենդանին ունէր երեսս մարդոյ, եւ չորրորդ կենդանին` նման արծուոյ թռուցելոյ:

4:7: Եւ էր կենդանին առաջին նմա՛ն առիւծու, եւ երկրորդ կենդանին նմա՛ն զուարակի, եւ երրորդ կենդանին երե՛ս մարդոյ, եւ չորրորդ կենդանին նմա՛ն արծուոյ թռուցելոյ[5142]:
[5142] Ոմանք. Ունէր երես։
7: И первое животное было подобно льву, и второе животное подобно тельцу, и третье животное имело лице, как человек, и четвертое животное подобно орлу летящему.
7 Առաջին կենդանին առիւծի նման էր ու երկրորդ կենդանին՝ զուարակի նման եւ երրորդ կենդանին՝ մարդու երես ունէր ու չորրորդ կենդանին՝ թռչող արծիւի նման։
zohrab-1805▾ eastern-1994▾ western am▾
4:77 Եւ առաջին կենդանին նման էր առիւծի. եւ երկրորդ կենդանին՝ նման ցլի. եւ երրորդ կենդանին ունէր մարդու դէմք, իսկ չորրորդ կենդանին նման էր թռչող արծուի:
4:7  καὶ τὸ ζῶον τὸ πρῶτον ὅμοιον λέοντι, καὶ τὸ δεύτερον ζῶον ὅμοιον μόσχῳ, καὶ τὸ τρίτον ζῶον ἔχων τὸ πρόσωπον ὡς ἀνθρώπου, καὶ τὸ τέταρτον ζῶον ὅμοιον ἀετῶ πετομένῳ.
4:7. καὶ (and) τὸ (the-one) ζῷον (a-lifelet) τὸ ( the-one ) πρῶτον ( most-before ) ὅμοιον (along-belonged) λέοντι , ( unto-a-lion ," καὶ ( and ) τὸ ( the-one ) δεύτερον ( second ) ζῷον (a-lifelet) ὅμοιον (along-belonged) μόσχῳ , ( unto-a-calve ," καὶ ( and ) τὸ ( the-one ) τρίτον ( third ) ζῷον (a-lifelet) ἔχων (holding) τὸ ( to-the-one ) πρόσωπον ( to-looked-toward ) ὡς (as) ἀνθρώπου , ( of-a-mankind ," καὶ ( and ) τὸ ( the-one ) τέταρτον ( fourth ) ζῷον (a-lifelet) ὅμοιον (along-belonged) ἀετῷ ( unto-an-airer ) πετομένῳ : ( unto-flying )
4:7. et animal primum simile leoni et secundum animal simile vitulo et tertium animal habens faciem quasi hominis et quartum animal simile aquilae volantiAnd the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying.
7. And the first creature like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature like a flying eagle.
And the first beast [was] like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast [was] like a flying eagle:

7 Եւ առաջին կենդանին նման էր առիւծի. եւ երկրորդ կենդանին՝ նման ցլի. եւ երրորդ կենդանին ունէր մարդու դէմք, իսկ չորրորդ կենդանին նման էր թռչող արծուի:
4:7  καὶ τὸ ζῶον τὸ πρῶτον ὅμοιον λέοντι, καὶ τὸ δεύτερον ζῶον ὅμοιον μόσχῳ, καὶ τὸ τρίτον ζῶον ἔχων τὸ πρόσωπον ὡς ἀνθρώπου, καὶ τὸ τέταρτον ζῶον ὅμοιον ἀετῶ πετομένῳ.
4:7. et animal primum simile leoni et secundum animal simile vitulo et tertium animal habens faciem quasi hominis et quartum animal simile aquilae volanti
And the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Животные, виденные Иоанном, хотя и напоминают животных прор. Иезекииля (I:4-8, 10), но разнятся с ним в самом существенном. Хотя их также четыре, но там каждое было совмещением четырех, здесь - каждое самостоятельно. Поэтому можно считать, что апокалиптическое видение не было заимствованым или переделкою видения прор. Иезекииля, но было совершенно самостоятельным. Так как о самых фигурах животных Иоанн умалчивает и, вероятно, потому, что он сам не разглядел эти фигуры, то нужно думать, что фигуры в видении и не имеют особенного значения, а важно лишь их подобие четырем классам живых существ - созданий Божиих. Эти создания, первое - лев - есть выражение силы второе - телец (вол) - питания, третье - человек - разумности и четвертое - орел - возвышенности.
Adam Clarke: Commentary on the Bible - 1831
4:7: The first beast was like a lion - It is supposed that there is a reference here to the four standards or ensigns of the four divisions of the tribes in the Israelitish camp, as they are described by Jewish writers.
The first living creature was like a lion; this was, say the rabbins, the standard of Judah on the east, with the two tribes of Issachar and Zabulon. The second, like a calf or ox, which was the emblem of Ephraim who pitched on the west, with the two tribes of Manasseh and Benjamin. The third, with the face of a man, which, according to the rabbins, was the standard of Reuben who pitched on the south, with the two tribes of Simeon and Gad. The fourth which was like a flying (spread) eagle, was, according to the same writers, the emblem on the ensign of Dan who pitched on the north, with the two tribes of Asher and Naphtali. This traditionary description agrees with the four faces of the cherub in Ezekiel's vision. See my notes and diagrams on Numbers 2.
Christian tradition has given these creatures as emblems of the four evangelists. To John is attributed the Eagle; to Luke the Ox, to Mark the Lion, and to Matthew the Man, or angel in human form. As the former represented the whole Jewish Church or congregation, so the latter is intended to represent the whole Christian Church.
Albert Barnes: Notes on the Bible - 1834
4:7: And the first beast was like a lion - A general description has been given, applicable to all, denoting that in whatever form the divine government is administered, these things will be found; a particular description now follows, contemplating that government under particular aspects, as symbolized by the living beings on which the throne rests. The first is that of a lion. The lion is the monarch of the woods, the king of beasts, and he becomes thus the emblem of dominion, of authority, of government in general. Compare Gen 49:9; Amo 3:8; Joe 3:16; Dan 7:4. As emblematic of the divine administration, this would signify that He who sits on the throne is the ruler over all, and that his dominion is absolute and entire. It has been made a question whether the whole body had the form of a lion, or whether it had the appearance of a lion only as to its face or front part. It would seem probable that the latter only is intended, for it is expressly said of the "third beast" that it had "the face of a man," implying that it did not resemble a man in other respects, and it is probable that, as these living creatures were the supports of the throne, they had the same form in all other particulars except the front part. The writer has not informed us what was the appearance of these living creatures in other respects, but it is most natural to suppose that it was in the form of an ox, as being adapted to sustain a burden. It is hardly necessary to say that the thing supposed to be symbolical here in the government of God - his absolute rule - actually exists, or that it is important that this should be fairly exhibited to people.
And the second beast like a calf - Or, more properly, a young bullock, for so the word - μόσχος moschos - means. The term is given by Herodotus (ii. 41; iii. 28) to the Egyptian god Apis, that is, a young bullock. Such an emblem, standing under a throne as one of its supports, would symbolize firmness, endurance, strength (compare Pro 14:4); and, as used to represent qualities pertaining to him who sat on the throne, would denote stability, firmness, perseverance: qualities that are found abundantly in the divine administration. There was clearly, in the apprehension of the ancients, some natural fitness or propriety in such an emblem. A young bullock was worshipped in Egypt as a god. Jeroboam set up two idols in the form of a calf, the one in Dan and the other in Bethel, Kg1 12:28-29. A similar object of worship was found in the Indian, Greek, and Scandinavian mythologies, and the image appears to have been adopted early and extensively to represent the divinity.
The above figure is a representation of a calfidol, copied from the collection made by the artists of the French Institute at Cairo. It is recumbent, with human eyes, the skin flesh-colored, and the whole after-parts covered with a white and sky-blue drapery: the horns not on the head, but above it, and containing within them the symbolical globe surmounted by two feathers. The meaning of the emblems on the back is not known. It is copied here merely to show that, for some cause, the calf was regarded as an emblem of the Divinity. It may illustrate this, also, to remark that among the sculptures found by Mr. Layard, in the ruins of Nineveh, were not a few winged bulls, some of them of large structure, and probably all of them emblematic. One of these was removed with great difficulty, to be deposited in the British Museum. See Mr. Layard's Nineveh and its Remains, vol. ii. pp. 64-75. Such emblems were common in the East; and, being thus common, they would be readily understood in the time of John.
And the third beast had a face as a man - There is no intimation as to what was the form of the remaining portion of this living creature; but as the beasts were "in the midst of the throne," that is, under it as a support, it may be presumed that they had such a form as was adapted to that purpose - as supposed above, perhaps the form of an ox. To this living creature there was attached the head of a man, and that would be what would be particuLarly visible to one looking on the throne. The aspect of a man here would denote intelligence - for it is this which distinguishes man from the creation beneath him; and if the explanation of the symbol above given be correct, then the meaning of this emblem is, that the operations of the government of God are conducted with intelligence and wisdom. That is, the divine administration is not the result of blind fate or chance; it is founded on a clear knowledge of things, on what is best to be done, on what will most conduce to the common good.
Of the truth of this there can be no doubt; and there was a propriety that, in a vision designed to give to man a view of the government of the Almighty, this should be appropriately symbolized. It may illustrate this to observe, that in ancient sculptures it was common to unite the head of a man with the figure of an animal, as cobining symbols. Among the most remarkable figures discovered by Mr. Layard, in the ruins of Nineveh, were winged, human-headed lions. These lions are thus described by Mr. Layard: "They were about twelve feet in height, and the same number in length. The body and limbs were admirably portrayed; the muscles and bones, although strongly developed, to display the strength of the animal, showed, at the same time, a correct knowledge of its anatomy and form. Expanded wings sprung from the shoulder and spread over the back; a knotted girdle, ending in tassels, encircled the loins. These sculptures, forming an entrance, were partly in full, and partly in relief. The head and forepart, facing the chambers, were in full; but only one side of the rest of the slab was sculptured, the back being placed against the wall of sun-dried bricks" ("Nineveh and its Remains," vol. i. p. 75).
The following engraving will give an idea of one of these human-headed animals, and will serve to illustrate the passage before us alike in reference to the head, indicating intelligence, and the wings, denoting rapidity. On the use of these figures, found in the ruins of Nineveh, Mr. Layard makes the following sensible remarks - remarks admirably illustrating the view which I take of the symbols before us: "I used to contemplate for hours these mysterious emblems, and muse over their intent and history. What more noble forms could have ushered the people into the temple of their gods? What more subblime images could have been borrowed from nature by people who sought, unaided by the light of Rev_ealed religion, to embody their conceptions of the wisdom, power, and ubiquity of a Supreme Being? They could find no better type of intellect and knowledge than the head of a man; of strength, than the body of the lion; of rapidity of motion, than the wings of a bird. These winged, human-headed lions were not idle creations, the offspring of mere fancy their meaning was written upon them. They had awed and instructed races which flourished 3000 years ago. Through the portals which they guarded, kings, priests, and warriors had borne sacrifices to their altars, long before the wisdom of the East had penetrated into Greece, and had furnished its mythology with symbols long recognized by the Assyrian votaries" ("Nineveh and its Remains," vol. i. p. 75, 76).
And the fourth beast was like a flying eagle - All birds, indeed, fly; but the epithet flying is here employed to add intensity to the description. The eagle is distinguished, among the feathered race, for the rapidity, the power, and the elevation of its flight. No other bird is supposed to fly so high; none ascends with so much power; none is so majestic and grand in his ascent toward the sun. That which would be properly symbolized by this would be the rapidity with which the commands of God are executed; or this characteristic of the divine government, that the purposes of God are carried into prompt execution. There is, as it were, a vigorous, powerful, and rapid flight toward the accomplishment of the designs of God - as the eagle ascends unmolested toward the sun. Or, it may be that this symbolizes protecting care, or is an emblem of that protection which God, by his providence, extends over those who put their trust in him.
Thus, in Exo 19:4, "Ye have seen how I bare you on eagles' wings." "Hide me under the shadow of thy wings," Psa 17:8. "In the shadow of thy wing's will I rejoice," Psa 63:7. "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him," Deu 32:11-12, etc. As in the case of the other living beings, so it is to be remarked of the fourth living creature also, that the form of the body is unknown. There is no impropriety in supposing that it is only its front aspect that John here speaks of, for that was sufficient for the symbol. The remaining portion "in the midst of the throne" may have corresponded with that of the other living beings, as being adapted to a support. In further illustration of this it may be remarked, that symbols of this description were common in the Oriental world.
Figures in the human form, or in the form of animals, with the head of an eagle or a vulture, are found in the ruins of Nineveh, and were undoubtedly designed to be symbolic. "On the earliest Assyrian monuments," says Mr. Layard ("Nineveh and its Remains," vol. ii., p. 348, 349), "one of the most prominent sacred types is the eagle-headed, or the vulture-headed, human figure. Not only is it found in colossal proportions on the walls, or guarding the portals of the chambers, but it is also constantly represented in the groups on the embroidered robes. When thus introduced, it is generally seen contending with other mythic animals - such as the human-headed lion or bull; and in these contests it is always the conqueror. it may hence be inferred that it was a type of the Supreme Deity, or of one of his principal attributes. A fragment of the Zoroastrian oracles, preserved by Eusebius, declares that 'God is he that has the head of a hawk. He is the first, indestructible, eternal, unbegotten, indivisible, dissimilar; the dispenser of all good; incorruptible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical and perfect, and wise, and the only inventor of the sacred philosophy.' Sometimes the head of this bird is added to the body of a lion.
Under this form of the Egyptian hieracosphinx it is the conqueror in combats with other symbolical figures, and is frequently represented as striking down a gazelle or wild goat. It also clearly resembles the gryphon of the Greek mythology, avowedly an Eastern symbol, and connected with Apollo, or with the sun, of which the Assyrian form was probably an emblem." The following figure found in Nimroud, or ancient Nineveh; may furnish an illustration of one of the usual forms. If these views of the meaning of these symbols are correct, then the idea which would be conveyed to the mind of John, and the idea, therefore, which should be conveyed to our minds, is, that the government of God is energetic, firm, intelligent, and that in the execution of its purposes it is rapid like the unobstructed flight of an eagle, or protective like the care of the eagle for its young. When, in the subsequent parts of the vision, these living creatures are represented as offering praise and adoration to Him that sits on the throne Rev 4:8; Rev 5:8, Rev 5:14, the meaning would be, in accordance with this representation, that all the acts of divine government do, as if they were personified, unite in the praise which the redeemed and the angels ascribe to God. All living things, and all acts of the Almighty, conspire to proclaim his glory. The church, by her representatives, the "four and twenty elders," honors God; the angels, without number, unite in the praise; all creatures in heaven, in earth, under the earth, and in the sea Rev 5:13, join in the song; and all the acts and ways of God declare also his majesty and glory: for around his throne, and beneath his throne, are expressive symbols of the firmness, energy, intelligence, and power with which his government is administered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: the first beast: Rev 4:6; Gen 49:9; Num. 2:2-34, Num 23:24, Num 24:9; Pro 28:2; Eze 1:10, Eze 10:14, Eze 10:21
like a calf: Eze 1:10; Co1 9:9, Co1 9:10
as: Co1 14:20
a flying: Deu 28:49; Sa2 1:23; Isa 40:31; Eze 1:8, Eze 1:10, Eze 10:14; Dan 7:4; Oba 1:4
John Gill
4:7 And the first beast was like a lion,.... And this figure expresses the strength of the ministers of the word, the lion being the strongest among beasts, Prov 30:30, to do the work they are called to, to endure hardness, as good soldiers of Christ, and to bear the infirmities of the weak; and also it denotes their courage and boldness in preaching the Gospel of Christ, without fearing the faces of men, or of being afraid of their revilings:
and the second beast like a calf; or "ox", for so the word here used signifies in the Hellenistic language, and with the Septuagint interpreters, and agrees with Ezek 1:10, and designs the laboriousness of Christ's faithful ministers in treading out the corn of Gospel truth, who labour in the word and doctrine, and are labourers with God; as also their humility, meekness, and patience in bearing insults, reproaches, and sufferings for Christ, and instructing those that oppose themselves:
and the third beast had a face as a man; and points at the humanity and tender heartedness, the wisdom, prudence, knowledge, and understanding, and the use of the reasoning faculty, together with a manly spirit in abiding by the Gospel at any rate; all which are so necessary in the ministers of the word.
And the fourth beast was like a flying eagle; which sets forth the sagacity and penetration of Gospel ministers into the deep things of God, and mysteries of grace, and their readiness and swiftness to do the will of God, in publishing the everlasting Gospel; see Rev_ 14:6.
John Wesley
4:7 And the first - Just such were the four cherubim in Ezekiel, who supported the moving throne of God; whereas each of those that overshadowed the mercy - seat in the holy of holies had all these four faces: whence a late great man supposes them to have been emblematic of the Trinity, and the incarnation of the second Person. A flying eagle - That is, with wings expanded.
Robert Jamieson, A. R. Fausset and David Brown
4:7 calf--"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox (Ex 22:1; Ex 29:10, &c.).
as a man--The oldest manuscripts have "as of a man."
4:84:8: Եւ չորից կենդանեացն էին միոյ միո՛յ ՚ի նոցանէ վեց թեւք շուրջանակի, եւ ՚ի ներքոյ լի՛ էին աչօք, ո՛չ հանգչէին՝ ո՛չ զտիւ եւ ո՛չ զգիշեր՝ յասելոյ. Սուրբ Սուրբ Սուրբ, Սուրբ Սուրբ Սուրբ, Սուրբ Սուրբ Սուրբ, Տէր Աստուած Ամենակալ՝ որ էն եւ ե՛ս, եւ որ գալո՛ց ես[5143]: [5143] Ոմանք. Վեց թեւք շուրջ լցեալ աչովք. եւ ոչ հանգչէին... յասելոյ. Սուրբ։ Ոսկան միայն ըստ Լատինականին ունի երիցս Սուրբ, ուր ամենայն գրչագիրք համաձայն ընտրելագոյն օրինակաց Յունաց դնեն իննիցս Սուրբ։
8: И каждое из четырех животных имело по шести крыл вокруг, а внутри они исполнены очей; и ни днем, ни ночью не имеют покоя, взывая: свят, свят, свят Господь Бог Вседержитель, Который был, есть и грядет.
8 Չորս կենդանիներէն իւրաքանչիւրը շուրջանակի վեց վեց թեւ ունէր ու ներսէն աչքերով լեցուն ու չէին հանգչեր ո՛չ ցորեկը ո՛չ ալ գիշերը՝ ըսելով. «Սուրբ, Սուրբ, Սուրբ Տէր Ամենակալ, որ էր եւ որ է եւ որ պիտի գայ»։
Եւ չորից կենդանեացն էին միոյ միոյ ի նոցանէ վեց թեւք շուրջանակի, եւ ի ներքոյ լի էին աչօք, եւ ոչ հանգչէին ոչ զտիւ եւ ոչ զգիշեր յասելոյ. [64]Սուրբ, Սուրբ, Սուրբ, Սուրբ, Սուրբ, Սուրբ, Սուրբ, Սուրբ, Սուրբ``, Տէր Աստուած Ամենակալ, [65]որ էն եւ ես եւ որ գալոց ես:

4:8: Եւ չորից կենդանեացն էին միոյ միո՛յ ՚ի նոցանէ վեց թեւք շուրջանակի, եւ ՚ի ներքոյ լի՛ էին աչօք, ո՛չ հանգչէին՝ ո՛չ զտիւ եւ ո՛չ զգիշեր՝ յասելոյ. Սուրբ Սուրբ Սուրբ, Սուրբ Սուրբ Սուրբ, Սուրբ Սուրբ Սուրբ, Տէր Աստուած Ամենակալ՝ որ էն եւ ե՛ս, եւ որ գալո՛ց ես[5143]:
[5143] Ոմանք. Վեց թեւք շուրջ լցեալ աչովք. եւ ոչ հանգչէին... յասելոյ. Սուրբ։ Ոսկան միայն ըստ Լատինականին ունի երիցս Սուրբ, ուր ամենայն գրչագիրք համաձայն ընտրելագոյն օրինակաց Յունաց դնեն իննիցս Սուրբ։
8: И каждое из четырех животных имело по шести крыл вокруг, а внутри они исполнены очей; и ни днем, ни ночью не имеют покоя, взывая: свят, свят, свят Господь Бог Вседержитель, Который был, есть и грядет.
8 Չորս կենդանիներէն իւրաքանչիւրը շուրջանակի վեց վեց թեւ ունէր ու ներսէն աչքերով լեցուն ու չէին հանգչեր ո՛չ ցորեկը ո՛չ ալ գիշերը՝ ըսելով. «Սուրբ, Սուրբ, Սուրբ Տէր Ամենակալ, որ էր եւ որ է եւ որ պիտի գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:88 Եւ չորս կենդանիները, որոնցից ամէն մէկը շուրջանակի ունէր վեց թեւ եւ ներսից լի էր աչքերով, զօր ու գիշեր չէին դադարում ասելուց. «Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Ամենակա՛լ Տէր Աստուած, դու, որ Է-ն ես եւ ես եւ որ գալու ես»:
4:8  καὶ τὰ τέσσαρα ζῶα, ἓν καθ᾽ ἓν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ, κυκλόθεν καὶ ἔσωθεν γέμουσιν ὀφθαλμῶν· καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες, ἅγιος ἅγιος ἅγιος κύριος ὁ θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος.
4:8. καὶ (and) τὰ (the-ones) τέσσερα ( four ) ζῷα, (lifelets) ἓν ( one ) καθ' ( down ) ἓν ( to-one ) αὐτῶν (of-them) ἔχων (holding) ἀνὰ ( up ) πτέρυγας ( to-wings ) ἕξ , ( to-six ) κυκλόθεν ( circled-from ,"καὶ (and) ἔσωθεν (into-unto-which-from) γέμουσιν ( unto-saturating ) ὀφθαλμῶν : ( of-eyes ) καὶ (and) ἀνάπαυσιν (to-a-ceasing-up) οὐκ (not) ἔχουσιν (they-hold) ἡμέρας (of-a-day) καὶ (and) νυκτὸς (of-a-night) λέγοντες ( forthing ," Ἅγιος ( Hallow-belonged ) ἅγιος ( hallow-belonged ) ἅγιος ( hallow-belonged ) Κύριος , ( Authority-belonged ," ὁ ( the-one ) θεός , ( a-Deity ," ὁ ( the-one ) παντοκράτωρ , ( an-all-securer ,"ὁ (the-one) ἦν (it-was) καὶ (and) ὁ (the-one) ὤν (being) καὶ (and) ὁ (the-one) ἐρχόμενος . ( coming )
4:8. et quattuor animalia singula eorum habebant alas senas et in circuitu et intus plena sunt oculis et requiem non habent die et nocte dicentia sanctus sanctus sanctus Dominus Deus omnipotens qui erat et qui est et qui venturus estAnd the four living creatures had each of them six wings: and round about and within they are full of eyes. And they rested not day and night, saying: Holy, Holy, Holy, Lord God Almighty, who was and who is and who is to come.
8. And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, Holy, holy, holy, the Lord God, the Almighty, which was and which is and which is to come.
And the four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come:

8 Եւ չորս կենդանիները, որոնցից ամէն մէկը շուրջանակի ունէր վեց թեւ եւ ներսից լի էր աչքերով, զօր ու գիշեր չէին դադարում ասելուց. «Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Սո՜ւրբ, Ամենակա՛լ Տէր Աստուած, դու, որ Է-ն ես եւ ես եւ որ գալու ես»:
4:8  καὶ τὰ τέσσαρα ζῶα, ἓν καθ᾽ ἓν αὐτῶν ἔχων ἀνὰ πτέρυγας ἕξ, κυκλόθεν καὶ ἔσωθεν γέμουσιν ὀφθαλμῶν· καὶ ἀνάπαυσιν οὐκ ἔχουσιν ἡμέρας καὶ νυκτὸς λέγοντες, ἅγιος ἅγιος ἅγιος κύριος ὁ θεὸς ὁ παντοκράτωρ, ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος.
4:8. et quattuor animalia singula eorum habebant alas senas et in circuitu et intus plena sunt oculis et requiem non habent die et nocte dicentia sanctus sanctus sanctus Dominus Deus omnipotens qui erat et qui est et qui venturus est
And the four living creatures had each of them six wings: and round about and within they are full of eyes. And they rested not day and night, saying: Holy, Holy, Holy, Lord God Almighty, who was and who is and who is to come.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: В видениии Иезекииля животные имеют по четыре крыла, и поэтому шестикрылые животные Апокалипсиса более подобны серафимам, виденным прор. Исаиею (VI:2), у которых было по шести крыл. Животные прикрывали себя своими крыльями, прикрывали совершенно, так что их фигуры, кроме их голов, были невидимы для тайнозрителя, и назначение крыльев, таким образом, состояло в сокрытии фигур животных. - Слову "внутри" нужно придать смысл указания на то обстоятельство, что Иоанн видел глаза и под крыльями, прикрывавшими тела животных. Значит, животные Апокалипсиса, так же, как и животные прор. Иезекииля, имели глаза не только на своих лицах спереди и сзади, но и все тело их было снабжено глазами: они были многоочитыми. Назначение животных было таково же, какое было и для серафимов в видении пророка Исаии (VI:3). Они поют почти то же самое, и различие в содержании их славословия заключается в его большей пространности. Животные Апокалипсиса постоянно восхваляют не только святость Господа, как всемогущего мироправителя, но и как Вседержителя. - Эпитет: "Которьй был, есть и грядет" говорит не о троичности Божества, но о том, что Господь, явивши Себя в Ветхом (который был) и Новом (есть) Заветах, явит Себя как мздовоздателя при кончине мира (и грядет). Taким образом, в этих четырех животных можно и должно видеть бесплотные силы, которые окружают престол Божий. Это совершенно особые (не серафимы и не херувимы) небесные силы, которых видел только ев. Иоанн и для которых он не дал никакого другого названия, кроме животных, живых существ по преимуществу, - первых созданий Господа Бога.
Adam Clarke: Commentary on the Bible - 1831
4:8: The four beasts had each of them six wings - I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. "Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber חשמל, (chashmal), in the midst of the fire, Eze 1:4, On his head is placed a crown and a diadem, with the incommunicable name (יהוה Yehovah) inscribed on the front of it. His eyes go throughout the whole earth; a part of them is fire, and a part of them hail. At his right hand stands Life, and at his left hand Death; and he has a fiery scepter in his hand. Before him is the veil spread, that veil which is between the temple and the holy of holies; and seven angels minister before him within that veil: the veil and his footstool are like fire and lightning; and under the throne of glory there is a shining like fire and sapphire, and about his throne are justice and judgment.
"The place of the throne are the seven clouds of glory; and the chariot wheels, and the cherub, and the living creatures which give glory before his face. The throne is in similitude like sapphire; and at the four feet of it are four living creatures, each of which has four faces and four wings. When God speaks from the east, then it is from between the two cherubim with the face of a Man; when he speaks from the south, then it is from between the two cherubim with the face of a Lion; when from the west, then it is from between the two cherubim with the face of an Ox; and when from the north, then it is from between the two cherubim with the face of an Eagle.
"And the living creatures stand before the throne of glory; and they stand in fear, in trembling, in horror, and in great agitation; and from this agitation a stream of fire flows before them. Of the two seraphim one stands at the right hand of the holy blessed God, and one stands at the left; and each has six wings: with two they cover their face lest they should see the face of the shechina; with two they cover their feet lest they should find out the footstool of the shechinah; and with two they fly, and sanctify his great name. And they answer each other, saying Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory. And the living creatures stand near his glory, yet they do not know the place of his glory; but wheresoever his glory is, they cry out and say, Blessed be the glory of the Lord in his place."
In Shemoth Rabba, sec. 23, fol. 122, 4, Rabbi Abin says: "There are four which have principality in this world: among intellectual creatures, Man; among birds, the Eagle; among cattle, the Ox; and among wild beasts, the Lion: each of these has a kingdom and a certain magnificence, and they are placed under the throne of glory, Eze 1:10, to show that no creature is to exalt itself in this world, and that the kingdom of God is over all." These creatures may be considered the representatives of the whole creation.
Albert Barnes: Notes on the Bible - 1834
4:8: And the four beasts had each of them six wings about him - An emblem common to them all, denoting that, in reference to each and all the things here symbolized, there was one common characteristic - that in heaven there is the utmost promptness in executing the divine commands. Compare Isa 6:2; Psa 18:10; Psa 104:3; Jer 48:40. No mention is made of the manner in which these wings were arranged, and conjecture in regard to that is vain. The seraphim, as seen by Isaiah, had each one six wings, with two of which the face was covered, to denote profound Rev_erence; with two the feet, or lower parts - emblematic of modesty; and with two they flew - emblematic of their celerity in executing the commands of God, Isa 6:2. Perhaps without impropriety we may suppose that, in regard to these living beings seen by John, two of the wings of each were employed, as in Isaiah, to cover the face - token of profound Rev_erence; and that the remainder were employed in flight denoting the rapidity with which the divine commands are executed. Mercury, the messenger of Jupiter among the pagan, was represented with wings, and nothing is more common in the paintings and basreliefs of antiquity than such representations.
And they were full of eyes within - Prof. Stuart more correctly renders this, "around and within are full of eyes"; connecting the word "around" ("about"), not with the wings, as in our version, but with the eyes. The meaning is, that the portions of the beasts that were visible from the outside of the throne, and the portions under or within the throne, were covered with eyes. The obvious design of this is to mark the universal vigilance of divine providence.
And they rest not - Margin, have no rest. That is, they are constantly employed; there is no intermission. The meaning, as above explained, is, that the works and ways of God are constantly bringing praise to him.
Day and night - Continually. They who are employed day and night fill up the whole time - for this is all.
Saying, Holy, holy, holy - For the meaning of this, see the notes on Isa 6:3.
Lord God Almighty - Isaiah Isa 6:3 expresses it, "Yahweh of hosts." The reference is to the true God, and the epithet Almighty is one that is often given him. It is especially appropriate here, as there were to be, as the sequel shows, remarkable exhibitions of power in executing the purposes described in this book.
Which was, and is, and is to come - Who is eternal - existing in all past time; existing now; and to continue to exist foRev_er. See the notes on Rev 1:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: six: Isa 6:2-13; Eze 1:6, Eze 10:21, Eze 10:22; Ti2 4:2
full: Rev 4:6; Ti1 4:16
and they: Rev 7:15; Isa 62:1, Isa 62:6, Isa 62:7; Act 20:31; Th1 2:9; Th2 3:8, Th2 3:9
rest not: Gr. have no rest
Holy: Rev 3:7; Exo 15:11; Isa 6:3
Lord God Almighty: Rev 1:8, Rev 11:17, Rev 15:3, Rev 16:7, Rev 16:14, Rev 19:15, Rev 21:22; Gen 17:1; Psa 91:1; Isa 13:6; Joe 1:15; Co2 6:18
which: Rev 4:4; Heb 13:8
Geneva 1599
4:8 And the (b) four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not (8) day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
(b) Every beast had six wings. (8) By events, in that for all the causes before mentioned, God is glorified both by angels, as holy, Judge, omnipotent, eternal and immutable and also after their example he is glorified by holy men (Rev_ 4:9) in sign and speech (Rev_ 4:10).
John Gill
4:8 And the four beasts had each of them six wings about him,.... As the seraphim in Is 6:2 with two of which they might cover their faces as they did, testifying thereby their reverence of God, when in his presence; and with the other two cover their feet, signifying their sense of their sinfulness, weakness, and imperfection, in their conversation, even in their best works, and in the ministry of the word; and with the other two fly about, as denoting their readiness to minister the word and ordinances, to visit the members of the church, and do all good offices of love and service to them that lie in their power:
and they were full of eyes within; to look into the sin and corruption of their own hearts, which is a means of keeping them humble amidst all their attainments, gifts, and graces, and of qualifying them to speak aptly of the cases of others; and they have eyes within, to look into and consult their own experience; for besides the word of God, which lies before them, they have a testimony in themselves of the truth of the doctrines of the Gospel, which they do well to attend unto; and they have these inward eyes to look into that treasure which God has put into their earthen vessels, in order to bring out of it things new and old.
And they rest not day and night; they give up themselves to the ministry of the word, and prayer; are wholly in these things, meditate on the word continually, and preach the Gospel in season, and out of season:
saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; living under a continual sense of the holiness of God, Father, Son, and Spirit; and how necessary holiness is in themselves, who bear the vessels of the Lord, and in the churches and house of God; taking care that all their doctrines are according to godliness, and serve to promote holiness of life and conversation; and also under a sense of the power of God, and of their need of it, to carry them through their work, and make their ministry successful; and of the eternity and immutability of God, which is a wonderful support unto them amidst all the difficulties and troubles that attend them. The word "holy" is three times used here, as by the seraphim in Is 6:3; and in some copies it is repeated six times, and in others nine times, as in the Complutensian edition.
John Wesley
4:8 Each of them hath six wings - As had each of the seraphim in Isaiah's vision. "Two covered his face," in token of humility and reverence: "two his feet," perhaps in token of readiness and diligence for executing divine commissions. Round about and within they are full of eyes. Round about - To see everything which is farther off from the throne than they are themselves. And within - On the inner part of the circle which they make with one another. First, they look from the centre to the circumference, then from the circumference to the centre. And they rest not - O happy unrest! Day and night - As we speak on earth. But there is no night in heaven. And say, Holy, holy, holy - Is the Three - One God.
There are two words in the original, very different from each other; both which we translate holy. The one means properly merciful; but the other, which occurs here, implies much more. This holiness is the sum of all praise, which is given to the almighty Creator, for all that he does and reveals concerning himself, till the new song brings with it new matter of glory.
This word properly signifies separated, both in Hebrew and other languages. And when God is termed holy, it denotes that excellence which is altogether peculiar to himself; and the glory flowing from all his attributes conjoined, shining forth from all his works, and darkening all things besides itself, whereby he is, and eternally remains, in an incomprehensible manner separate and at a distance, not only from all that is impure, but likewise from all that is created. God is separate from all things. He is, and works from himself, out of himself, in himself, through himself, for himself. Therefore, he is the first and the last, the only one and the Eternal, living and happy, endless and unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and merciful.
Hence it is, that holy and holiness mean the same as God and Godhead: and as we say of a king, "His Majesty;" so the scripture says of God, "His Holiness," Heb 12:10. The Holy Spirit is the Spirit of God. When God is spoken of, he is often named "the Holy One:" and as God swears by his name, so he does also by his holiness; that is, by himself.
This holiness is often styled glory: often his holiness and glory are celebrated together, Lev 10:3; Is 6:3. For holiness is covered glory, and glory is uncovered holiness. The scripture speaks abundantly of the holiness and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity eminently confirmed.
That is also termed holy which is consecrated to him, and for that end separated from other things: and so is that wherein we may be like God, or united to him.
In the hymn resembling this, recorded by Isaiah, Is 6:3, is added, "The whole earth is full of his glory." But this is deferred in the Revelation, till the glory of the Lord (his enemies being destroyed) fills the earth.
Robert Jamieson, A. R. Fausset and David Brown
4:8 about him--Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.
rest not--literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."
Holy, holy, holy--The "tris-hagion" of the Greek liturgies. In Is 6:3, as here, it occurs; also Ps 99:3, Ps 99:5, Ps 99:9, where He is praised as "holy," (1) on account of His majesty (Rev_ 4:1) about to display itself; (2) His justice (Rev_ 4:4) already displaying itself; (3) His mercy (Rev_ 4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Is 6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL].
Almighty--answering to "Lord of hosts" (Sabaoth), Is 6:3.
The cherubim here have six wings, like the seraphim in Is 6:2; whereas the cherubim in Ezek 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Ezek 1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Rev_ 5:8-10, "Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and Rev_ 20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Is 11:6-8; Is 65:25; Ezek 34:25; Hos 2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when--the earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (Rev_ 21:3), and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Is 6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."
4:94:9: Եւ յորժամ տային կենդանիքն փա՛ռս եւ պատիւ եւ գոհութիւն նստելոյն ՚ի վերայ աթոռոյն՝ Կենդանւոյն յաւիտեանս յաւիտենից[5144]. [5144] Ոմանք. Կենդանիքն զպատիւ եւ զգոհութիւն... յաւիտենից, ամէն։
9: И когда животные воздают славу и честь и благодарение Сидящему на престоле, Живущему во веки веков,
9 Երբ այն կենդանիները փառք ու պատիւ եւ գոհութիւն կու տային աթոռին վրայ նստողին, որ կենդանի է յաւիտեանս յաւիտենից,
Եւ յորժամ տային կենդանիքն փառս եւ պատիւ եւ գոհութիւն նստելոյն ի վերայ աթոռոյն` Կենդանւոյն յաւիտեանս յաւիտենից:

4:9: Եւ յորժամ տային կենդանիքն փա՛ռս եւ պատիւ եւ գոհութիւն նստելոյն ՚ի վերայ աթոռոյն՝ Կենդանւոյն յաւիտեանս յաւիտենից[5144].
[5144] Ոմանք. Կենդանիքն զպատիւ եւ զգոհութիւն... յաւիտենից, ամէն։
9: И когда животные воздают славу и честь и благодарение Сидящему на престоле, Живущему во веки веков,
9 Երբ այն կենդանիները փառք ու պատիւ եւ գոհութիւն կու տային աթոռին վրայ նստողին, որ կենդանի է յաւիտեանս յաւիտենից,
zohrab-1805▾ eastern-1994▾ western am▾
4:99 Եւ երբ կենդանիները փառք եւ պատիւ եւ գոհութիւն էին մատուցում աթոռի վրայ նստածին՝ յաւիտեանս յաւիտենից կենդանի եղողին,
4:9  καὶ ὅταν δώσουσιν τὰ ζῶα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῶ καθημένῳ ἐπὶ τῶ θρόνῳ, τῶ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων,
4:9. Καὶ (And) ὅταν (which-also-ever) δώσουσιν (they-shall-give,"τὰ (the-ones) ζῷα (lifelets,"δόξαν (to-a-recognition) καὶ (and) τιμὴν (to-a-valuation) καὶ (and) εὐχαριστίαν (to-a-goodly-granting-unto) τῷ (unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου , ( of-a-throne ," τῷ ( unto-the-one ) ζῶντι ( unto-lifing-unto ) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας ( to-ages ) τῶν (of-the-ones) αἰώνων, (of-ages,"
4:9. et cum darent illa animalia gloriam et honorem et benedictionem sedenti super thronum viventi in saecula saeculorumAnd when those living creatures gave glory and honour and benediction to him that sitteth on the throne, who liveth for ever and ever:
9. And when the living creatures shall give glory and honour and thanks to him that sitteth on the throne, to him that liveth for ever and ever,
And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever:

9 Եւ երբ կենդանիները փառք եւ պատիւ եւ գոհութիւն էին մատուցում աթոռի վրայ նստածին՝ յաւիտեանս յաւիտենից կենդանի եղողին,
4:9  καὶ ὅταν δώσουσιν τὰ ζῶα δόξαν καὶ τιμὴν καὶ εὐχαριστίαν τῶ καθημένῳ ἐπὶ τῶ θρόνῳ, τῶ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων,
4:9. et cum darent illa animalia gloriam et honorem et benedictionem sedenti super thronum viventi in saecula saeculorum
And when those living creatures gave glory and honour and benediction to him that sitteth on the throne, who liveth for ever and ever:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Слова: "когда воздают" равносильны: всякий раз как животные создают, и указывают на повторяемость действий. Песнь ангельского славословия вечному снова и снова повторялась. И всякий раз, как она оканчивалась, 24: старца, сидевшие на своих престолах, вставали. Они снимали свои венцы и полагали их вблизи себя, пред престолом Божиим и сами поклонялись Сидящему. Их поклонение было выражением сознания созерцаемого Божия величия. И в своем песнопении они говорят, что Господь достоин принять не только славу и честь, которые воздают Ему и бесплотные силы, но и силу, т.е. прославление Божия всемогущества.
Albert Barnes: Notes on the Bible - 1834
4:9: And when those beasts give glory ... - As often as those living beings ascribe glory to God. They did this continually Rev 4:8; and, if the above explanation be correct, then the idea is that the ways and acts of God in his providential government are continually of such a nature as to honor him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: when: Rev 5:13, Rev 5:14, Rev 7:11, Rev 7:12
who: Rev 1:18, Rev 5:14, Rev 10:6, Rev 15:7; Exo 15:18; Psa 48:14; Heb 7:8, Heb 7:25
Geneva 1599
4:9 And when those beasts (c) give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
(c) God is said to have glory, honour, kingdom, and such like given to him, when we godly and reverently set forth that which is properly and only his.
John Gill
4:9 And when these beasts give glory,.... When they give God the glory of all his perfections, covenant, and promises, and of all the gifts and grace bestowed on them, and of the success of their ministry; and in it glorify Father, Son, and Spirit, who bear their respective parts in the business of salvation; and ascribe to each their due glory in election, redemption, and sanctification:
and honour; in the several parts of religious worship performed by them; and not with their lips only, but with their hearts also:
and thanks; for all blessings, temporal and spiritual, bestowed on them, and on the saints: even
to him that sat on the throne; God the Father, Rev_ 4:3;
who liveth for ever and ever; he who is the living God, and will always continue so.
John Wesley
4:9 And when the living creatures give glory - the elders fall down - That is, as often as the living creatures give glory, immediately the elders fall down. The expression implies, that they did so at the same instant, and that they both did this frequently. The living creatures do not say directly, "Holy, holy, holy art thou;" but only bend a little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the elders, when they are fallen down, may say, "Worthy art thou, O Lord our God."
Robert Jamieson, A. R. Fausset and David Brown
4:9 The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (Rev_ 5:8-10).
when--that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.
give--"shall give" in one oldest manuscript.
for ever and ever--Greek, "unto the ages of the ages."
4:104:10: եւ դնէին զպսակս իւրեանց առաջի աթոռոյն ասելով[5145]. [5145] Ոսկան յաւելու. * Անկանեին քսան եւ չորք երիցունքն առաջի նստելոյն յաթոռն եւ երկիր պագանէին Կենդանւոյն յաւիտեանս յաւիտենից. եւ դնելով զպսակս իւրե՛՛. որ պակասի յամենայն գրչագիրս մեր։ Ոմանք. Եւ դնելով զպս՛՛... աթոռոյն՝ ասէին։
10: тогда двадцать четыре старца падают пред Сидящим на престоле, и поклоняются Живущему во веки веков, и полагают венцы свои перед престолом, говоря:
10 Քսանըչորս երէցները աթոռին առջեւ կ’իյնային ու երկրպագութիւն կ’ընէին յաւիտեանս յաւիտենից Կենդանի եղողին։ Իրենց պսակները աթոռին առջեւ կը ձգէին՝ ըսելով.
անկանէին քսան եւ չորք երիցունքն առաջի նստելոյն յաթոռն, եւ երկիր պագանէին Կենդանւոյն յաւիտեանս յաւիտենից. եւ դնէին զպսակս իւրեանց առաջի աթոռոյն եւ ասէին:

4:10: եւ դնէին զպսակս իւրեանց առաջի աթոռոյն ասելով[5145].
[5145] Ոսկան յաւելու. * Անկանեին քսան եւ չորք երիցունքն առաջի նստելոյն յաթոռն եւ երկիր պագանէին Կենդանւոյն յաւիտեանս յաւիտենից. եւ դնելով զպսակս իւրե՛՛. որ պակասի յամենայն գրչագիրս մեր։ Ոմանք. Եւ դնելով զպս՛՛... աթոռոյն՝ ասէին։
10: тогда двадцать четыре старца падают пред Сидящим на престоле, и поклоняются Живущему во веки веков, и полагают венцы свои перед престолом, говоря:
10 Քսանըչորս երէցները աթոռին առջեւ կ’իյնային ու երկրպագութիւն կ’ընէին յաւիտեանս յաւիտենից Կենդանի եղողին։ Իրենց պսակները աթոռին առջեւ կը ձգէին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
4:1010 քսանչորս երէցներն ընկնում էին աթոռի վրայ նստածի առաջ եւ երկրպագում յաւիտեանս յաւիտենից կենդանի եղողին եւ իրենց պսակները դնում էին աթոռի առաջ ու ասում.
4:10  πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ προσκυνήσουσιν τῶ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου λέγοντες,
4:10. πεσοῦνται ( they-shall-fall ,"οἱ (the-ones) εἴκοσι (twenty) τέσσαρες ( four ) πρεσβύτεροι ( more-eldered ,"ἐνώπιον (in-looked) τοῦ (of-the-one) καθημένου ( of-sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου , ( of-a-throne ,"καὶ (and) προσκυνήσουσιν (they-shall-kiss-toward-unto) τῷ ( unto-the-one ) ζῶντι ( unto-lifing-unto ) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας ( to-ages ) τῶν (of-the-ones) αἰώνων, (of-ages,"καὶ (and) βαλοῦσιν (they-shall-cast) τοὺς (to-the-ones) στεφάνους (to-wreaths) αὐτῶν (of-them) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου, (of-a-throne) λέγοντες ( forthing ,"
4:10. procident viginti quattuor seniores ante sedentem in throno et adorabunt viventem in saecula saeculorum et mittent coronas suas ante thronum dicentesThe four and twenty ancients fell down before him that sitteth on the throne and adored him that liveth for ever and ever and cast their crowns before the throne, saying:
10. the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying,
The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying:

10 քսանչորս երէցներն ընկնում էին աթոռի վրայ նստածի առաջ եւ երկրպագում յաւիտեանս յաւիտենից կենդանի եղողին եւ իրենց պսակները դնում էին աթոռի առաջ ու ասում.
4:10  πεσοῦνται οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἐνώπιον τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ προσκυνήσουσιν τῶ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, καὶ βαλοῦσιν τοὺς στεφάνους αὐτῶν ἐνώπιον τοῦ θρόνου λέγοντες,
4:10. procident viginti quattuor seniores ante sedentem in throno et adorabunt viventem in saecula saeculorum et mittent coronas suas ante thronum dicentes
The four and twenty ancients fell down before him that sitteth on the throne and adored him that liveth for ever and ever and cast their crowns before the throne, saying:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:10: Cast their crowns before the throne - Acknowledge the infinite supremacy of God, and that they have derived their being and their blessings from him alone. This is an allusion to the custom of prostrations in the east, and to the homage of petty kings acknowledging the supremacy of the emperor.
Albert Barnes: Notes on the Bible - 1834
4:10: The four and twenty elders fall down before him ... - The representatives of the redeemed church in heaven (see the notes at Rev 4:4) also unite in the praise. The meaning, if the explanation of the symbol be correct, is, that the church universal unites in praise to God for all that characterizes his administration. In the connection in which this stands here, the sense would be, that as often as there is any new manifestation of the principles of the divine government, the church ascribes new praise to God. Whatever may be thought of this explanation of the meaning of the symbols, of the fact here stated there can be no doubt. The church of God always rejoices when there is any new manifestation of the principles of the divine administration. As all these acts, in reality, bring glory and honor to God, the church, as often as there is any new manifestation of the divine character and purposes, renders praise anew. Nor can it be doubted that the view here taken is one that is every way appropriate to the general character of this book. The great design was to disclose what God was to do in future times, in the various Rev_olutions that were to take place on the earth, until his government should be firmly established, and the principles of his administration should everywhere pRev_ail; and there was a propriety, therefore, in describing the representatives of the church as taking part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne.
And cast their crowns before the throne - They are described as "crowned" Rev 4:4, that is, as triumphant, and as kings (compare Rev 5:10), and they are here represented as casting their crowns at his feet, in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore, a propriety that they should acknowledge this in a proper manner by placing their crowns at his feet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: fall: Rev 5:8, Rev 5:14, Rev 19:4; Job 1:20; Psa 72:11; Mat 2:11
worship: Rev 4:9, Rev 7:11, Rev 15:4, Rev 22:8, Rev 22:9; Ch1 29:20; Ch2 7:3; Psa 95:6; Mat 4:9, Mat 4:10; Luk 24:52
cast: Rev 4:4; Ch1 29:11-16; Psa 115:1; Co1 15:10
Geneva 1599
4:10 (9) The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
(9) Three signs of divine honour given to God, prostration or falling down, adoration and casting their crowns before God: in which the godly, though made kings by Christ, willingly empty themselves of all glory, moved with a religious respect for the majesty of God.
John Gill
4:10 The four and twenty elders fall down before him that sat on the throne,.... The ministers of the Gospel begin the worship of God, and lead in it, who are the four living creatures; when the members of churches, who are the four and twenty elders, follow, and approach the divine Being in a most humble manner:
and worship him that liveth for ever and ever: in Spirit, and in truth, with faith and fervency, in every part of duty they are directed to:
and cast their crowns before the throne; signifying, that they received them, from him that sits upon it, being by the grace of God what they are; and that they are unworthy to wear them in his presence, being but unprofitable servants in all they do; and hereby also acknowledging their subjection to him as their King and lawgiver. Something like this the Jews relate of the family above; they say,
"when the holy blessed God ascends the glorious "throne of judgment", the whole family above tremble; and when they see the holy blessed God "they take their crowns from off their heads"--and pray and seek mercy for Israel; and immediately he ascends the "throne of mercy" (w).''
And such like actions have been done by kings and princes to one another, in token of subjection. Thus Tigranes, king of Armenia, fell down at the feet of Pompey, and cast his crown from his head, which Pompey replaced; and having commanded him certain things, ordered him to enjoy his kingdoms (x): so Herod meeting Augustus Caesar at Rhode, when he entered the city took oil his crown, and after a speech made to him, with which Caesar was pleased, he set it on him again (y).
Saying; as follows.
(w) Raziel, fol. 45. 2. (x) Cicero, Orat. pro Sextio. p. 904. (y) Joseph. Autiqu. l. 15. c. 6. sect. 6, 7.
Robert Jamieson, A. R. Fausset and David Brown
4:10 fall--immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship . . . shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.
4:114:11: Արժանի՛ ես Տէր Աստուած մեր սուրբ՝ առնուլ փառս եւ պատիւ եւ զօրութիւն, զի դո՛ւ ստեղծեր զամենայն. եւ ՚ի կամելն քո ստեղծան՝ եւ կա՛ն հաստատուն[5146]:[5146] Ոմանք. Արժան է քեզ Տէր Աստուած... զփառս եւ զպատիւ... զի դու ստացար զամենայն, եւ ՚ի քո կամելդ ստեղ՛՛։
11: достоин Ты, Господи, приять славу и честь и силу: ибо Ты сотворил все, и [все] по Твоей воле существует и сотворено.
10 «Արժանի ես, Տէ՛ր, փառք ու պատիւ եւ զօրութիւն առնելու, վասն զի ամէն բան դուն ստեղծեցիր եւ քու կամքովդ եղան ու ստեղծուեցան»։
Արժանի ես, [66]Տէր Աստուած մեր սուրբ``, առնուլ փառս եւ պատիւ եւ զօրութիւն, զի դու ստեղծեր զամենայն, եւ ի կամելն քո ստեղծան եւ կան հաստատուն:

4:11: Արժանի՛ ես Տէր Աստուած մեր սուրբ՝ առնուլ փառս եւ պատիւ եւ զօրութիւն, զի դո՛ւ ստեղծեր զամենայն. եւ ՚ի կամելն քո ստեղծան՝ եւ կա՛ն հաստատուն[5146]:
[5146] Ոմանք. Արժան է քեզ Տէր Աստուած... զփառս եւ զպատիւ... զի դու ստացար զամենայն, եւ ՚ի քո կամելդ ստեղ՛՛։
11: достоин Ты, Господи, приять славу и честь и силу: ибо Ты сотворил все, и [все] по Твоей воле существует и сотворено.
10 «Արժանի ես, Տէ՛ր, փառք ու պատիւ եւ զօրութիւն առնելու, վասն զի ամէն բան դուն ստեղծեցիր եւ քու կամքովդ եղան ու ստեղծուեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111 «Մեր սուրբ Տէ՛ր Աստուած, արժանի ես ընդունելու փառք եւ պատիւ եւ զօրութիւն, որովհետեւ դո՛ւ ստեղծեցիր բոլորը, եւ քո կամենալո՛վ ստեղծուեցին ու գոյութիւն ունեն»:
4:11  ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα, καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν.
4:11. Ἄξιος (Deem-belonged) εἶ, (thou-be,"ὁ (the-one) κύριος (Authority-belonged) καὶ (and) ὁ (the-one) θεὸς (a-Deity) ἡμῶν, (of-us,"λαβεῖν (to-have-had-taken) τὴν (to-the-one) δόξαν (to-a-recognition) καὶ (and) τὴν (to-the-one) τιμὴν (to-a-valuation) καὶ (and) τὴν (to-the-one) δύναμιν, (to-an-ability,"ὅτι (to-which-a-one) σὺ (thou) ἔκτισας (thou-created-to) τὰ (to-the-ones) πάντα , ( to-all ,"καὶ (and) διὰ (through) τὸ (to-the-one) θέλημά (to-a-determining-to) σου (of-thee) ἦσαν (they-were) καὶ (and) ἐκτίσθησαν. (they-were-created-to)
4:11. dignus es Domine et Deus noster accipere gloriam et honorem et virtutem quia tu creasti omnia et propter voluntatem tuam erant et creata suntThou art worthy, O Lord our God, to receive glory and honour and power. Because thou hast created all things: and for thy will they were and have been created.
11. Worthy art thou, our Lord and our God, to receive the glory and the honour and the power: for thou didst create all things, and because of thy will they were, and were created.
Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created:

11 «Մեր սուրբ Տէ՛ր Աստուած, արժանի ես ընդունելու փառք եւ պատիւ եւ զօրութիւն, որովհետեւ դո՛ւ ստեղծեցիր բոլորը, եւ քո կամենալո՛վ ստեղծուեցին ու գոյութիւն ունեն»:
4:11  ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ τὴν τιμὴν καὶ τὴν δύναμιν, ὅτι σὺ ἔκτισας τὰ πάντα, καὶ διὰ τὸ θέλημά σου ἦσαν καὶ ἐκτίσθησαν.
4:11. dignus es Domine et Deus noster accipere gloriam et honorem et virtutem quia tu creasti omnia et propter voluntatem tuam erant et creata sunt
Thou art worthy, O Lord our God, to receive glory and honour and power. Because thou hast created all things: and for thy will they were and have been created.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:11: Thou art worthy, O Lord, to receive - Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind.
Albert Barnes: Notes on the Bible - 1834
4:11: Thou art worthy, O Lord - In thy character, perfections, and government, there is what makes it proper that universal praise should be rendered. The feeling of all true worshippers is, that (God is worthy of the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes it proper that he should receive universal adoration.
To receive glory - To have praise or glory ascribed to thee.
And honour - To be honored; that is, to be approached and adored as worthy of honor.
And power - To have power ascribed to thee, or to be regarded as having infinite power. Man can confer no power on God, but he may acknowledge what he has, and adore him for its exertion in his behalf and in the government of the world.
For thou hast created all things - Thus, laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it is worthy to "receive glory, and honor, and power." Compare the notes on Job 38:7.
And for thy pleasure they are - They exist by thy will - διὰ τὸ θέλημά dia to thelē ma. The meaning is, that they owe their existence to the will of God, and therefore their creation lays the foundation for praise. He "spake, and it was done; he commanded, and it stood fast." He said, "Let there be light; and there was light." There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and, consequently, whatever wisdom, power, goodness, is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to "look up through nature to nature's God," and wheRev_er we see greatness or goodness in the works of creation, to regard them as the faint expression of what exists essentially in the Creator.
And were created - Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing. This concludes the magnificent introduction to the principal visions in this book. It is beautifully appropriate to the solemn disclosures which are to be made in the following portions of the book, and, as in the case of Isaiah and Ezekiel, was eminently adapted to impress the mind of the holy seer with awe. Heaven is opened to his view; the throne of God is seen; there is a vision of Him who sits upon that throne; thunders and voices are heard around the throne; the lightnings play; and a rainbow, symbol of peace, encircles all; the representatives of the redeemed church, occupying subordinate thrones, and in robes of victory, and with crowns on their heads, are there; a vast smooth expanse like the sea is spread out before the throne; and the emblems of the wisdom, the power, the vigilance, the energy, the strength of the divine administration are there, represented as in the act of bringing honor to God, and proclaiming his praise. The mind of John was doubtless prepared by these august visions for the disclosures which follow; and the mind of the reader should in like manner be deeply and solemnly impressed when he contemplates them, as if he looked into heaven, and saw the impressive grandeur of the worship there. Let us fancy ourselves, therefore, with the holy seer looking into heaven, and listen with Rev_erence to what the great God discloses respecting the various changes that are to occur until every foe of the church shall be subdued, and the earth shall acknowledge his sway, and the whole scene shall close in the triumphs and joys of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: art: Rev 5:2, Rev 5:9, Rev 5:12; Sa2 22:4; Psa 18:3
to receive: Rev 14:7; Deu 32:4; Ch1 16:28, Ch1 16:29; Neh 9:5; Job 36:3; Psa 29:1, Psa 29:2, Psa 68:34; Psa 96:7, Psa 96:8
for thou: Rev 10:6; Gen 1:1; Exo 20:11; Isa 40:26, Isa 40:28; Jer 10:11, Jer 32:17; Joh 1:1-3; Act 17:24; Eph 3:9; Col 1:16, Col 1:17; Heb 1:2, Heb 1:10
and for: Pro 16:4; Rom 11:36
Geneva 1599
4:11 (10) Thou art worthy, O Lord, (11) to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
(10) The sum of their speech: that all glory must be given to God: the reason, because he is the eternal beginning of all things, from whose only will they have their being, and are governed: and finally in all respects are that which they are.
(11) That is, that you should challenge the same to yourself alone. But as for us, we are unworthy, that even by your goodness we should share in this glory. So far has been discussed the principal cause unapproachable, which is God.
John Gill
4:11 Thou art worthy, O Lord, to receive glory honour, and power,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin version, and all the Oriental ones, read, "thou art worthy, O Lord, and our God, to receive"; that is, to receive the acknowledgment and ascription of glory, honour, and power; for otherwise God cannot be said to receive these from his creatures, than by their confessing and declaring that they belong unto him: and that for the reasons following,
for thou hast created all things; the whole universe, the heavens, the earth, and sea, and all that in them are:
and for thy pleasure they are and were created; God is the first cause, and the last end of all things; by his power they are made, and according to his will, and for his own glory, and therefore is worthy of such a doxology; see Prov 16:4. What is here said is contrary to a notion imbibed by the Jews (z), that the world was not created but for the sake of the Israelites: and elsewhere (a) they say,
"the world was not created but for David; and one says for Moses; and Rabbi Jochanan says for the Messiah;''
which last is truest.
(z) Zohar in Exod. fol. 6. 3. & Tzeror Hammor, fol. 109. 1. & 161. 3. (a) T. Bab. Sanhedrin, fol. 98. 2.
John Wesley
4:11 Worthy art thou to receive - This he receives not only when he is thus praised, but also when he destroys his enemies and glorifies himself anew. The glory and the honour and the power - Answering the thrice - holy of the living creatures, Rev_ 4:9. For thou hast created all things - Creation is the ground of all the works of God: therefore, for this, as well as for his other works, will he be praised to all eternity. And through thy will they were - They began to be. It is to the free, gracious and powerfully - working will of Him who cannot possibly need anything that all things owe their first existence. And are created - That is, continue in being ever since they were created.
Robert Jamieson, A. R. Fausset and David Brown
4:11 O Lord--The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.
glory, &c.--"the glory . . . the honour . . . the power."
thou--emphatic in the Greek: "It is THOU who didst create."
all things--Greek, "the all things": the universe.
for, &c.--Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Gen 1:3, "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme.
were created--by Thy definite act of creation at a definite time.