Յայտնութիւն / Revelation - 5 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Истина, что Господь есть мироправитель и Судия, только намеченная в песнопении Ангелов и в самом видении, раскрывается более подробно пред очами ев. Иоанна в постепенном явлении различных обнаружений Бож. мироправления и суда. Видение 5-й главы есть именно одно из обнаружений Бож. мироправления как оснований Божеств. суда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the foregoing chapter the prophetical scene was opened, in the sight and hearing of the apostle, and he had a sight of God the Creator and ruler of the world, and the great King of the church. He saw God on the throne of glory and government, surrounded with his holy ones, and receiving their adorations. Now the counsels and decrees of God are set before the apostle, as in a book, which God held in his right hand; and this book is represented, I. As sealed in the hand of God, ver. 1-9. II. As taken into the hand of Christ the Redeemer, to be unsealed and opened, ver. 6, to the end.
Adam Clarke: Commentary on the Bible - 1831
The book sealed with seven seals, which no being in heaven or earth could open, Rev 5:1-3. Is at last opened by the Lion of the tribe of Judah, Rev 5:4-8. He receives the praises of the four living creatures and the twenty-four elders, Rev 5:9, Rev 5:10. And afterwards of an innumerable multitude, who acknowledge that they were redeemed to God by his blood, Rev 5:11, Rev 5:12. And then, of the whole creation, who ascribe blessing, honor, glory, and power to God and the Lamb for ever, Rev 5:13, Rev 5:14.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter Rev 5:1-14 introduces the disclosure of future events. It is done in a manner eminently suited to impress the mind with a sense of the importance of the Revelations about to be made. The proper state of mind for appreciating this chapter is that when we look on the future, and are sensible that important events are about to occur; when we feel that that future is wholly impenetrable to us; and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view; it is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances; it is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious Revelation, and who yet felt that there was no one in heaven or earth who could break the seals, and disclose what was to come, should weep. Compare Rev 5:4. The design of the whole chapter is evidently to honor the Lamb of God, by showing that the power was entrusted to him which was confided to no one else in heaven or earth, of disclosing what is to come. Nothing else would better illustrate this than the fact that he alone could break the mysterious seals which barred out the knowledge of the future from all created eyes; and nothing would be better adapted to impress this on the mind than the representation in this chapter - the exhibition of a mysterious book in the hand of God; the proclamation of the angel, calling on any who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had power to do it; and the profound adoration of all in heaven, and in earth, and under the earth in view of the power entrusted to him of breaking these mysterious seals.
The main points in the chapter are these:
(1) Having in Rev 4:1-11 described God as sitting on a throne, John here Rev 5:1 represents himself as seeing in his right hand a mysterious volume; written all over on the inside and the outside, yet sealed with seven seals; a volume manifestly referring to the future, and containing important disclosures respecting coming events.
(2) a mighty angel is introduced making a proclamation, and asking who is worthy to open that book, and to break those seals; evidently implying that none unless of exalted rank could do it, Rev 5:2.
(3) there is a pause: no one in heaven, or in earth, or under the earth, approaches to do it, or claims the right to do it, Rev 5:3.
(4) John, giving way to the expressions of natural emotion - indicative of the longing and intense desire in the human soul to be made acquainted with the secrets of the future - pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book, or to read what was recorded there, Rev 5:4.
(5) in his state of suspense and of grief, one of the elders - the representatives of that church for whose benefit these Revelations of the future were to be made (note on Rev 4:4) - approaches him and says that there is one who is able to open the book; one who has the power to loose its seals, Rev 5:5. This is the Messiah - the Lion of the tribe of Judah, the Root of David - coming now to make the disclosure for which the whole book was given, Rev 1:1.
(6) immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne; with horns, the symbols of strength; and eyes, the symbols of all-pervading intelligence. He approaches and takes the book from the hand of Him that sits on the throne; symbolical of the fact that it is the province of the Messiah to make known to the church and the world the events which are to occur, Rev 5:6-7. He appears here in a different form from that in which he manifested himself in Rev_. 1, for the purpose is different. There he appears clothed in majesty, to impress the mind with a sense of his essential glory. Here he appears in a form that recalls the memory of his sacrifice; to denote, perhaps, that it is in virtue of his atonement that the future is to be disclosed; and that therefore there is a special propriety that he should appear and do what no other one in heaven or earth could do.
(7) the approach of the Messiah to unfold the mysteries in the book, the fact that he had "pRev_ailed" to accomplish what there was so strong a desire should be accomplished, furnishes an occasion for exalted thanksgiving and praise, Rev 5:8-10.
(8) this ascription of praise in heaven is instantly responded to, and echoed back, from all parts of the universe - all joining in acknowledging the Lamb as worthy of the exalted office to which he was raised, Rev 5:11-13. The angels around the throne - amounting to thousands of myriads - unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him that sits upon the throne and the Lamb universal praise.
(9) to this loud ascription of praise from far-distant worlds the living creatures respond with a hearty "Amen," and the elders fall down and worship him that lives foRev_er and ever, Rev 5:14. The universe is held in wondering expectation of the disclosures which are to be made, and from all parts of the universe there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals. The importance of the developments justifies the magnificence of this representation; and it would not be possible to imagine a more sublime introduction to these great events.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 5:1, The book sealed with seven seals, Rev 5:9, which only the Lamb that was slain is worthy to open; Rev 5:12, Therefore the elders praise him, and confess that he redeemed them with his blood.
John Gill
INTRODUCTION TO REVELATION 5
This chapter contains the vision of the sealed book, and the opening of it by Christ, which occasions universal joy among all ranks and sorts of creatures. The book is described by the place where it was, in the right hand of God; by the uncommon manner in which it was written within and without; and by the seven seals it was sealed with, Rev_ 5:1, next follows a proclamation made by a mighty angel, with a loud voice, to find out a person worthy and able to open this book, and loose its seals, Rev_ 5:2, upon which a declaration is made, that none could be found in heaven, earth, or hell, Rev_ 5:3, which had such an effect upon John, that it set him a weeping, Rev_ 5:4, but was comforted by one of the elders suggesting, that there was a person that could, and would do it, when he calls the lion of the tribe of Judah, and the root of David, which are names of Christ, Rev_ 5:5, of which he was assured by what he quickly saw, namely, the same person the elder spoke of, described by his position, standing between the throne, and the living creatures, and elders; and by his similitude and likeness, as a Lamb that had been lately slain, with seven horns and eyes in him; and by what he did, he went and took the book out of the right hand of God, his Father, Rev_ 5:6. This occasioned a general joy among all kind of creatures; first among the four living creatures, and four and twenty elders, who are described by what they had, harps and golden vials, the one for praise, the other for prayer; and by what they did, they fell down in a worshipping posture before the Lamb, and sung the new song of redeeming love to him; in which they ascribe worthiness to him, to take the book and open its seals; declare their redemption unto God, by his blood, out of all nations of the earth; take notice of the honour done them by him, in making them kings and priests to God; and express their assurance that they shall reign with him on earth, Rev_ 5:8, and next an innumerable company of angels join the living creatures and elders, in a doxology or ascription of glory to him, Rev_ 5:11, yea, every creature in heaven and earth, upon it, and under it, and in the sea, are introduced as giving glory both to him that sat upon the throne, and to the Lamb, Rev_ 5:13, and the whole is closed by the living creatures saying "Amen", to all, and by the elders prostrating themselves, and worshipping the living and eternal God, Rev_ 5:14.
5:15:1: Եւ տեսի ՚ի ձեռս աջոյ՝ որ նստէր ՚ի վերայ աթոռոյն գիրք՝ գրեա՛լ ներքոյ եւ արտաքոյ, եւ կնքեալ եւթն կնքով[5147]: [5147] Ոմանք. Եւ տեսի յաջու ձեռինն որ նստէր յաթոռն զի ունէր գիրք գրեալ։
1 Տեսայ նաեւ աթոռի վրայ նստողի աջ ձեռքում մի գիրք՝ գրուած ներսից եւ դրսից ու կնքուած եօթը կնիքով:
5 Աթոռին վրայ նստողին աջ ձեռքը գիրք մը տեսայ՝ ներսէն ու դուրսէն գրուած եւ եօթը կնիքով կնքուած։
Եւ տեսի յաջոյ ձեռինն որ նստէր ի վերայ աթոռոյն գիրս գրեալ ներքոյ եւ արտաքոյ, եւ կնքեալ եւթն կնքով:

5:1: Եւ տեսի ՚ի ձեռս աջոյ՝ որ նստէր ՚ի վերայ աթոռոյն գիրք՝ գրեա՛լ ներքոյ եւ արտաքոյ, եւ կնքեալ եւթն կնքով[5147]:
[5147] Ոմանք. Եւ տեսի յաջու ձեռինն որ նստէր յաթոռն զի ունէր գիրք գրեալ։
1 Տեսայ նաեւ աթոռի վրայ նստողի աջ ձեռքում մի գիրք՝ գրուած ներսից եւ դրսից ու կնքուած եօթը կնիքով:
5 Աթոռին վրայ նստողին աջ ձեռքը գիրք մը տեսայ՝ ներսէն ու դուրսէն գրուած եւ եօթը կնիքով կնքուած։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: И видел я в деснице у Сидящего на престоле книгу, написанную внутри и отвне, запечатанную семью печатями.
5:1  καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά.
5:1. Καὶ (And) εἶδον (I-had-seen) ἐπὶ (upon) τὴν (to-the-one) δεξιὰν (to-right-belonged) τοῦ ( of-the-one ) καθημένου ( of-sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ) βιβλίον ( to-a-paperlet ) γεγραμμένον ( to-having-had-come-to-be-scribed ) ἔσωθεν ( into-unto-which-from ) καὶ ( and ) ὄπισθεν , ( aback-from ," κατεσφραγισμένον ( to-having-had-come-to-be-sealed-down-to ) σφραγῖσιν (unto-seals) ἑπτά. (unto-seven)
5:1. et vidi in dextera sedentis super thronum librum scriptum intus et foris signatum sigillis septemAnd I saw, in the right hand of him that sat on the throne, a book, written within and without, sealed with seven seals.
1. And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.
5:1. And in the right hand of the One sitting upon the throne, I saw a book, written inside and out, sealed with seven seals.
5:1. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals:

1: И видел я в деснице у Сидящего на престоле книгу, написанную внутри и отвне, запечатанную семью печатями.
5:1  καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά.
5:1. et vidi in dextera sedentis super thronum librum scriptum intus et foris signatum sigillis septem
And I saw, in the right hand of him that sat on the throne, a book, written within and without, sealed with seven seals.
5:1. And in the right hand of the One sitting upon the throne, I saw a book, written inside and out, sealed with seven seals.
5:1. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Как показывает союз "и", пятая глава есть продолжение четвертой и относится к тому же самому видению и есть только его дальнейшее раскрытие. Ев. Иоанн увидал книгу на раскрытой длани правой руки Сидящего на престоле. Десница Сидящего служит символом и Бож. всемогущества, и Бож. промыслительной деятельности. Книга же, виденная Иоанном, представляется в виде пергаментного свертка, как обыкновенно писались пророческие писания, и была написана внутри и вовне и запечатана седьмью печатями. Исписанность книги с обеих сторон предполагает собою богатство содержания, которое не могло поместиться на одной стороне свертка [Ewald и др]. Сверток был один, но состоял из семи оборотов - частей, которые и были отделены один от другого печатями; по мере снятия печатей сверток сам по себе развертывался далее и далее и обнаруживал свое содержание. Сами же печати могли быть помещены на краю свертка [Ebrard]. На вопрос о содержании книги ответ должен быть тот, что ее содержанием служит все обнаруживающееся после снятия печатей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sealed Book.A. D. 95.
1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Hitherto the apostle had seen only the great God, the governor of all things, now,

I. He is favoured with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand; and this we are now to consider as shut up and sealed in the hand of God. Observe, 1. The designs and methods of divine Providence towards the church and the world are stated and fixed; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined, and every thing passed into decree and made a matter of record. The original and first draught of this book is the book of God's decrees, laid up in his own cabinet, in his eternal mind: but there is a transcript of so much as was necessary to be known in the book of the scriptures in general, in the prophetical part of the scripture especially, and in this prophecy in particular. 2. God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the contents thereof, all the counsels and purposes therein recorded. 3. This book in the hand of God is shut up and sealed; it is known to none but himself, till he allows it to be opened. Known unto God, and to him alone, are all his works, from the beginning of the world; but it is his glory to conceal the matter as he pleases. The times and seasons, and their great events, he hath kept in his own hand and power. 4. It is sealed with seven seals. This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature; and also points us to seven several parts of this book of God's counsels. Each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till the whole mystery of God's counsel and conduct be finished in the world.

II. He heard a proclamation made concerning this sealed book. 1. The crier was a strong angel; not that there are any weak ones among the angels in heaven, though there are many among the angels of the churches. This angel seems to come out, not only as a crier, but as a champion, with a challenge to any or all the creatures to try the strength of their wisdom in opening the counsels of God; and, as a champion, he cried with a loud voice, that every creature might hear. 2. The cry or challenge proclaimed was, "Who is worthy to open the book, and to loose the seals thereof? v. 2. If there by any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt." 3. None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of his providence; they with all their wisdom cannot dive into the decrees of God: none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than he reveals his mind to them: none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to our world, can open this book. Satan himself, with all his subtlety, cannot do it; the creatures cannot open it, nor look on it; they cannot read it. God only can do it.

III. He felt a great concern in himself about this matter: the apostle wept much; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, 1. Those who have seen most of God in this world are most desirous to see more; and those who have seen his glory desire to know his will. 2. Good men may be too eager and to hasty to look into the mysteries of divine conduct. 3. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.

IV. The apostle was comforted and encouraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. 2. Who it was that would do the thing--the Lord Jesus Christ, called the lion of the tribe of Judah, according to his human nature, alluding to Jacob's prophecy (Gen. xlix. 10), and the root of David according to his divine nature, though a branch of David according to the flesh. He who is a middle person, God and man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God towards men. And this he does in his mediatorial state and capacity, as the root of David and the offspring of Judah, and as the King and head of the Israel of God; and he will do it, to the consolation and joy of all his people.
Adam Clarke: Commentary on the Bible - 1831
5:1: A book written within and on the back side - That is, the book was full of solemn contents within, but it was sealed; and on the back side was a superscription indicating its contents. It was a labelled book, or one written on each side of the skin, which was not usual.
Sealed with seven seals - As seven is a number of perfection, it may mean that the book was so sealed that the seals could neither be counterfeited nor broken; i.e., the matter of the book was so obscure and enigmatical and the work it enjoined and the facts it predicted so difficult and stupendous, that they could neither be known nor performed by human wisdom or power.
Albert Barnes: Notes on the Bible - 1834
5:1: And I saw in the right hand of him that sat on the throne - Of God, Rev 4:3-4. His form is not described there, nor is there any intimation of it here except the mention of his." right hand." The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed.
A book - βιβλίον biblion This word is properly a diminutive of the word commonly rendered "book" (βίβλος biblos), and would strictly mean a small book, or a book of diminutive size - a tablet, or a letter (Liddell and Scott, Lexicon). It is used, however, to denote a book of any size - a roll, scroll, or volume; and is thus used:
(a) to denote the Pentateuch, or the Mosaic law, Heb 9:19; Heb 10:7;
(b) the book of life, Rev 17:8; Rev 20:12; Rev 21:27;
(c) epistles which were also rolled up, Rev 1:11;
(d) documents, as a bill of divorce, Mat 19:7; Mar 10:4.
When it is the express design to speak of a small book, another word is used (βιβλαρίδιον biblaridion), Rev 10:2, Rev 10:8-10. The book or roll referred to here was what contained the Revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal - for the communication that was to be made was all included in the seven seals; and to conceive of the size of the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. The form of the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, see the notes on Luk 4:17. The engraving in Job 19, will furnish an additional illustration of their form.
Written within and on the back side - Greek, "within and behind." It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now - of leaves bound together - then it was usual to write on beth sides of the leaf, as both sides of a page are printed now. But in the other form it was a very uncommon thing to write on both sides of the parchment, and was never done unless there was a scarcity of writing material; or unless there was an amount of matter beyond what was anticipated; or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of him that sat on the throne. That it was written on the back side he would naturally see, and, as the book was sealed, he would infer that it was written in the usual manner on the inside.
Sealed with seven seals - On the ancient manner of sealing, see the notes on Mat 27:66; compare the notes on Job 38:14. The fact that there were seven seals - an unusual number in fastening a volume - would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be come to, which it would be necessary to break in order to read the next portion. The outer seal would indeed bind the whole; but when that was broken it would not give access to the whole volume unless each successive seal were broken. May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all? How these were arranged, John does not say. All that is necessary to be supposed is, that the seven seals were put successively upon the margin of the volume as it was rolled up, so that each opening would extend only as far as the next seal, when the unrolling would be arrested. Anyone, by rolling up a sheet of paper, could so fasten it with pins, or with a succession of seals, as to represent this with sufficient accuracy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: that sat: Rev 4:3
a book: Rev 10:2, Rev 10:8-11; Isa 34:16; Eze 2:9, Eze 2:10
sealed: Rev 6:1; Isa 8:16, Isa 29:11; Dan 8:26, Dan 12:4-9
Geneva 1599
5:1 And (1) I saw in the (2) right hand of him that sat on the throne (3) a book written within and on the backside, sealed with seven seals.
(1) A passing to the second principal cause, which is the Son of God, God and man, the mediator of all, as the eternal word of God the Father, manifest in the flesh. This chapter has two parts: one that prepares the way to the revelation, by rehearsal of the occasions that occurred in the first four verses (Rev_ 5:2-5). Another, the history of the revelation of Christ, from there to the end of the chapter (Rev_ 5:6-14). (2) That is, in the very right hand of God. (3) Here are shown the occasions for which the principal cause, and this revelation was also necessary: the same are three, the first a present vision of the book of the counsels of God, concerning the government of this whole world, which book is said to be laid up with the Father as it were in his hand: but shut up and unknown to all creature, in this verse. The second is a religious desire of the angels of God to understand the mysteries of this book (1Pet 1:12) (Rev_ 5:2). The third is a lamentation of John and all the godly, moved by the same desire (Rev_ 5:4) when they saw that it was an impossible thing for any creature to do: which is declared in (Rev_ 5:3).
John Gill
5:1 And I saw on the right hand of him that sat on the throne,.... Of this throne, and who it was that sat upon it; see Gill on Rev_ 4:2; and who had "in" his right hand, or "at", or "upon" his right hand, as the Syriac and Arabic versions render it, lying by, or near his right hand; though according to Rev_ 5:7, the book appears to have been in his right hand, as our version, and others render it:
a book written within, and on the backside, sealed with seven seals: this book was very much like Ezekiel's roll, Ezek 2:9; which was written , "within" and "without", before and behind, and indeed it was in the form of a roll: the manner of writings in those times was on sheets of parchment, which, when finished, were rolled up in the form of a cylinder; hence a book is called a "volume". This book seems to have consisted of seven rolls, to which was annexed seven seals; and there being not room enough within, contrary to the common way of writing, some things were written upon the backside of the outermost roll; and such writings were by the ancients called "Opistographi": and the word is used by them sometimes for very prolix writings (b). By this book some understand the Scriptures of the Old Testament, which were written in rolls; see Heb 10:5; and which came out of the right hand of God, and were given forth by him; and being written within, and on the backside, may denote the fulness of them, they containing a variety of matter, useful and profitable, for different purposes; or else the literal and mystical, or spiritual meaning of some parts of them: or, as others think, the more clear explanation of the books of the Old Testament, by those of the New Testament; and its being sealed may signify the authenticity of those writings, having the seal of God's truth, and the impress of his wisdom, power, and goodness on them; and also the hidden sense and meaning of them, they being, especially in the prophetic and spiritual part of them, a sealed book to natural men, and of which Christ is the truest and best interpreter; but then this book was opened, and looked into, and read, and, in some measure, understood, even by the Old Testament saints, and had been before this time expounded by Christ, concerning himself; yea, he had opened the understandings of his disciples to understand those Scriptures, and had counted them, and others, worthy to open and explain this book to others, and had sent them into all the world for this purpose; and for the same reasons it cannot be understood of the Gospel published to Jews and Gentiles, the one within, and the other without; rather therefore the book of God's decrees is here meant, which respects all creatures, and all occurrences and events in the whole world, from the beginning to the end of time; and so Ezekiel's roll, according to the Targum on Ezek 2:10; which was written before and behind, signified that which was , "from the beginning", and which , "shall be in the end", or hereafter. This book God holds "in his right hand", as the rule and measure of all he does, and of the government of the world, and which he constantly fulfils and executes; and its being written "within and without" may denote the perfection and comprehensiveness of it, it reaching to all creatures and things, even the most minute; and its being "sealed" shows the certainty of its fulfilment, and the secrecy and hiddenness of it, until accomplished; though it seems best of all to understand it of that part of God's decrees relating to the church and world, particularly the Roman empire, which from henceforward, to the end of time, was to be fulfilled; and so is no other than the book of the Revelation itself, exhibited in the following scenes and visions; and this may be truly said to be in the right hand of God, and from thence taken by the Lamb, it being the revelation of Jesus Christ, which God gave unto him, Rev_ 1:1; and may be said to be written, both "within and on the backside", to show that it contains a large account of things, a long train of events to be accomplished; as also to signify, that it regards the church, and the members of it, who are those that are within, in the several ages of time, and the world, or those that are without; for this book prophecy regards both the state of the Roman empire, and of the Christian church; and its being "sealed" shows the authenticity, certainty, and also the obscurity of what was contained therein; and with "seven" seals, with respect to the seven periods of time, in which the prophecies in it are to be fulfilled.
(b) Vid. Alex. ab Alex. Genial. Dier. l. 2. c. 30. & Salmuth in Panciroll. rer. Memorab. par. 1. tit. 42. p. 145.
John Wesley
5:1 And I saw - This is a continuation of the same narrative. In the right hand - The emblem of his all - ruling power. He held it openly, in order to give it to him that was worthy. It is scarce needful to observe, that there is not in heaven any real book of parchment or paper or that Christ does not really stand there, in the shape of a lion or of a lamb. Neither is there on earth any monstrous beast with seven heads and ten horns. But as there is upon earth something which, in its kind, answers such a representation; so there are in heaven divine counsels and transactions answerable to these figurative expressions. All this was represented to St. John at Patmos, in one day, by way of vision. But the accomplishment of it extends from that time throughout all ages. Writings serve to inform us of distant and of future things. And hence things which are yet to come are figuratively said to be "written in God's book;" so were at that time the contents of this weighty prophecy. But the book was sealed. Now comes the opening and accomplishing also of the great things that are, as it were, the letters of it. A book written within and without - That is, no part of it blank, full of matter. Sealed with seven seals - According to the seven principal parts contained in it, one on the outside of each. The usual books of the ancients were not like ours, but were volumes or long pieces of parchment, rolled upon a long stick, as we frequently roll silks. Such was this represented, which was sealed with seven seals. Not as if the apostle saw all the seals at once; for there were seven volumes wrapped up one within another, each of which was sealed: so that upon opening and unrolling the first, the second appeared to be sealed up till that was opened, and so on to the seventh. The book and its seals represent all power in heaven and earth given to Christ. A copy of this book is contained in the following chapters. By "the trumpets," contained under the seventh seal, the kingdom of the world is shaken, that it may at length become the kingdom of Christ. By "the vials," under the seventh trumpet, the power of the beast, and whatsoever is connected with it, is broken. This sum of all we should have continually before our eyes: so the whole Revelation flows in its natural order.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. (Rev_ 5:1-14)
in, &c.--Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in Rev_ 5:3 [ALFORD].
book--rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (Rev_ 22:18). The roll, or book, appears from the context to be "the title-deed of man's inheritance" [DE BURGH] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when Eph 3:10 shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Compare, at the grand consummation, Rev_ 20:12, "Another book was opened . . . the book of life"; Rev_ 22:19. None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title-deed. The question (Rev_ 5:2) is not (as commonly supposed), Who should reveal the destinies of the Church (for this any inspired prophet would be competent to do)? but, Who has the WORTH to give man a new title to his lost inheritance? [DE BURGH].
sealed . . . seven seals--Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.
5:25:2: Եւ տեսի հրեշտակ մի զօրաւոր՝ զի քարոզէր ՚ի ձա՛յն մեծ. Ո՛ է արժանի բանալ զգիրս՝ եւ լուծանել զկնիք նորա[5148]: [5148] Ոմանք. Ձայնիւ մեծաւ եւ ասէր. Ո՞վ է ար՛՛... զգիրքդ... զկնիք դորա։
2 Եւ տեսայ մի զօրաւոր հրեշտակ, որ կանչում էր բարձր ձայնով. «Ո՞վ է արժանի բաց անելու գիրքը եւ քանդելու նրա կնիքները»:
2 Զօրաւոր հրեշտակ մը տեսայ, որ մեծ ձայնով կը կանչէր. «Ո՞վ արժանի է այդ գիրքը բանալու եւ ատոր կնիքները քակելու»։
Եւ տեսի հրեշտակ մի զօրաւոր զի քարոզէր ի ձայն մեծ. Ո՞ է արժանի բանալ զգիրս եւ լուծանել զկնիք նորա:

5:2: Եւ տեսի հրեշտակ մի զօրաւոր՝ զի քարոզէր ՚ի ձա՛յն մեծ. Ո՛ է արժանի բանալ զգիրս՝ եւ լուծանել զկնիք նորա[5148]:
[5148] Ոմանք. Ձայնիւ մեծաւ եւ ասէր. Ո՞վ է ար՛՛... զգիրքդ... զկնիք դորա։
2 Եւ տեսայ մի զօրաւոր հրեշտակ, որ կանչում էր բարձր ձայնով. «Ո՞վ է արժանի բաց անելու գիրքը եւ քանդելու նրա կնիքները»:
2 Զօրաւոր հրեշտակ մը տեսայ, որ մեծ ձայնով կը կանչէր. «Ո՞վ արժանի է այդ գիրքը բանալու եւ ատոր կնիքները քակելու»։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: И видел я Ангела сильного, провозглашающего громким голосом: кто достоин раскрыть сию книгу и снять печати ее?
5:2  καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ, τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ;
5:2. καὶ (And) εἶδον (I-had-seen) ἄγγελον (to-a-messenger) ἰσχυρὸν (to-force-held) κηρύσσοντα (to-heralding) ἐν (in) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"Τίς (What-one) ἄξιος (deem-belonged) ἀνοῖξαι (to-have-opened-up) τὸ (to-the-one) βιβλίον (to-a-paperlet) καὶ (and) λῦσαι (to-have-loosed) τὰς (to-the-ones) σφραγῖδας (to-seals) αὐτοῦ; (of-it?"
5:2. et vidi angelum fortem praedicantem voce magna quis est dignus aperire librum et solvere signacula eiusAnd I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book and to loose the seals thereof?
2. And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?
5:2. And I saw a strong Angel, proclaiming with a great voice, “Who is worthy to open the book and to break its seals?”
5:2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof:

2: И видел я Ангела сильного, провозглашающего громким голосом: кто достоин раскрыть сию книгу и снять печати ее?
5:2  καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα ἐν φωνῇ μεγάλῃ, τίς ἄξιος ἀνοῖξαι τὸ βιβλίον καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ;
5:2. et vidi angelum fortem praedicantem voce magna quis est dignus aperire librum et solvere signacula eius
And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book and to loose the seals thereof?
5:2. And I saw a strong Angel, proclaiming with a great voice, “Who is worthy to open the book and to break its seals?”
5:2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Не упуская из вида небесного престола, Иоанн видит летящего по небу Ангела, который называется сильным, каким и должен быть вестник великого Бога. Ангел спрашивает не о том, кто хочет раскрыть книгу, но о том, кто достоин, кто настолько нравственно совершен [Kliefoth] и свят пред Господом, чтобы мог воспринять откровение Бож. судеб. Бог открывает людям Свою волю, но открывает только достойным и через достойных. Но никто не отозвался на вопрос сильного Ангела. Между всеми разумными созданиями не нашлось ни одного такого, которое было бы достойным раскрыть книгу и видеть ее содержание. Говорится уже не о снятии печатей, а о созерцании содержащегося в книге, так как снятие печатей равносильно самому созерцанию. - Здесь предуказание на особенности формы и содержания апокалиптического откровения.
Adam Clarke: Commentary on the Bible - 1831
5:2: A strong angel - One of the chief of the angelic host.
Proclaiming - As the herald of God.
To open the book, and to loose the seals - To loose the seals that he may open the book. Who can tell what this book contains? Who can open its mysteries? The book may mean the purposes and designs of God relative to his government of the world and the Church; but we, whose habitation is in the dust, know nothing of such things. We are, however, determined to guess.
Albert Barnes: Notes on the Bible - 1834
5:2: And I saw a strong angel - An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. "Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices" (Prof. Stuart). The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds.
Proclaiming with a loud voice - That is, as a herald or crier. He is rather introduced here as appointed to this office than as self-moved. The design undoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such an one, by the mere act of making such a proclamation, should practically confess his own inability, and consequently the inability of all of similar rank, to make the disclosures, would show that the Revelations of the future were beyond mere created power.
Who is worthy to open the book, ... - That is, who is "worthy" in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it? It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God, to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed. The fact that the book was held in the hand of him that was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was anyone in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: a strong: Psa 103:20
Who: Rev 5:5; Isa 29:11, Isa 29:12, Isa 41:22, Isa 41:23
John Gill
5:2 And I saw a strong angel proclaiming with a loud voice,.... This was not the uncreated angel, Jesus Christ; for he is after spoken of as the lion of the tribe of Judah, and as the Lamb in the midst of the throne, but a created one; though who he was, whether Gabriel, as some say, because his name signifies the strong or mighty One of God, is not material to be known; angels are said to be mighty, and to excel in strength: this is called so here, chiefly with respect to his voice, which he, by reason of his great strength, exerted so loudly, as to be heard by all the creatures in heaven, and in earth, and under the earth however, this was not John the Baptist, but if a minister of the Gospel, rather some one since, making the following proclamation:
who is worthy to open the book, and to loose the seals thereof? suggesting, that if there was any such person, that he was desired to come, and do it; and it seems, that he must not only be one of power and ability, but of dignity and authority, a person of greatness and worth, from whence his ability arises; as he ought to be that can engage his heart to draw nigh to God, and take a book out of his right hand, this mysterious book of the Revelation, as it was indeed while sealed; and open and explain it to others, unseal it or exhibit it, as it afterwards was in the following scenes and visions, and gave a view of all that is contained in it; and not only so, but fulfil and accomplish all the prophecies in it; and who can, or is worthy to do all this, but he that sits at the right hand of God, and who is God as well as man? and this proclamation was made to stir up an earnest desire in John, and all the saints he represents, to know what was in this book; and to show the impotence of all creatures to make any discovery of it; and to illustrate, and set off with a greater foil, the glory, excellency, ability, and worth of Jesus Christ. There seems to be an allusion to the president of the temple calling to the priests under him, to attend to the several parts of service assigned them, saying unto them, , "whosoever is worthy, let him" do so and so (c).
(c) Misna Tamid, c. 1. sect. 4. & c. 5. sect. 4. 5.
John Wesley
5:2 And I saw a strong angel - This proclamation to every creature was too great for a man to make, and yet not becoming the Lamb himself. It was therefore made by an angel, and one of uncommon eminence.
Robert Jamieson, A. R. Fausset and David Brown
5:2 strong-- (Ps 103:20). His voice penetrated heaven, earth, and Hades (Rev_ 10:1-3).
5:35:3: Եւ ո՛չ ոք կարէր՝ ո՛չ ՚ի յերկինս եւ ո՛չ յերկիր, եւ ո՛չ ՚ի ներքոյ երկրի՝ բանալ զգիրքն, զի ո՛չ տեսին զնա[5149]: [5149] Ոմանք. Ոչ յերկինս եւ ոչ յերկրի։ Ոսկան. Բանալ զգիրն, եւ ոչ նայիլ ՚ի նա։
3 Եւ ոչ ոք կար, ո՛չ երկնքում, ո՛չ երկրի վրայ, ո՛չ էլ երկրի տակ, որ կարողանար բանալ գիրքը, որովհետեւ չէին տեսել այն[10]:[10] Յունարէնն ունի՝ ոչ էլ նայել նրան:
3 Բայց ո՛չ երկնքի մէջ, ո՛չ երկրի վրայ ու ո՛չ երկրի տակ գտնուեցաւ մէկը՝ որ կարող ըլլար այն գիրքը բանալ, ո՛չ ալ անոր նայիլ։
Եւ ոչ ոք կարէր ոչ յերկինս եւ ոչ յերկրի եւ ոչ ի ներքոյ երկրի բանալ զգիրսն, [67]զի ոչ տեսին զնա:

5:3: Եւ ո՛չ ոք կարէր՝ ո՛չ ՚ի յերկինս եւ ո՛չ յերկիր, եւ ո՛չ ՚ի ներքոյ երկրի՝ բանալ զգիրքն, զի ո՛չ տեսին զնա[5149]:
[5149] Ոմանք. Ոչ յերկինս եւ ոչ յերկրի։ Ոսկան. Բանալ զգիրն, եւ ոչ նայիլ ՚ի նա։
3 Եւ ոչ ոք կար, ո՛չ երկնքում, ո՛չ երկրի վրայ, ո՛չ էլ երկրի տակ, որ կարողանար բանալ գիրքը, որովհետեւ չէին տեսել այն[10]:
[10] Յունարէնն ունի՝ ոչ էլ նայել նրան:
3 Բայց ո՛չ երկնքի մէջ, ո՛չ երկրի վրայ ու ո՛չ երկրի տակ գտնուեցաւ մէկը՝ որ կարող ըլլար այն գիրքը բանալ, ո՛չ ալ անոր նայիլ։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: И никто не мог, ни на небе, ни на земле, ни под землею, раскрыть сию книгу, ни посмотреть в нее.
5:3  καὶ οὐδεὶς ἐδύνατο ἐν τῶ οὐρανῶ οὐδὲ ἐπὶ τῆς γῆς οὐδὲ ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό.
5:3. καὶ (And) οὐδεὶς (not-moreover-one) ἐδύνατο ( it-was-abling ) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) οὐδὲ (not-moreover) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) οὐδὲ (not-moreover) ὑποκάτω (under-down-unto-which) τῆς (of-the-one) γῆς (of-a-soil) ἀνοῖξαι (to-have-opened-up) τὸ (to-the-one) βιβλίον (to-a-paperlet) οὔτε (not-also) βλέπειν (to-view) αὐτό. (to-it)
5:3. et nemo poterat in caelo neque in terra neque subtus terram aperire librum neque respicere illumAnd no man was able, neither in heaven nor on earth nor under the earth, to open the book, nor to look on it.
3. And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.
5:3. And no one was able, neither in heaven, nor on earth, nor under the earth, to open the book, nor to gaze upon it.
5:3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon:

3: И никто не мог, ни на небе, ни на земле, ни под землею, раскрыть сию книгу, ни посмотреть в нее.
5:3  καὶ οὐδεὶς ἐδύνατο ἐν τῶ οὐρανῶ οὐδὲ ἐπὶ τῆς γῆς οὐδὲ ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό.
5:3. et nemo poterat in caelo neque in terra neque subtus terram aperire librum neque respicere illum
And no man was able, neither in heaven nor on earth nor under the earth, to open the book, nor to look on it.
5:3. And no one was able, neither in heaven, nor on earth, nor under the earth, to open the book, nor to gaze upon it.
5:3. And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: And no man - Ουδεις· No person or being.
In heaven - Among all the angels of God.
Nor in the earth - No human being.
Neither under the earth - No disembodied spirit, nor any demon. Neither angels, men, nor devils, can fathom the decrees of God.
Neither to look thereon - None can look into it unless it be opened, and none can open it unless the seals be unloosed.
Albert Barnes: Notes on the Bible - 1834
5:3: And no man in heaven - No one - οὐδεὶς oudeis. There is no limitation in the original to man. The idea is, that there was no one in heaven - evidently alluding to the created beings there - who could open the volume. Is it not taught here that angels cannot penetrate the future, and disclose what is to come? Are not their faculties limited in this respect like those of man?
Nor in earth - Among all classes of people - sages, divines, prophets, philosophers - who among those have ever been able to penetrate the future, and disclose what is to come?
Neither under the earth - These divisions compose, in common language, the universe: what is in heaven above; what is on the earth; and whatever there is under the earth - the abodes of the dead. May there not be an allusion here to the supposed science of necromancy, and an assertion that even the dead cannot penetrate the future, and disclose what is to come? Compare the notes on Isa 8:19. In all these great realms no one advanced who was qualified to undertake the office of making a disclosure of what the mysterious scroll might contain.
Was able to open the book - Had ability - ἠδύνατε ē dunate - to do it. It was a task beyond their power. Even if anyone had been found who had a rank and a moral character which might have seemed to justify the effort, there was no one who had the power of reading what was recorded respecting coming events.
Neither to look thereon - That is, so to open the seals as to have a view of what was written therein. That it was not beyond their power merely to see the book is apparent from the fact that John himself saw it in the hand of him that sat on the throne; and it is evident also Rev 5:5 that in that sense the elders saw it. But no one could pRev_ail to inspect the contents, or so have access to the interior of the volume as to be able to see what was written there. It could be seen, indeed Rev 5:1, that it was written on both sides of the parchment, but what the writing was no one could know.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Rev 5:13; Isa 40:13, Isa 40:14, Isa 41:28; Rom 11:34
Geneva 1599
5:3 (4) And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
(4) Thus neither of them that are in heaven, nor of them who are in the earth. Now this counting of parts, is sufficient to the denying of the whole; For of the creatures, one sort is in heaven, above the earth: another in the earth, and another under the earth in the sea, as is later declared in (Rev_ 5:13).
John Gill
5:3 And no man in heaven,.... Or "no one in heaven", whether angels, or the souls of departed saints; neither the one nor the other know anything of what is to come, until it is revealed unto them:
nor in earth: among all the men on earth, even those of the greatest sagacity and penetration, the wise, the prudent, the scribe, the disputer of this world, such who are most conversant with books, and have the greatest reach into the things of nature, or of grace:
neither under the earth; the dead buried there, good or bad; which may be said agreeably to the notions of the ancient Jews, who believed the immortality of souls, and that they were rewarded or punished, , "under the earth", according to their virtue or vice in life (d): or the devils in hell; or whoever on the earth are influenced by them, as magicians, sorcerers, soothsayers, and necromancers:
was able to open the book, neither to look thereon; or in it, so as to read it, understand it, and show to John what was in it; for the sense is, there was no creature in heaven, earth, or hell, who were masters of the deepest knowledge, and made pretensions to any, that were able to foresee and foretell things to come; or to exhibit the prophecies in this book, and represent them to John in the manner they afterwards were, and much less to accomplish them.
(d) Joseph. Antiqu. l. 18. c. 1. sect 3.
John Wesley
5:3 And none - No creature; no, not Mary herself. In heaven, or in earth, neither under the earth - That is, none in the universe. For these are the three great regions into which the whole creation is divided. Was able to open the book - To declare the counsels of God. Nor to look thereon - So as to understand any part of it.
Robert Jamieson, A. R. Fausset and David Brown
5:3 no man--Greek, "no one." Not merely no man, but also no one of any order of beings.
in earth--Greek, "upon the earth."
under the earth--namely, in Hades.
look thereon--to look upon the contents, so as to read them.
5:45:4: Եւ ես լայի՛ ուժգին՝ զի ո՛չ ոք գտաւ արժանի բանալ զգիրգն եւ հայել ՚ի նա[5150]: [5150] Ոմանք. Եւ ողբային բազումք զի ոչ ոք գտաւ արժանի բանալ զգիրքն եւ ընթեռնուլ զնա, կամ տեսանել զնա։
4 Եւ ես ուժգին լաց էի լինում, քանի որ չգտնուեց մէկը, որ արժանի լինէր բաց անելու գիրքը եւ նայելու նրա մէջ:
4 Ես ալ սաստիկ կու լայի՝ քանի որ մէ՛կը արժանի չգտնուեցաւ այն գիրքը բանալու* ո՛չ ալ անոր նայելու։
Եւ ես լայի ուժգին զի ոչ ոք գտաւ արժանի բանալ զգիրսն եւ հայել ի նա:

5:4: Եւ ես լայի՛ ուժգին՝ զի ո՛չ ոք գտաւ արժանի բանալ զգիրգն եւ հայել ՚ի նա[5150]:
[5150] Ոմանք. Եւ ողբային բազումք զի ոչ ոք գտաւ արժանի բանալ զգիրքն եւ ընթեռնուլ զնա, կամ տեսանել զնա։
4 Եւ ես ուժգին լաց էի լինում, քանի որ չգտնուեց մէկը, որ արժանի լինէր բաց անելու գիրքը եւ նայելու նրա մէջ:
4 Ես ալ սաստիկ կու լայի՝ քանի որ մէ՛կը արժանի չգտնուեցաւ այն գիրքը բանալու* ո՛չ ալ անոր նայելու։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: И я много плакал о том, что никого не нашлось достойного раскрыть и читать сию книгу, и даже посмотреть в нее.
5:4  καὶ ἔκλαιον πολὺ ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό.
5:4. καὶ (And) [ἐγὼ] "[I]"ἔκλαιον (I-was-sobbing) πολὺ (to-much) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) ἄξιος (deem-belonged) εὑρέθη (it-was-found) ἀνοῖξαι (to-have-opened-up) τὸ (to-the-one) βιβλίον (to-a-paperlet) οὔτε (not-also) βλέπειν (to-view) αὐτό: (to-it)
5:4. et ego flebam multum quoniam nemo dignus inventus est aperire librum nec videre eumAnd I wept much, because no man was found worthy to open the book, nor to see it.
4. And I wept much, because no one was found worthy to open the book, or to look thereon:
5:4. And I wept greatly because no one was found worthy to open the book, nor to see it.
5:4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
And I wept much, because no man was found worthy to open and to read the book, neither to look thereon:

4: И я много плакал о том, что никого не нашлось достойного раскрыть и читать сию книгу, и даже посмотреть в нее.
5:4  καὶ ἔκλαιον πολὺ ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό.
5:4. et ego flebam multum quoniam nemo dignus inventus est aperire librum nec videre eum
And I wept much, because no man was found worthy to open the book, nor to see it.
5:4. And I wept greatly because no one was found worthy to open the book, nor to see it.
5:4. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Иоанн оплакивал то, чего как бы лишился, чего не мог узнать из запечатанной книги, но что он считал весьма нужным для знания людей и для руководства в их жизни.
Adam Clarke: Commentary on the Bible - 1831
5:4: I wept much - Because the world and the Church were likely to be deprived of the knowledge of the contents of the book.
Albert Barnes: Notes on the Bible - 1834
5:4: And I wept much, because no man was found worthy ... - Greek, as in Rev 5:3, no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of people:
(1) The strong desire to penetrate the future; to lift the mysterious veil which shrouds what is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view what is to be hereafter. There have been no more earnest efforts made by people than those which have been made to read the scaled volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, people have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Foster's Life and Correspondence, vol. i. p. 111, and vol. ii. pp. 237, 238.
(2) The weeping of the apostle may be regarded as an instance of the deep grief which people often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to the human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more fettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing do we feel that we are more absolutely in need of divine help than in our attempts to unveil the future; and were it not for Revelation man might weep in despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: because: Rev 4:1; Dan 12:8, Dan 12:9
John Gill
5:4 And I wept much,.... Not so much on his own account, because he feared his curiosity would not be gratified, and that strong desire answered, which were raised in him upon sight of the book, and increased by the angel's proclamation; but for the sake of the church of God, whose representative he was, and to whom the knowledge of this book, and the things contained in it, he judged must be very useful and profitable. The Ethiopic version reads, "and many wept"; many of those that were about the throne, as well as John:
because no man was found worthy to open and to read the book,
neither to look thereon; because there was no creature in heaven, earth, or under it, that were of dignity and authority, as well as of ability, to open the book by unsealing it; and read and deliver out the prophecies in it upon the taking off of every seal; and so not to look into it, and foresee and foretell what was hereafter to come to pass, in the church and world: the phrase of being worthy to look on it seems to be Jewish; of the book of the generation of Adam, Gen 5:1, the Jews say (e) that
"it descended to the first man, and by it he knew the wisdom which is above; and this book came to the sons of God, the wise men of the age, , "whoever is worthy to look in it", knows by it the wisdom which is from above.''
The whole verse is left out in the Alexandrian copy; and the phrase, "to read", is neither in the Vulgate Latin, nor in any of the Oriental versions.
(e) Zohar in Gen. fol. 28. 2.
John Wesley
5:4 And I wept much - A weeping which sprung from greatness of mind. The tenderness of heart which he always had appeared more clearly now he was out of his own power. The Revelation was not written without tears; neither without tears will it be understood. How far are they from the temper of St. John who inquire after anything rather than the contents of this book! yea, who applaud their own clemency if they excuse those that do inquire into them!
Robert Jamieson, A. R. Fausset and David Brown
5:4 and to read--inserted in English Version Greek text without good authority. One oldest manuscript, ORIGEN, CYPRIAN, and HILARY omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.
5:55:5: Եւ մի յերիցանցն ասէ ցիս. Մի՛ լար, ահաւսիկ յաղթեաց Առեւծն յազգէն Յուդայ յարմատոյն Դաւթի՝ բանա՛լ զգիրքն՝ եւ լուծանե՛լ զեւթն կնիքսն նորա[5151]:[5151] Ոմանք. Եւ մի ոմն յերիցանցն ասէ. Մի՛ ողբայք, ահաւ՛՛... բանալ զգիրքն եւ զեւթն։
5 Եւ երէցներից մէկն ինձ ասաց. «Լաց մի՛ եղիր. ահա՛ յաղթեց առիւծը, որ Յուդայի ցեղից է, Դաւթի արմատից, որ բաց է անելու գիրքը եւ քանդելու է նրա եօթը կնիքները»:
5 Ու երէցներէն մէկը ըսաւ ինծի. «Մի՛ լար, ահա Յուդային ցեղէն եղող Առիւծը, Դաւիթին Արմատը, յաղթեց եւ որ այն գիրքը պիտի բանայ ու անոր եօթը կնիքները պիտի քակէ»։
Եւ մի յերիցանցն ասէ ցիս. Մի՛ լար. ահաւասիկ յաղթեաց Առեւծն յազգէն Յուդայ յարմատոյն Դաւթի` բանալ զգիրսն եւ լուծանել զեւթն կնիքսն նորա:

5:5: Եւ մի յերիցանցն ասէ ցիս. Մի՛ լար, ահաւսիկ յաղթեաց Առեւծն յազգէն Յուդայ յարմատոյն Դաւթի՝ բանա՛լ զգիրքն՝ եւ լուծանե՛լ զեւթն կնիքսն նորա[5151]:
[5151] Ոմանք. Եւ մի ոմն յերիցանցն ասէ. Մի՛ ողբայք, ահաւ՛՛... բանալ զգիրքն եւ զեւթն։
5 Եւ երէցներից մէկն ինձ ասաց. «Լաց մի՛ եղիր. ահա՛ յաղթեց առիւծը, որ Յուդայի ցեղից է, Դաւթի արմատից, որ բաց է անելու գիրքը եւ քանդելու է նրա եօթը կնիքները»:
5 Ու երէցներէն մէկը ըսաւ ինծի. «Մի՛ լար, ահա Յուդային ցեղէն եղող Առիւծը, Դաւիթին Արմատը, յաղթեց եւ որ այն գիրքը պիտի բանայ ու անոր եօթը կնիքները պիտի քակէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: И один из старцев сказал мне: не плачь; вот, лев от колена Иудина, корень Давидов, победил, [и может] раскрыть сию книгу и снять семь печатей ее.
5:5  καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι, μὴ κλαῖε· ἰδοὺ ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς ἰούδα, ἡ ῥίζα δαυίδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ.
5:5. καὶ (and) εἷς (one) ἐκ (out) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) λέγει (it-fortheth) μοι (unto-me,"Μὴ (Lest) κλαῖε: (thou-should-sob," ἰδοὺ ( thou-should-have-had-seen ,"ἐνίκησεν (it-conquered-unto,"ὁ (the-one) λέων (a-lion) ὁ (the-one) ἐκ (out) τῆς (of-the-one) φυλῆς (of-a-tribing) Ἰούδα , ( of-an-Iouda ," ἡ ( the-one ) ῥίζα ( a-root ) Δαυείδ, (of-a-Daueid,"ἀνοῖξαι (to-have-opened-up) τὸ (to-the-one) βιβλίον (to-a-paperlet) καὶ (and) τὰς (to-the-ones) ἑπτὰ (to-seven) σφραγῖδας (to-seals) αὐτοῦ. (of-it)
5:5. et unus de senioribus dicit mihi ne fleveris ecce vicit leo de tribu Iuda radix David aperire librum et septem signacula eiusAnd one of the ancients said to me: Weep not: behold the lion of the tribe of Juda, the root of David, hath prevailed to open the book and to loose the seven seals thereof.
5. and one of the elders saith unto me, Weep not: behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome, to open the book and the seven seals thereof.
5:5. And one of the elders said to me: “Weep not. Behold, the lion from the tribe of Judah, the root of David, has prevailed to open the book and to break its seven seals.”
5:5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof:

5: И один из старцев сказал мне: не плачь; вот, лев от колена Иудина, корень Давидов, победил, [и может] раскрыть сию книгу и снять семь печатей ее.
5:5  καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι, μὴ κλαῖε· ἰδοὺ ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς ἰούδα, ἡ ῥίζα δαυίδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ.
5:5. et unus de senioribus dicit mihi ne fleveris ecce vicit leo de tribu Iuda radix David aperire librum et septem signacula eius
And one of the ancients said to me: Weep not: behold the lion of the tribe of Juda, the root of David, hath prevailed to open the book and to loose the seven seals thereof.
5:5. And one of the elders said to me: “Weep not. Behold, the lion from the tribe of Judah, the root of David, has prevailed to open the book and to break its seven seals.”
5:5. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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: Наименование льва, употребленное старцем, взято из Быт ХLIX:9, и в приложении к Иисусу Христу, Которого изображает здесь Агнец, означает сильного победителя, царя по Своему богочеловечеству. В глубочайшем смысле этого последнего слова Иисус Христос назван и корнем Давидовым: в Нем та же самая кровь, как и в жилах Давида, подобно тому, как в отрасли сохраняется часть того сока, который прежде всего находится в корнях. Победа же над смертью и вознесение на небо дали Иисусу Христу право и впредь быть для людей единственным ходатаем пред Богом и единственным их учителем, т.е. через Иоанна сообщить людям божественное откровение относительно таинственного будущего.
Adam Clarke: Commentary on the Bible - 1831
5:5: The Lion of the tribe of Juda - Jesus Christ, who sprang from this tribe, as his genealogy proves; see on Mat 1:2 (note), Mat 1:3 (note) and Luk 3:23 (note). There is an allusion here to Gen 49:9, Judah is a lion's whelp; the lion was the emblem of this tribe, and was supposed to have been embroidered on its ensigns.
The Root of David - See Isa 11:1. Christ was the root of David as to his Divine nature; he was a branch out of the stem of Jesse as to his human nature.
Hath prevailed - By the merit of his incarnation, passion, and death.
To open the book - To explain and execute all the purposes and decrees of God, in relation to the government of the world and the Church.
Albert Barnes: Notes on the Bible - 1834
5:5: And one of the elders saith unto me - See the notes on Rev 4:4. No particular reason is assigned why this message was delivered by one of the elders rather than by an angel. If the elders were, however (see the notes on Rev 4:4), the representatives of the church, there was a propriety that they should address John in his trouble. Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church, and they had been permitted to understand what as yet was unknown to him, that the power of opening the mysterious volume which contained the Revelation of the future was entrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known.
Weep not - That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there.
Behold, the Lion of the tribe of Judah - This undoubtedly refers to the Lord Jesus; and the points needful to be explained are, why he is called a Lion, and why be is spoken of as the Lion of the tribe of Judah:
(a) As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power (see the notes on Rev 4:7), and as such the appellation is used in this place. It is because Christ has power to open the seals - as if he ruled over the universe, and all events were under his control, as the lion rules in the forest - that the name is here given to him.
(b) As to the other point: He is called the "Lion of the tribe of Judah," doubtless, with reference to the prophecy in Gen 49:9 - "Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion"; and from the fact that the Messiah was of the tribe of Judah. Compare Gen 49:10. This use of the term would connect him in the apprehension of John with the prophecy, and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him.
The Root of David - Not the Root of David in the sense that David sprung from him as a tree does from a root, but in the sense that he himself was a "root-shoot" or sprout from David, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. See the notes on Isa 11:1. This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be entrusted the task of opening these seals.
Hath pRev_ailed - That is, he has acquired this power as the result of a conflict or struggle. The word used here - ἐνίκησεν enikē sen - refers to such a conflict or struggle, properly meaning to come off victor, to overcome, to conquer, to subdue; and the idea here is, that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. The truths taught in this verse are:
(1) that the power of making disclosures, in regard to the future, is entrusted to the Messiah; and,
(2) that this, so far as he is concerned, is the result of a conflict or struggle on his part.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: one: Rev 4:4, Rev 4:10, Rev 7:13
Weep: Jer 31:16; Luk 7:13, Luk 8:52, Luk 23:28; Joh 20:13
the Lion: Gen 49:9, Gen 49:10; Num 24:9; Heb 7:14
the Root: Rev 22:16; Isa 11:1, Isa 11:10; Jer 23:5, Jer 23:6; Rom 1:3, Rom 15:12
hath: Rev 1:1, Rev 6:1
Geneva 1599
5:5 (5) And one of the elders saith unto me, Weep not: behold, the (6) Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
(5) The second part of this chapter, in which is set down the revelation of the Son, as was said before. This part contains first a history of the way God prepared John to understand this revelation, in this verse. Secondly, the revelation of the Son himself, to (Rev_ 5:6,7). Thirdly, the events of this revelation in the rest of the chapter. The manner now, is here described in two parts: one from outside him, by speech, in this verse: another within, by opening the eyes of John (which before were shut) that he might see, in the verse following. (6) That is, most mighty and most approved Prince: according to the use of the Hebrew speech.
John Gill
5:5 And one of the elders said unto me,.... The Ethiopic version reads, "one of these elders"; that is, one of the four and twenty elders that were round about the throne; not the first of the four and twenty books of the Old Testament; nor the patriarch Jacob, because of the prophecy concerning Shiloh, Judah's son, which stands in Gen 49:10, nor Moses, who spoke of the Messiah as the great prophet of the church; nor John the Baptist, who pointed out the Lamb of God; these are all fancies and conjectures. It was one of the members of the Christian church, who was near the throne of God, had communion with him, and knowledge of his will, who in this visionary way is represented as comforting John under his sorrow and concern, and giving him information: and sometimes persons of superior abilities may receive instruction from meaner persons, as did Apollos from Aquila and Priscilla: the same said unto John,
weep not; cease sorrowing, do not be cast down, nor despair;
behold the lion of the tribe of Judah; by whom is meant Christ, who, according to the flesh, was to come of the tribe of Judah; and certain it is, that our Lord sprang from thence: and he is said to be the lion of that tribe, in allusion to the prophecy concerning Judah in Gen 49:9, where he is said to be a lion, an old lion stooping down and couching, and on whose standard was the figure of a lion. Christ may be compared to one, because of his great strength, he being the mighty God, the able Saviour, and strong Redeemer, and protector of his church and people, and the avenger of their enemies; and because of his courage and intrepidity when he engaged with Satan, and his principalities and powers, when he bore the sins of his people, sustained his Father's wrath, and the terrors of death set themselves in array against him; and because of the fierceness of his wrath, and fury against the wicked, and for his generosity and lenity towards those that stoop unto him, and obey him. So the Jews say (f), that
"of Messiah, the son of David, who comes forth from Judah, is it said, Gen 49:9, "Judah is a lion's whelp";''
and a little after, Messiah, the son of David, who is "a lion", shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand; so the word of the Lord frequently, in the Chaldee paraphrase, is said to be a lion (g).
The root of David; in like manner is Christ called the root of Jesse in Is 11:10; and the meaning either is, that he is a branch that springs out of the roots of Jesse and David, is David's son and offspring, according to his human nature; see Rev_ 22:16; or that he is David's Lord, according to his divine nature: and the metaphor of a root well agrees with him as Mediator, he being hidden out of sight, and unknown to a natural man; and may denote his meanness in his state of humiliation, when he was as a root out of a dry ground; and because he is the root from whence all the elect of God spring, in whom they have their being, and by whom they are bore and supported, and from whom are derived to them all the blessings of grace, all their spiritual life, holiness, fruitfulness, and perseverance. Now this illustrious Person, so described,
hath prevailed; or overcome all difficulties, being one of worth and value, of great authority and ability:
to open the book, and to loose the seven seals thereof; and deliver out all the prophecies in it, and fulfil them; and this through the merits of his blood, and in consequence of his sufferings and death: hence, in the next verse, he is represented as a lamb as it had been slain; and the four living creatures, and the four and twenty elders, put his worthiness to take the book, and open it, upon his having been slain, and having redeemed them by his blood, Rev_ 5:9. And as he, upon his resurrection from the dead, had all power in heaven and in earth given him, as Mediator, for the protection of his church, so he was deserving; and it was fit and necessary that he, as the great prophet of the church, should have and deliver out the prophecies concerning the state and condition of his redeemed ones in all ages.
(f) Raya Mehimna in Zohar in Exod. fol. 49. 3, 4. (g) Targum in Hos. v. 14. & xi. 10. & xiii. 7.
John Wesley
5:5 And one of the elders - Probably one of those who rose with Christ, and afterwards ascended into heaven. Perhaps one of the patriarchs. Some think it was Jacob, from whose prophecy the name of Lion is given him, Gen 49:9. The Lion of the tribe of Judah - The victorious prince who is, like a lion, able to tear all his enemies in pieces. The root of David - As God, the root and source of David's family, Is 11:1, Is 11:10. Hath prevailed to open the book - Hath overcome all obstructions, and obtained the honour to disclose the divine counsels.
Robert Jamieson, A. R. Fausset and David Brown
5:5 one of--Greek, "one from among." The "elder" meant is, according to some (in LYRA), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. GERHARD in BENGEL thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven (Mt 27:52-53). The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ.
Root of David-- (Is 11:1, Is 11:10). Not merely "a sucker come up from David's ancient root" (as ALFORD limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together, Mt 22:42-45. Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth.
prevailed--Greek, "conquered": absolutely, as elsewhere (Rev_ 3:21): gained the victory: His past victory over all the powers of darkness entitles Him now to open the book.
to open--that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and ORIGEN.
5:65:6: Եւ տեսի ՚ի մէջ աթոռոյն եւ ՚ի մէջ չորից կենդանեացն, եւ ՚ի մէջ երիցանցն՝ Գառն կայր զենեալ, որ ունէր եւթն եղջեւրս, եւ աչս եւթն՝ որ են եւթն Հոգիք Աստուծոյ. որ են առաքեալ ընդ ամենայն երկիր[5152]: [5152] Ոմանք. Եւ ՚ի մէջ աթոռոյն եւ չորից կեն՛՛... զենեալ, որոյ եւթն եղ՛՛... Աստուծոյ առաքեալ ընդ։
6 Եւ տեսայ, որ աթոռի եւ չորս կենդանիների ու երէցների միջեւ կար մի Գառ՝ մորթուած. նա ունէր եօթը եղջիւր եւ եօթը աչք, որ Աստծու եօթը Հոգիներն են՝ ուղարկուած ամբողջ երկրով մէկ:
6 Տեսայ թէ աթոռին ու չորս կենդանիներուն մէջտեղ եւ երէցներուն մէջտեղ կայնած Գառնուկ մը կար, որպէս թէ մորթուած, որ եօթը եղջիւր ու եօթը աչք ունէր, որոնք Աստուծոյ եօթը Հոգիներն են, որ բոլոր երկիր կը ղրկուին։
Եւ տեսի ի մէջ աթոռոյն եւ ի մէջ չորից կենդանեացն եւ ի մէջ երիցանցն Գառն կայր [68]զենեալ, որ ունէր եւթն եղջեւրս եւ աչս եւթն, որ են եւթն Հոգիք Աստուծոյ, առաքեալ ընդ ամենայն երկիր:

5:6: Եւ տեսի ՚ի մէջ աթոռոյն եւ ՚ի մէջ չորից կենդանեացն, եւ ՚ի մէջ երիցանցն՝ Գառն կայր զենեալ, որ ունէր եւթն եղջեւրս, եւ աչս եւթն՝ որ են եւթն Հոգիք Աստուծոյ. որ են առաքեալ ընդ ամենայն երկիր[5152]:
[5152] Ոմանք. Եւ ՚ի մէջ աթոռոյն եւ չորից կեն՛՛... զենեալ, որոյ եւթն եղ՛՛... Աստուծոյ առաքեալ ընդ։
6 Եւ տեսայ, որ աթոռի եւ չորս կենդանիների ու երէցների միջեւ կար մի Գառ՝ մորթուած. նա ունէր եօթը եղջիւր եւ եօթը աչք, որ Աստծու եօթը Հոգիներն են՝ ուղարկուած ամբողջ երկրով մէկ:
6 Տեսայ թէ աթոռին ու չորս կենդանիներուն մէջտեղ եւ երէցներուն մէջտեղ կայնած Գառնուկ մը կար, որպէս թէ մորթուած, որ եօթը եղջիւր ու եօթը աչք ունէր, որոնք Աստուծոյ եօթը Հոգիներն են, որ բոլոր երկիր կը ղրկուին։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: И я взглянул, и вот, посреди престола и четырех животных и посреди старцев стоял Агнец как бы закланный, имеющий семь рогов и семь очей, которые суть семь духов Божиих, посланных во всю землю.
5:6  καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά, οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν.
5:6. Καὶ (And) εἶδον (I-had-seen) ἐν (in) μέσῳ (unto-middle) τοῦ (of-the-one) θρόνου (of-a-throne) καὶ (and) τῶν (of-the-ones) τεσσάρων ( of-four ) ζῴων (of-lifelets) καὶ (and) ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) πρεσβυτέρων ( of-more-eldered ) ἀρνίον ( to-a-Lamblet ) ἑστηκὸς (to-having-had-come-to-stand) ὡς (as) ἐσφαγμένον , ( to-having-had-come-to-be-slaughtered-to ,"ἔχων (holding) κέρατα (to-horns) ἑπτὰ (to-seven) καὶ (and) ὀφθαλμοὺς ( to-eyes ) ἑπτά , ( to-seven ," οἵ ( which ) εἰσιν (they-be) τὰ (the-ones) [ἑπτὰ] (seven) πνεύματα (currentings-to) τοῦ (of-the-one) θεοῦ, (of-a-Deity) ἀπεσταλμένοι ( having-had-come-to-be-set-off ) εἰς ( into ) πᾶσαν ( to-all ) τὴν ( to-the-one ) γῆν . ( to-a-soil )
5:6. et vidi et ecce in medio throni et quattuor animalium et in medio seniorum agnum stantem tamquam occisum habentem cornua septem et oculos septem qui sunt spiritus Dei missi in omnem terramAnd I saw: and behold in the midst of the throne and of the four living creatures and in the midst of the ancients, a Lamb standing, as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth.
6. And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.
5:6. And I saw, and behold, in the midst of the throne and the four living creatures, and in the midst of the elders, a Lamb was standing, as if it were slain, having seven horns and seven eyes, which are the seven spirits of God, sent forth to all the earth.
5:6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth:

6: И я взглянул, и вот, посреди престола и четырех животных и посреди старцев стоял Агнец как бы закланный, имеющий семь рогов и семь очей, которые суть семь духов Божиих, посланных во всю землю.
5:6  καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρων ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον, ἔχων κέρατα ἑπτὰ καὶ ὀφθαλμοὺς ἑπτά, οἵ εἰσιν τὰ [ἑπτὰ] πνεύματα τοῦ θεοῦ ἀπεσταλμένοι εἰς πᾶσαν τὴν γῆν.
5:6. et vidi et ecce in medio throni et quattuor animalium et in medio seniorum agnum stantem tamquam occisum habentem cornua septem et oculos septem qui sunt spiritus Dei missi in omnem terram
And I saw: and behold in the midst of the throne and of the four living creatures and in the midst of the ancients, a Lamb standing, as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth.
5:6. And I saw, and behold, in the midst of the throne and the four living creatures, and in the midst of the elders, a Lamb was standing, as if it were slain, having seven horns and seven eyes, which are the seven spirits of God, sent forth to all the earth.
5:6. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Образ закланного Агнца указывает на победу Иисуса Христа, которая именно дала Ему право сообщать людям Божественное откровение. Это право заключалось в том, что Он был Агнцем, закланным за грехи мира выражение же "как бы закланный" означает то, что Иисус Христос явился пред Иоанном с такими признаками, которые свойственны закланному агнцу, т.е. с раною заклания. Семь рогов Агнца, как число священное и число полноты (Пс 18:3, Иез 29:21; Дан 7:8), означают полноту могущества Иисуса Христа как Богочеловека и Искупителя. Относительно того, что нужно разуметь под семью духами Божьими, то лучше согласиться с тем мнением, что здесь, как и в I:15: и IV:1, под семью духами нужно разуметь Св. Духа с Его благодатными дарами, которыми Он почивает на Иисусе Христе и пребывает среди верующих, изливая на них обильную благодать искупления.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sealed Book.A. D. 95.
6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne (v. 7), not by violence, nor by fraud, but he prevailed to do it (as v. 5), he prevailed by his merit and worthiness, he did it by authority and by the Father's appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.

II. The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father's hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature.

1. The church begins the doxology, as being more immediately concerned in it (v. 8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship--the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature. (2.) Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations--harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song, [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (v. 9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour. [2.] They mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: "Thou wast slain, slain as a sacrifice, thy blood was shed." Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, v. 10. Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests--kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.

2. The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, v. 11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (1.) He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, (2.) He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it.

3. This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, v. 13. Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power, (1.) To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and, (2.) To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption.

We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.
Adam Clarke: Commentary on the Bible - 1831
5:6: Stood a Lamb - Christ, so called because he was a sacrificial offering; αρνιον signifies a little or delicate lamb.
As it had been slain - As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God that he is still represented as being in the very act of pouring out his blood for the offenses of man. This gives great advantage to faith: when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God. Thus all succeeding generations find they have the continual sacrifice ready, and the newly-shed blood to offer.
Seven horns - As horn is the emblem of power, and seven the number of perfection, the seven horns may denote the all-prevailing and infinite might of Jesus Christ. He can support all his friends; he can destroy all his enemies; and he can save to the uttermost all that come unto God through him.
Seven eyes - To denote his infinite knowledge and wisdom: but as these seven eyes are said to be the seven Spirits of God, they seem to denote rather his providence, in which he often employs the ministry of angels; therefore, these are said to be sent forth into all the earth. See on Rev 1:4 (note).
Albert Barnes: Notes on the Bible - 1834
5:6: And I beheld, and, lo, in the midst of the throne - We are not to suppose that he was in the center of the throne itself, but he was a conspicuous object when the throne and the elders and the living beings were seen. He was so placed as to seem to be in the midst of the group made up of the throne, the living beings, and the elders.
And of the four beasts - See the notes at Rev 4:6.
Stood a Lamb - An appellation often given to the Messiah, for two reasons:
(1) because the lamb was an emblem of innocence and,
(2) because a lamb was offered commonly in sacrifice. Compare the notes on Joh 1:29.
As it had been slain - That is, in some way having the appearance of having been slain; having some marks or indications about it that it had been slain. What those were the writer does not specify. If it were covered with blood, or there were marks of mortal wounds, it would be all that the representation demands. The great work which the Redeemer performed - that of making an atonement for sin - was thus represented to John in such a way that he at once recognized him, and saw the reason why the office of breaking the seals was entrusted to him. It should be remarked that this representation is merely symbolic, and we are not to suppose that the Redeemer really assumed this form, or that he appears in this form in heaven. We should no more suppose that the Redeemer appear: literally as a lamb in heaven with numerous eyes and horns, than that there is a literal throne and a sea of glass there; that there are "seats" there, and "elders," and "crowns of gold."
Having seven horns - Emblems of authority and power - for the horn is a symbol of power and dominion. Compare Deu 33:17; Kg1 22:11; Jer 48:25; Zac 1:18; Dan 7:24. The propriety of this symbol is laid in the fact that the strength of an animal is in the horn, and that it is by this that he obtains a victory over other animals. The number seven here seems to be designed, as in other places, to denote completeness. See the notes on Rev 1:4. The meaning is, that he had so large a number as to denote complete dominion.
And seven eyes - Symbols of intelligence. The number seven here also denotes completeness; and the idea is, that he is able to survey all things. John does not say anything as to the relative arrangement of the horns and eyes on the "Lamb," and it is vain to attempt to conjecture how it was. The whole representation is symbolical, and we may understand the meaning of the symbol without being able to form an exact conception of the figure as it appeared to him.
Which are the seven Spirits of God sent forth into all the earth - See the notes on Rev 1:4. That is, which represent the seven Spirits of God; or the manifold operations of the one Divine Spirit. As the eye is the symbol of intelligence - outward objects being made visible to us by that - so it may well represent an all-pervading spirit that surveys and sees all things. The eye, in this view, among the Egyptians was an emblem of the Deity. By the "seven Spirits" here the same thing is doubtless intended as in Rev 1:4; and if, as there supposed, the reference is to the Holy Spirit considered with respect to his manifold operations, the meaning here is, that the operations of that Spirit are to be regarded as connected with the work of the Redeemer. Thus, all the operations of the Spirit are connected with, and are a part of, the work of redemption. The expression "sent forth into all the earth," refers to the fact that that Spirit pRev_ades all things The Spirit of God is often represented as sent or poured out; and the meaning here is, that his operations are as if he was sent out to survey all things and to operate everywhere. Compare Co1 12:6-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: in the midst of the throne: Rev 4:4-6
a Lamb: An emblematical representation of our Saviour's high priesthood. Rev 5:9, Rev 5:12, Rev 6:16, Rev 7:9-17, Rev 12:11, Rev 13:8, Rev 17:14, Rev 21:23, Rev 22:1, Rev 22:3; Isa 53:7, Isa 53:8; Joh 1:29, Joh 1:36; Act 8:32; Pe1 1:19, Pe1 1:20
seven horns: As a horn is the emblem of power, and seven the number of perfection, the seven horns may denote the almighty power of Jesus Christ. Sa1 2:10; Dan 7:14; Mic 4:13; Hab 3:4; Luk 1:69; Phi 2:9-11
seven eyes: His infinite knowledge and wisdom; and especially "the treasures of wisdom" laid up in him, to be communicated to the Church by "the seven spirits of God", i. e., the Holy Spirit. Ch2 16:9; Zac 3:9, Zac 4:10
the seven spirits: Rev 4:5
Geneva 1599
5:6 And I beheld, and, lo, (7) in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.
(7) The sum of this revelation: Christ the mediator takes and opens the book (Rev_ 5:6,7). Therefore this revelation describes the person of Christ. The person is described this way: Christ the mediator between God, angels and men, as the eternal word of God, and our redeemer: as the Lamb of God, standing as slain and making intercession for us by the power and merit of his everlasting sacrifice, is armed with the Spirit of God, that is, with the power and wisdom of God effectually to the government of this whole world.
John Gill
5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts,.... These words, "in the midst of the throne and of the four beasts", are left out in the Syriac version:
and in the midst of the elders stood a Lamb; John, upon the intimation given him by the elder, lift up his eyes, and with great earnestness looked about, and saw the person he pointed at, though not in the form of a lion, but in the appearance of a lamb, to which Christ, both in the Old and New Testament, is often compared; and that very aptly, for his innocence and purity of nature; for his harmless and inoffensive conversation; and for his meek and humble deportment throughout the whole of his life; and for his patience at the time of his sufferings and death; and for his usefulness both for food and clothing to his people; and chiefly for his sacrifice for them, typified both by the passover lamb, and by the lambs of the daily sacrifice: hence it follows,
as it had been slain; or "as having been slain"; Christ had been really slain by the wicked hands of the Jews, and not in appearance only; the as, here, is not a note of mere similitude and likeness, but of reality and truth; see Jn 1:14; but he was now risen from the dead, and therefore is said to have been slain some time before, though now alive; and he appeared to have the marks of his sufferings and death upon him, as he had after his resurrection the print of the nails and spear, in his hands, feet, and side; and he was as a lamb that had been newly or lately slain: and it may denote the continued efficacy of his blood, to cleanse from all sin, and of his sacrifice to take it away; he was as a Lamb slain from the foundation of the world, with respect to the continual virtue of his blood and sacrifice; and he will be, on the same account, the Lamb as it had been slain, unto the end of the world. The position and situation of this Lamb were, he "stood in the midst of the throne, and of the four beasts, and in the midst of the elders"; he "stood", being risen from the dead, and ascended up into heaven, but was not as yet set down upon the throne with his Father, but was very near it; he stood before it, ready to be placed upon it, and receive his power and his kingdom; he stood between the throne, and between the living creatures, and the elders, being the Mediator between God, and his church, and people; he, appeared before the throne for them, as their advocate, and stood ready to give them all the assistance, and to do them all the good he could: and this his situation may also denote, that he is continually in view, is always in the sight of God, as the Lamb that had been slain; his blood is carried within the vail, is sprinkled upon the mercy seat, and is always in sight, and calls for peace and pardon; and God the Father always looks upon it, and to his righteousness, sacrifice, and satisfaction, on account of his people: moreover, his being in the midst of the four living creatures, and elders, may signify his presence in his churches, and with his ministers, which he has promised them to the end of the world. This Lamb is further represented,
as having seven horns; it is very unusual for a lamb to have horns, and especially seven: these horns are expressive of the power of Christ, of his dominion and government, even of his kingly power and authority; so kings are signified by horns in Dan 8:20; and Christ himself is called the horn of David, and the horn of salvation, Ps 132:17; and signify, that upon his resurrection from the dead, and ascension to heaven, he was made and declared Lord and Christ; and the number "seven" expresses the fulness and perfection of his power and authority, having, as Mediator, all power in heaves and in earth given him; and what is above all power, might, dominion, and every name in this world, and that to come; and may have some relation to the seven states of his churches in so many periods of time; and show not only that he has power sufficient to protect and defend his people in all times, and to push at and destroy his and their enemies, but to open the then sealed book, and unloose the seals: and as another qualification for this work, it follows,
and seven eyes, which are the seven spirits of God sent into all the earth; which some understand of angels, and of a sufficient number of them, which belong to Christ, and are at his command, and who are ready to do his will, and to be sent forth by him, into the several parts of the earth, to execute his pleasure: but these rather design the Spirit of God and his gifts, which Christ received without measure, both in his human nature, at his incarnation, and after his resurrection from the dead, and ascension; which he bestowed on his apostles and ministering servants, whom he sent forth into all the world, to preach his Gospel with them; and which he has, more or less, ever since continued to do. The Ethiopic version reads in the singular number, "and this is the Spirit of God which is sent into all the earth"; See Gill on Rev_ 1:4; these "seven eyes" may design the perfect knowledge of Christ, his foresight of future events, and his all wise providence, which is always and everywhere concerned to fulfil and accomplish them; so that he is every way qualified to take the book of future events, as to the church and world, and reveal it, open and explain it, and fulfil the things contained in it; see Zech 3:9.
John Wesley
5:6 And I saw - First, Christ in or on the midst of the throne; secondly, the four living creatures making the inner circle round him; and, thirdly, the four and twenty elders making a larger circle round him and them. Standing - He lieth no more; he no more falls on his face; the days of his weakness and mourning are ended. He is now in a posture of readiness to execute all his offices of prophet, priest, and king. As if he had been slain - Doubtless with the prints of the wounds which he once received. And because he was slain, he is worthy to open the book, Rev_ 5:9, to the joy of his own people, and the terror of his enemies. Having seven horns - As a king, the emblem of perfect strength. And seven eyes - The emblem of perfect knowledge and wisdom. By these he accomplishes what is contained in the book, namely, by his almighty and all - wise Spirit. To these seven horns and seven eyes answer the seven seals and the sevenfold song of praise, Rev_ 5:12. In Zechariah, likewise, Zech 3:9, Zech 4:10, mention is made of "the seven eyes of the Lord, which go forth over all the earth." Which - Both the horns and the eyes. Are the seven spirits of God sent forth into all the earth - For the effectual working of the Spirit of God goes through the whole creation; and that in the natural, as well as spiritual, world. For could mere matter act or move? Could it gravitate or attract? Just as much as it can think or speak.
Robert Jamieson, A. R. Fausset and David Brown
5:6 I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld."
in the midst of the throne--that is, not on the throne (compare Rev_ 5:7), but in the midst of the company (Rev_ 4:4) which was "round about the throne."
Lamb--Greek, "arnion"; always found in Revelation exclusively, except in Jn 21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (Is 53:7, Septuagint; Jn 1:29, Jn 1:36; Acts 8:32; 1Pet 1:19).
as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.
seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, Rev_ 17:3; &c.; Dan 7:7, Dan 7:20; Dan 8:3.
seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
5:75:7: Եւ եկն ընկալաւ յաջոյ ձեռանէ նորա՝ որ նստէր ՚ի վերայ աթոռոյն[5153]: [5153] Ոսկան. Եւ եկն եւ կալաւ յաջոյ։
7 Եւ նա եկաւ վերցրեց գիրքը աթոռի վրայ նստողի աջ ձեռքից:
7 Անիկա եկաւ ու աթոռին վրայ նստողին աջ ձեռքէն գիրքը առաւ։
Եւ [69]եկն ընկալաւ`` յաջոյ ձեռանէ նորա որ նստէր ի վերայ աթոռոյն:

5:7: Եւ եկն ընկալաւ յաջոյ ձեռանէ նորա՝ որ նստէր ՚ի վերայ աթոռոյն[5153]:
[5153] Ոսկան. Եւ եկն եւ կալաւ յաջոյ։
7 Եւ նա եկաւ վերցրեց գիրքը աթոռի վրայ նստողի աջ ձեռքից:
7 Անիկա եկաւ ու աթոռին վրայ նստողին աջ ձեռքէն գիրքը առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: И Он пришел и взял книгу из десницы Сидящего на престоле.
5:7  καὶ ἦλθεν καὶ εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου.
5:7. καὶ (And) ἦλθεν (it-had-came) καὶ (and) εἴληφεν (it-had-come-to-take) ἐκ (out) τῆς (of-the-one) δεξιᾶς (of-right-belonged) τοῦ ( of-the-one ) καθημένου ( of-sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου . ( of-a-throne )
5:7. et venit et accepit de dextera sedentis de thronoAnd he came and took the book out of the right hand of him that sat on the throne.
7. And he came, and he taketh out of the right hand of him that sat on the throne.
5:7. And he approached and received the book from the right hand of the One sitting upon the throne.
5:7. And he came and took the book out of the right hand of him that sat upon the throne.
And he came and took the book out of the right hand of him that sat upon the throne:

7: И Он пришел и взял книгу из десницы Сидящего на престоле.
5:7  καὶ ἦλθεν καὶ εἴληφεν ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τοῦ θρόνου.
5:7. et venit et accepit de dextera sedentis de throno
And he came and took the book out of the right hand of him that sat on the throne.
5:7. And he approached and received the book from the right hand of the One sitting upon the throne.
5:7. And he came and took the book out of the right hand of him that sat upon the throne.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
7: "Взял книгу... " Чем взял? - спрашивает Корнилий Ляпид, и отвечает: ногами, - но понимать это нужно символически. Но лучше совсем не задавать подобных вопросов при изъяснении апокалиптических видений, в которых многое из частностей оставалось неясным и для самого тайнозрителя.
Adam Clarke: Commentary on the Bible - 1831
5:7: He came and took the book - This verse may be properly explained by John, Joh 1:18. No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath Declared him. With Jesus alone are all the counsels and mysteries of God.
Albert Barnes: Notes on the Bible - 1834
5:7: And he came and took the book out of the right hand ... - As if it pertained to him by virtue of rank or office. There is a difficulty here, arising from the incongruity of what is said of a lamb, which it is not easy to solve. The difficulty is in conceiving how a lamb could take the book from the hand of Him who held it. To meet this several solutions have been proposed:
(1) Vitringa supposes that the Messiah appeared as a lamb only in some such sense as the four living beings Rev 4:7 resembled a lion, a calf, and an eagle; that is, that they bore this resemblance only in respect to the head, while the body was that of a man. He thus supposes, that though in respect to the upper part the Saviour resembled a lamb, yet that to the front part of the body hands were attached by which he could take the book. But there are great difficulties in this supposition. Besides that nothing of this kind is intimated by John, it is contrary to every appearance of probability that the Redeemer would be represented as a monster. In his being represented as a lamb there is nothing that strikes the mind as inappropriate or unpleasant, for he is often spoken of in this manner, and the image is one that is agreeable to the mind. But all this beauty and fitness of representation is destroyed, if we think of him as having human hands proceeding from his breast or sides, or as blending the form of a man and an animal together. The representation of having an unusual number of horns and eyes does not strike us as being incongruous in the same sense; for though the number is increased, they are such as pertain properly to the animal to which they are attached.
(2) another supposition is that suggested by Prof. Stuart, that the form was changed, and a human form resumed when the Saviour advanced to take the book and open it. This would relieve the whole difficulty, and the only objection to it is, that John has not given any express notice of such a change in the form; and the only question can be whether it is right to suppose it in order to meet the difficulty in the case. In support of this it is said that all is symbol; that the Saviour is represented in the book in various forms; that as his appearing as a lamb was designed to represent in a striking manner the fact that he was slain, and that all that he did was based on the atonement, so there would be no impropriety in supposing that when an action was attributed to him he assumed the form in which that act would be naturally or is usually done. And as in taking a book from the hand of another it is wholly incongruous to think of its being done by a lamb, is it not most natural to suppose that the usual form in which the Saviour is represented as appearing would be resumed, and that he would appear again as a man?
But is it absolutely certain that he appeared in the form of a lamb at all? May not all that is meant be, that John saw him near the throne, and among the elders, and was struck at once with his appearance of meekness and innocence, and with the marks of his having been slain as a sacrifice, and spoke of him in strong figurative language as a lamb? And where his "seven horns" and "seven eyes" are spoken of, is it necessary to suppose that there was any real assumption of such horns and eyes? May not all that is meant be that John was struck with that in the appearance of the Redeemer of which these would be the appropriate symbols, and described him as if these had been visible? When John the Baptist saw the Lord Jesus on the banks of the Jordan, and said, "Behold the Lamb of God which taketh away the sin of the world" Joh 1:29, is it necessary to suppose that he actually appeared in the form of a lamb?
Do not all at once understand him as referring to traits in his character, and to the work which he was to accomplish, which made it proper to speak of him as a lamb? And why, therefore, may we not suppose that John in the Apocalypse designed to use language in the same way, and that he did not intend to present so incongruous a description as that of a lamb approaching a throne and taking a book from the hand of Him that sat on it, and a lamb, too, with many horns and eyes? If this supposition is correct, then all that is meant in this passage would be expressed in some such language as the following: "And I looked, and lo there was one in the midst of the space occupied by the throne, by the living creatures, and by the elders, who, in aspect, and in the emblems that represented his work on the earth, was spotless, meek, and innocent as a lamb; one with marks on his person which brought to remembrance the fact that he had been slain for the sins of the world, and yet one who had most striking symbols of power and intelligence, and who was therefore worthy to approach and take the book from the hand of Him that sat on the throne." It may do something to confirm this view to recollect that when we use the term "Lamb of God" how, as is often done in preaching and in prayer, it never suggests to the mind the idea of a lamb. We think of the Redeemer as resembling a lamb in his moral attributes and in his sacrifice, but never as to form. This supposition relieves the passage of all that is incongruous and unpleasant, and may be all that John meant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: out: Rev 5:1, Rev 4:2, Rev 4:3
Geneva 1599
5:7 (8) And he came and took the book out of the right hand of him that sat upon the throne.
(8) The fact of Christ the Mediator: that he comes to open it. That he opened it is first expressed (Rev_ 6:1).
John Gill
5:7 And he came,.... He drew nigh to the throne of God, he engaged his heart to approach unto him, and came up even to his seat, which a mere creature, without a Mediator, cannot do:
and took the book out of the right hand of him that sat upon the throne; See Gill on Rev_ 5:1; it being given unto him, as in Rev_ 1:1; and a commission and authority to open it, and make it manifest to others, and to accomplish the several events, in the several periods of time, it points unto.
John Wesley
5:7 And he came - Here was "Ask of me," Ps 2:8, fulfilled in the most glorious manner. And took - it is one state of exaltation that reaches from our Lord's ascension to his coming in glory. Yet this state admits of various degrees. At his ascension, "angels, and principalities, and powers were subjected to him." Ten days after, he received from the Father and sent the Holy Ghost. And now he took the book out of the right hand of him that sat upon the throne - who gave it him as a signal of his delivering to him all power in heaven and earth. He received it, in token of his being both able and willing to fulfil all that was written therein.
Robert Jamieson, A. R. Fausset and David Brown
5:7 The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [ALFORD]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.
5:85:8: Եւ յորժամ առ զգիրն, չորք կենդանիքն եւ քսան եւ չորք երիցունքն անկանէին առաջի Գառինն. եւ ունէին իւրաքանչիւր քնա՛ր՝ եւ բուրվա՛ռ ոսկի լի՛ խնկով, որ է աղօթք սրբոցն[5154]: [5154] Ոսկան. Յորժամ էառ զգիրսն... որք են աղօթք սր՛՛։
8 Եւ երբ առաւ գիրքը, չորս կենդանիներն ու քսանչորս երէցներն ընկան Գառան առաջ. եւ իւրաքանչիւրն ունէր քնար եւ խնկով լի ոսկէ բուրվառ, որ սրբերի աղօթքներն են:
8 Երբ գիրքը առաւ, չորս կենդանիներն ու քսանըչորս երէցները Գառնուկին առջեւ ինկան եւ ամէնքն ալ քնարներ ունէին ու ոսկիէ խնկամաններ՝ խունկով լեցուն, որ սուրբերուն աղօթքներն են։
Եւ յորժամ առ զգիրն, չորք կենդանիքն եւ քսան եւ չորք երիցունքն անկանէին առաջի Գառինն. եւ ունէին իւրաքանչիւր քնար եւ բուրվառ ոսկի լի խնկով, որ է աղօթք սրբոցն:

5:8: Եւ յորժամ առ զգիրն, չորք կենդանիքն եւ քսան եւ չորք երիցունքն անկանէին առաջի Գառինն. եւ ունէին իւրաքանչիւր քնա՛ր՝ եւ բուրվա՛ռ ոսկի լի՛ խնկով, որ է աղօթք սրբոցն[5154]:
[5154] Ոսկան. Յորժամ էառ զգիրսն... որք են աղօթք սր՛՛։
8 Եւ երբ առաւ գիրքը, չորս կենդանիներն ու քսանչորս երէցներն ընկան Գառան առաջ. եւ իւրաքանչիւրն ունէր քնար եւ խնկով լի ոսկէ բուրվառ, որ սրբերի աղօթքներն են:
8 Երբ գիրքը առաւ, չորս կենդանիներն ու քսանըչորս երէցները Գառնուկին առջեւ ինկան եւ ամէնքն ալ քնարներ ունէին ու ոսկիէ խնկամաններ՝ խունկով լեցուն, որ սուրբերուն աղօթքներն են։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: И когда он взял книгу, тогда четыре животных и двадцать четыре старца пали пред Агнцем, имея каждый гусли и золотые чаши, полные фимиама, которые суть молитвы святых.
5:8  καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῶα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων.
5:8. Καὶ (And) ὅτε (which-also) ἔλαβεν (it-had-taken) τὸ (to-the-one) βιβλίον, (to-a-paperlet,"τὰ (the-ones) τέσσερα ( four ) ζῷα (lifelets) καὶ (and) οἱ (the-ones) εἴκοσι (twenty) τέσσαρες ( four ) πρεσβύτεροι ( more-eldered ) ἔπεσαν (they-fell) ἐνώπιον (in-looked) τοῦ (of-the-one) ἀρνίου, (of-a-Lamblet," ἔχοντες ( holding ) ἕκαστος (each) κιθάραν (to-a-harp) καὶ (and) φιάλας (to-bowls) χρυσᾶς ( to-golden ) γεμούσας ( to-saturating ) θυμιαμάτων , ( of-incensings-to ," αἵ ( which ) εἰσιν (they-be) αἱ ( the-ones ) προσευχαὶ ( goodly-holdings-toward ) τῶν (of-the-ones) ἁγίων : ( of-hallow-belonged )
5:8. et cum aperuisset librum quattuor animalia et viginti quattuor seniores ceciderunt coram agno habentes singuli citharas et fialas aureas plenas odoramentorum quae sunt orationes sanctorumAnd when he had opened the book, the four living creatures and the four and twenty ancients fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the prayers of saints.
8. And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints.
5:8. And when he had opened the book, the four living creatures and the twenty-four elders fell down before the Lamb, each having stringed instruments, as well as golden bowls full of fragrances, which are the prayers of the saints.
5:8. And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:

8: И когда он взял книгу, тогда четыре животных и двадцать четыре старца пали пред Агнцем, имея каждый гусли и золотые чаши, полные фимиама, которые суть молитвы святых.
5:8  καὶ ὅτε ἔλαβεν τὸ βιβλίον, τὰ τέσσαρα ζῶα καὶ οἱ εἴκοσι τέσσαρες πρεσβύτεροι ἔπεσαν ἐνώπιον τοῦ ἀρνίου, ἔχοντες ἕκαστος κιθάραν καὶ φιάλας χρυσᾶς γεμούσας θυμιαμάτων, αἵ εἰσιν αἱ προσευχαὶ τῶν ἁγίων.
5:8. et cum aperuisset librum quattuor animalia et viginti quattuor seniores ceciderunt coram agno habentes singuli citharas et fialas aureas plenas odoramentorum quae sunt orationes sanctorum
And when he had opened the book, the four living creatures and the four and twenty ancients fell down before the Lamb, having every one of them harps and golden vials full of odours, which are the prayers of saints.
5:8. And when he had opened the book, the four living creatures and the twenty-four elders fell down before the Lamb, each having stringed instruments, as well as golden bowls full of fragrances, which are the prayers of the saints.
5:8. And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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: Совместное падение и животных, и старцев нужно понимать как указание на особенную торжественность момента. - Гусли - это действительный инструмент, который видел тайнозритель в руках старцев; поэтому и звуки гуслей были действительными, как действительно слышалась и та песнь, содержание которой передается далее. Лишь о чашах, которые напоминают собою кадильницы ветхозаветных священников, говорится, что они были символом молитв святых. Старцы также являются представителями святых, вознося их молитвы к Господу Богу.
Adam Clarke: Commentary on the Bible - 1831
5:8: The four beasts - fell down before the Lamb - The whole Church of God, and all his children in heaven and earth, acknowledge that Jesus Christ is alone worthy and able to unfold and execute all the mysteries and counsels of God. See on Rev 5:9 (note).
Having every one of them harps - There were harps and vials; and each of the elders and living creatures had one.
Odours, which are the prayers of saints - The frankincense and odours offered at the tabernacle were emblems of the prayers and praises of the Lord. That prayers are compared to incense, see Psa 141:2 : Let my Prayer be set forth before thee as Incense. Hence that saying in Synopsis Sohar, p. 44, n. 37: "The odour of the prayers of the Israelites is equal to myrrh and frankincense; but on the Sabbath it is preferred to the scent of all kinds of perfumes." The words which are the prayers of saints are to be understood as this is my body, this signifies or represents my body; these odours represent the prayers of the saints.
Albert Barnes: Notes on the Bible - 1834
5:8: And when he had taken the book, the four beasts ... - The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given in Rev 4:4-7, emblematic of the honor done to the Redeemer by the church, and by the course of providential events in the government of the world.
Fell down before the Lamb - The usual posture of profound worship. Usually in such worship there was entire prostration on the earth. See the Mat 2:2 note; Co1 14:25 note.
Having every one of them harps - That is, as the construction, and the propriety of the case would seem to demand, the elders had each of them harps. The whole prostrated themselves with profound Rev_erence; the elders had harps and censers, and broke out into a song of praise for redemption. This construction is demanded, because:
(a) the Greek word - ἔχοντες echontes - more properly agrees with the word "elders" - πρεσβύτεροι presbuteroi - and not with the word "beasts" - ζῶα zō a;
(b) there is an incongruity in the representation that the living creatures, in the form of a lion, a calf, an eagle, should have harps and censers; and,
(c) the song of praise that is sung Rev 5:9 is one that properly applies to the elders as the representatives of the church, and not to the living creatures - "Thou hast redeemed us to God by thy blood."
The harp was a well-known instrument used in the service of God. Josephus describes it as having ten strings, and as struck with a key (Ant. Rev 7:12, Rev 7:3). See the notes on Isa 5:12.
And golden vials - The word "vial" with us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The word "bowl" or "goblet" would better express the idea, and it is so explained by Prof. Robinson, Lexicon, and by Prof. Stuart, in loco. The Greek word - φιάλη phialē - occurs in the New Testament only in Revelation Rev 5:8; Rev 15:7; Rev 16:1-4, Rev 16:8, Rev 16:10, Rev 16:12, Rev 16:17; Rev 17:1; Rev 21:9, and is uniformly rendered "vial" and "vials," though the idea is always that of a "bowl" or "goblet."
Full of odours - Or rather, as in the margin, full of incense - θυμιαμάτων thumiamatō n. See the notes on Luk 1:9.
Which are the prayers of saints - Which represent or denote the prayers of saints. Compare Psa 141:2, "Let my prayer be set forth before thee as incense." The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects:
(a) as being acceptable to God - as incense produced an agreeable fragrance; and,
(b) in its being wafted toward heaven - ascending toward the eternal throne.
In Rev 8:3, an angel is represented as having a golden censer: "And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. The representation there undoubtedly is, that the angel is employed in presenting the prayers of the saints which were offered on earth before the throne. See the notes on that passage. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. See Luk 1:9-10. The idea here is, therefore, that the representatives of the church in heaven - the elders - spoken of as "priests" Rev 5:10, are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer.
It is not said that they offer the prayers themselves, but that they offer incense as representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Prof. Stuart, as derived from this passage (in loco), that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point - on which the Bible seems to be silent - it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respecting prayer as pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that there are in heaven appropriate symbols of ascending prayer, and that while in the outer courts here below we offer prayer, incense, emblematic of it, ascends in the holy of holies above. The impression which this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: the four: Rev 5:14, Rev 4:4, Rev 4:8, Rev 4:10, Rev 7:10-12, Rev 19:4; Joh 5:23; Rom 14:10-12; Phi 2:9-11; Heb 1:6
having: Rev 14:2, Rev 14:3, Rev 15:2; Psa 33:2, Psa 43:4, Psa 81:2, Psa 150:3
golden: Rev 15:7
odours: or incense
the prayers: Rev 8:3, Rev 8:4; Psa 141:2
Geneva 1599
5:8 (9) And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them (10) harps, and golden vials full of odours, which are the (a) prayers of saints.
(9) Now follows the end, the events of the revelation previously spoken of: that all the holy angels and men sang to him: both the chief (Rev_ 5:9-10) and common order of angels (Rev_ 5:11-12) and of all things created (Rev_ 5:13) the princes of both sorts agreeing to it, (Rev_ 5:14).
(10) The symbols or signs of praise, sweet in savour and acceptable to God;
(a) See (Rev_ 8:3).
John Gill
5:8 And when he had taken the book,.... The Vulgate Latin version reads, "when he had opened the book", very wrongly; for the opening of it by unloosing the seals, one after another, is hereafter mentioned, in Rev_ 6:1, but when it was observed, that the Lamb took the book, and his commission to open, unseal, and fulfil it,
the four beasts, and four and twenty elders, fell down before the Lamb; by way of religious worship and adoration of him; which shows that he was not a mere creature, who assumed human nature, suffered, and died, and is the Mediator between God and men, but is truly God, and is the proper object of worship; and so he is regarded by all his faithful ministers, and true churches, which are here signified by the four living creatures, and four and twenty elders; who are represented as
having everyone of them harps; which were instruments of music, and with which the saints formerly used to praise God, Ps 33:2; and so may here intend the praises and thanksgivings of the saints, of everyone of them, greater or lesser, upon the present occasion; having their hearts in right tune, making melody with them to the Lord, and giving thanks unto him for all their blessings, temporal and spiritual, and particularly for the Lamb, and his worthiness to open the book, and unloose the seals:
and golden vials full of odours, which are the prayers of saints; this is said in allusion to the golden censers full of incense, which ascended upwards, and was of a sweet smell; the vessels on the shewbread table, in which incense was put, are by Josephus (h) called "golden vials", as here; his words are, upon the loaves were put two , "golden vials", full of incense: the prayers of the saints are compared to "odours", or "incense", as the word may be rendered, and as they are called, Ps 141:2; partly because as incense goes upwards, so do they go up to God, and are received, regarded, and had in remembrance by him; and partly because as incense is of a sweet smell, so the prayers of the saints, put up in the name and faith of Christ, are very grateful and acceptable to God: the "golden vials" said to be "full" of them, may design the hearts of believers, in which they first are, and from whence they proceed; true prayer is that which is inwrought in the soul, and comes from the heart, even from a heart pure like gold, purified by faith in the blood of Christ, a true heart, that asks in faith, nothing wavering; such as are really saints, true believers in Christ, are praying souls; they are full of prayers for themselves and others; they pray always, and for all saints: this makes nothing for praying to angels and saints departed; for these prayers were their own, and not others; and besides, these four living creatures, and four and twenty elders, were not angels, for they are said to be redeemed by the blood of Christ, and are distinguished from angels in the following verses; nor the saints in heaven, but ministers and churches on earth, and who were to reign with Christ on earth, Rev_ 5:10; it may be observed, that the Jews sometimes represent prayer in such like figures as here;
"prayer (they say) ascends with those spices which are mentioned in Song 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, "who is this that comes up", &c. (i) Song 3:6;''
and they say, prayer is greater than all offerings (k). See Rev_ 8:3.
(h) Antiqu. l. 3. c. 6. sect. 6. (i) Raya Mehimna in Zohar in Exod. fol. 48. 3. (k) Yalkut Simeoni, par. 2. fol. 40. 3.
John Wesley
5:8 And when he took the book, the four living creatures fell down - Now is homage done to the Lamb by every creature. These, together with the elders, make the beginning; and afterward, Rev_ 5:14, the conclusion. They are together surrounded with a multitude of angels, Rev_ 5:11, and together sing the new song, as they had before praised God together, Rev_ 4:8, &c. Having every one - The elders, not the living creatures. An harp - Which was one of the chief instruments used for thanksgiving in the temple service: a fit emblem of the melody of their hearts. And golden phials - Cups or censers. Full of incense, which are the prayers of the saints - Not of the elders themselves, but of the other saints still upon earth, whose prayers were thus emblematically represented in heaven.
Robert Jamieson, A. R. Fausset and David Brown
5:8 had taken--Greek, "took."
fell down before the Lamb--who shares worship and the throne with the Father.
harps--Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.
vials--"bowls" [TREGELLES]; censers.
odours--Greek, "incense."
prayers of saints--as the angel offers their prayers (Rev_ 8:3) with incense (compare Ps 141:2). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (Rev_ 19:10; Rev_ 22:8-9). Their own employment is praise (whence they all have harps): ours is prayer.
5:95:9: Եւ օրհնէին ե՛րգս նորս եւ ասէին. Արժանի՛ ես առնուլ զգիրդ՝ եւ բանա՛լ զկնիք դորա, զի զենա՛ր՝ եւ գնեցե՛ր զմեզ Աստուծոյ արեամբդ քով՝ յամենայն ազգաց եւ ՚ի լեզուաց եւ ՚ի ժողովոց հեթանոսաց[5155]: [5155] Ոմանք. Առնուլ զգիրսդ... եւ ՚ի ժողովրդոց հեթանո՛՛։
9 Եւ նոր երգեր էին երգում ու ասում. «Արժանի ես առնելու այդ գիրքը եւ բաց անելու դրա կնիքները, քանի որ մորթուեցիր եւ գնեցիր մեզ Աստծու համար, քո արիւնով, բոլոր ցեղերից եւ լեզուներից ու հեթանոսների բազմութիւններից:
9 Նոր երգ մը կ’երգէին՝ ըսելով. «Արժանի ես դուն այդ գիրքը առնելու եւ ատոր կնիքները քակելու. վասն զի մորթուեցար ու քու արիւնովդ մեզ ծախու առիր Աստուծոյ համար ամէն ցեղէ ու լեզուէ եւ ժողովուրդէ ու ազգէ
Եւ օրհնէին երգս նորս եւ ասէին. Արժանի ես առնուլ զգիրդ եւ բանալ զկնիք դորա, զի զենար եւ գնեցեր զմեզ Աստուծոյ արեամբդ քով յամենայն ազգաց եւ ի լեզուաց եւ [70]ի ժողովոց հեթանոսաց:

5:9: Եւ օրհնէին ե՛րգս նորս եւ ասէին. Արժանի՛ ես առնուլ զգիրդ՝ եւ բանա՛լ զկնիք դորա, զի զենա՛ր՝ եւ գնեցե՛ր զմեզ Աստուծոյ արեամբդ քով՝ յամենայն ազգաց եւ ՚ի լեզուաց եւ ՚ի ժողովոց հեթանոսաց[5155]:
[5155] Ոմանք. Առնուլ զգիրսդ... եւ ՚ի ժողովրդոց հեթանո՛՛։
9 Եւ նոր երգեր էին երգում ու ասում. «Արժանի ես առնելու այդ գիրքը եւ բաց անելու դրա կնիքները, քանի որ մորթուեցիր եւ գնեցիր մեզ Աստծու համար, քո արիւնով, բոլոր ցեղերից եւ լեզուներից ու հեթանոսների բազմութիւններից:
9 Նոր երգ մը կ’երգէին՝ ըսելով. «Արժանի ես դուն այդ գիրքը առնելու եւ ատոր կնիքները քակելու. վասն զի մորթուեցար ու քու արիւնովդ մեզ ծախու առիր Աստուծոյ համար ամէն ցեղէ ու լեզուէ եւ ժողովուրդէ ու ազգէ
zohrab-1805▾ eastern-1994▾ western am▾
5:99: И поют новую песнь, говоря: достоин Ты взять книгу и снять с нее печати, ибо Ты был заклан, и Кровию Своею искупил нас Богу из всякого колена и языка, и народа и племени,
5:9  καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες, ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῶ θεῶ ἐν τῶ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους,
5:9. καὶ (and) ᾄδουσιν ( they-sing ) ᾠδὴν ( to-a-song ) καινὴν ( to-fresh ) λέγοντες ( forthing ,"Ἄξιος (Deem-belonged) εἶ (thou-be) λαβεῖν (to-have-had-taken) τὸ (to-the-one) βιβλίον (to-a-paperlet) καὶ (and) ἀνοῖξαι (to-have-opened-up) τὰς (to-the-ones) σφραγῖδας (to-seals) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) ἐσφάγης (thou-had-been-slaughtered-to) καὶ (and) ἠγόρασας (thou-gathered-to) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐν (in) τῷ (unto-the-one) αἵματί (unto-a-blood) σου (of-thee) ἐκ (out) πάσης (of-all) φυλῆς (of-a-tribing) καὶ (and) γλώσσης (of-a-tongue) καὶ (and) λαοῦ (of-a-people) καὶ (and) ἔθνους, (of-a-nation,"
5:9. et cantant novum canticum dicentes dignus es accipere librum et aperire signacula eius quoniam occisus es et redemisti nos Deo in sanguine tuo ex omni tribu et lingua et populo et nationeAnd they sung a new canticle, saying: Thou art worthy, O Lord, to take the book and to open the seals thereof: because thou wast slain and hast redeemed us to God, in thy blood, out of every tribe and tongue and people and nation:
9. And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood of every tribe, and tongue, and people, and nation,
5:9. And they were singing a new canticle, saying: “O Lord, you are worthy to receive the book and to open its seals, because you were slain and have redeemed us for God, by your blood, from every tribe and language and people and nation.
5:9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation:

9: И поют новую песнь, говоря: достоин Ты взять книгу и снять с нее печати, ибо Ты был заклан, и Кровию Своею искупил нас Богу из всякого колена и языка, и народа и племени,
5:9  καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες, ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῶ θεῶ ἐν τῶ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους,
5:9. et cantant novum canticum dicentes dignus es accipere librum et aperire signacula eius quoniam occisus es et redemisti nos Deo in sanguine tuo ex omni tribu et lingua et populo et natione
And they sung a new canticle, saying: Thou art worthy, O Lord, to take the book and to open the seals thereof: because thou wast slain and hast redeemed us to God, in thy blood, out of every tribe and tongue and people and nation:
5:9. And they were singing a new canticle, saying: “O Lord, you are worthy to receive the book and to open its seals, because you were slain and have redeemed us for God, by your blood, from every tribe and language and people and nation.
5:9. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
9-12: Поклонение и курение (возношение) сопровождаются старцами пением славословия, которое названо новою песнью по некоторой новости ее содержания [Hengstenberg]: Иисус Христос-Агнец выставляется общечеловеческим искупителем, без всякого различия людей по коленам, языку, по роду и племени [Ebrard, Kliefoth]. В этом песнопении старцы, выделяя самих себя как ходатаев и молитвенников, благодарят и славословят Господа Бога за всех других христиан, живущих на земле. Благодарят они за то, что по милости Божией христиане составляют теперь на земле Царство Иисуса Христа, где каждый член Церкви может и должен приносить Богу свою собственную душу и вместе со своим священником, как бы и сам священник, деятельно участвует в принесении бескровной жертвы. Вместе с этим христиане, как члены Царства Христова, и теперь царствуют на земле, поскольку являют в себе ту нравственную силу, которая отличает каждого истинного христианина и которая неоднократно и рельефно проявлялась в жизни великих христианских подвижников. - Подобно четырем животным и старцам и бесчисленные Ангелы прославляли Сидящего на престоле как бы от лица всех бесплотных сил. Ангелы прославляют те общие достоинства Иисуса Христа, благодаря которым в искупленном мире водворился лучший порядок, единство и усовершенствование [Kremetz].
Adam Clarke: Commentary on the Bible - 1831
5:9: A new song - Composed on the matters and blessings of the Gospel, which was just now opened on earth. But new song may signify a most excellent song; and by this the Gospel and its blessings are probably signified. The Gospel is called a new song, Psa 96:1. And perhaps there is an allusion in the harps here to Psa 144:9 : I will sing a New Song unto thee, O God: upon a Psaltery, and an Instrument of Ten Strings, etc. The same form of speech is found, Isa 42:10 : Sing unto the Lord a New Song, etc.; and there the prophet seems to have the Gospel dispensation particularly in view.
Thou - hast redeemed us to God - out of every - nation - It appears, therefore, that the living creatures and the elders represent the aggregate of the followers of God; or the Christian Church in all nations, and among all kinds of people, and perhaps through the whole compass of time: and all these are said to be redeemed by Christ's blood, plainly showing that his life was a sacrificial offering for the sins of mankind.
Albert Barnes: Notes on the Bible - 1834
5:9: And they sung a new song - Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung m heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid Job 38:7; but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the ether songs do not strike, and refers to glories of the divine character which, but for the work of redemption, would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed million continue to ascend to heaven. Compare Psa 40:3; Psa 96:1; Psa 144:9; Isa 42:10.
Thou art worthy to take the book, ... - This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.
For thou wast slain - The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was what was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honor, and is suited to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honor in heaven and on earth may appropriately be conferred on him.
And hast redeemed us - The word used here - ἀγοράζω agorazō - means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, see the notes on Pe2 2:1.
To God - That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. See the notes on Co2 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.
By thy blood - See the notes on Act 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an atoning sacrifice, the language is full of meaning; if not, it has no significance and could not be understood.
Out of every kindred - Literally, "of every tribe" - φυλῆς phulē s. The word "tribe" means properly a comparatively small division or class of people associated together (Prof. Stuart). It refers to a family, or race, having a common ancestor, and usually associated or banded together - as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family - not only from the different nations but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.
And tongue - People speaking all languages. The word used here would seem to denote a division of the human family larger than a tribe, but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages - as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29; Dan 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Act 2:8-11.
And people - The word used here - λαός laos - properly denotes a people considered as a mass, made up of smaller divisions - as an association of smaller bodies - or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people - δῆμος dē mos - for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words used here would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the pRev_ious words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed, by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.
And nation - Εθνους Ethnous. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule; as, for example, the British nation, however many rumor tribes there may be; however many different languages may be spoken; and however many separate people there may be - as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words used here by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: sung: Rev 7:10-12, Rev 14:3; Psa 33:3, Psa 40:3, Psa 96:1, Psa 98:1, Psa 144:9, Psa 149:1; Isa 42:10
Thou art: Rev 5:2, Rev 5:3, Rev 4:11
for: Rev 5:6, Rev 5:12, Rev 13:8
and hast: Rev 14:4, Rev 14:6; Mat 20:28, Mat 26:28; Act 20:28; Rom 3:24-26; Co1 6:20, Co1 7:23; Eph 1:7; Col 1:14; Tit 2:14; Heb 11:14; Pe1 1:18, Pe1 1:19; Pe2 2:1; Jo1 1:7, Jo1 2:2
out: Rev 7:9, Rev 11:9, Rev 14:6; Dan 4:1, Dan 6:25; Mar 16:15, Mar 16:16; Col 1:23
Geneva 1599
5:9 And they sung a (b) new (11) song, saying, (12) Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
(b) No common song.
(11) That is, composed according to the present matter, the Lamb having received the book as it were with his feet and opened it with his horns, as it is said in the Song of Solomon
(12) The song of the nobles or princes standing by the throne, consisting of a publication of the praise of Christ and a confirmation of the same from his blessings, both which we have received from him (as are the suffering of his death, our redemption upon the cross by his blood, in this verse: and our communion with him in kingdom and priesthood which long ago he has granted to us with himself and which we hereafter hope to obtain, as our kingdom to come, in Christ, (Rev_ 5:10).
John Gill
5:9 And they sung a new song,.... Upon a new occasion and subject, redemption by the blood of the Lamb, and his worthiness to open the sealed book; and in distinction from the old song of Moses and the children of Israel at the Red sea; and this was a most famous and excellent song, an unheard of one, and which none could learn, or sing, but the redeemed of the Lamb:
saying, thou art worthy to take the book, and open the seals thereof. The Arabic version reads, "thou, O Lamb"; the reasons why they ascribe such fitness, ability, and dignity to him, are as follow:
for thou wast slain: by men, and for the sins of men; whereby, as he became worthy in his priestly office to take away the sins of his people, and to have all the glory of their salvation, and, in his kingly office, to have all power and authority, and to be exalted above every name, so, in his prophetic office, to have perfect knowledge, as man and Mediator, of all the future events that were to befall his church and people, and to make them known, and fulfil them:
and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; this shows, that as the four living creatures, and four and twenty elders, were not angels, so they were not representatives of the Jewish church; or the patriarchs and prophets of the Old Testament; not even the apostles of the New; for they were all Jews, and could not be said to be redeemed out of every tongue, nation, and people; and also that not the Jews only were redeemed by Christ, but the Gentiles also, and not all mankind, or every individual of human nature, but some out of all the nations of the earth; for God hath chosen some, both of Jews and Gentiles, and these Christ has redeemed and therefore the Gospel is sent unto all nations, that these among them may be called and saved. The redemption of them supposes them to have been in a state of slavery and bondage, as they are by nature, to sin, Satan, and the law; and signifies a deliverance from such a state, which Christ has obtained, not barely by power, but by price, as the word here used signifies, and may be rendered, "and hast bought us" and the price with which he has bought them in his own "blood", and which is of full and sufficient value, it being not only the blood of a man, of an innocent man, but of one that is God as well as man: and this price was paid "to God", and to his justice, against whom men have sinned, whose law they have broken, and whose justice they have injured and affronted, that he might reconcile them to God, bring them near to him, and that they might serve him in righteousness and true holiness.
John Wesley
5:9 And they sing a new song - One which neither they nor any other had sung before. Thou hast redeemed us - So the living creatures also were of the number of the redeemed. This does not so much refer to the act of redemption, which was long before, as to the fruit of it; and so more directly to those who had finished their course, "who were redeemed from the earth," Rev_ 14:1, out of every tribe, and tongue, and people, and nation - That is, out of all mankind.
Robert Jamieson, A. R. Fausset and David Brown
5:9 sung--Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."
us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads instead, "to our God."
out of--the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.
kindred . . . tongue . . . people . . . nation--The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles (Rev_ 7:9; Rev_ 11:9; Rev_ 13:7, the oldest reading; Rev_ 14:6). Thus there is here marked the election-Church gathered from Jews and Gentiles. In Rev_ 10:11, for "tribes," we find among the four terms "kings"; in Rev_ 17:15, "multitudes."
5:105:10: Եւ արարե՛ր զսոսա Աստուծոյ մերոյ թագաւորս եւ քահանա՛յս՝ թագաւորել ՚ի վերայ երկրի[5156]: [5156] Ոմանք. Քահանայս եւ թագաւորս թագաւո՛՛։
10 Եւ նրանց թագաւորներ ու քահանաներ դարձրիր մեր Աստծուն, որպէսզի թագաւորեն երկրի վրայ»:
10 Եւ մեզ* մեր Աստուծոյն թագաւորներ ու քահանաներ ըրիր որպէս զի երկրի վրայ թագաւորենք»։
Եւ արարեր [71]զսոսա Աստուծոյ մերոյ [72]թագաւորս եւ քահանայս`` թագաւորել ի վերայ երկրի:

5:10: Եւ արարե՛ր զսոսա Աստուծոյ մերոյ թագաւորս եւ քահանա՛յս՝ թագաւորել ՚ի վերայ երկրի[5156]:
[5156] Ոմանք. Քահանայս եւ թագաւորս թագաւո՛՛։
10 Եւ նրանց թագաւորներ ու քահանաներ դարձրիր մեր Աստծուն, որպէսզի թագաւորեն երկրի վրայ»:
10 Եւ մեզ* մեր Աստուծոյն թագաւորներ ու քահանաներ ըրիր որպէս զի երկրի վրայ թագաւորենք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: и соделал нас царями и священниками Богу нашему; и мы будем царствовать на земле.
5:10  καὶ ἐποίησας αὐτοὺς τῶ θεῶ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύσουσιν ἐπὶ τῆς γῆς.
5:10. καὶ (and) ἐποίησας (thou-did-unto) αὐτοὺς (to-them) τῷ ( unto-the-one ) θεῷ ( unto-a-Deity ) ἡμῶν (of-us) βασιλείαν ( to-a-ruling-of ) καὶ (and) ἱερεῖς , ( to-sacreders-of ,"καὶ (and) βασιλεύουσιν (they-rule-of) ἐπὶ (upon) τῆς (of-the-one) γῆς: (of-a-soil)
5:10. et fecisti eos Deo nostro regnum et sacerdotes et regnabunt super terramAnd hast made us to our God a kingdom and priests, and we shall reign on the earth.
10. and madest them unto our God a kingdom and priests; and they reign upon the earth.
5:10. And you have made us into a kingdom and into priests for our God, and we shall reign over the earth.”
5:10. And hast made us unto our God kings and priests: and we shall reign on the earth.
And hast made us unto our God kings and priests: and we shall reign on the earth:

10: и соделал нас царями и священниками Богу нашему; и мы будем царствовать на земле.
5:10  καὶ ἐποίησας αὐτοὺς τῶ θεῶ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύσουσιν ἐπὶ τῆς γῆς.
5:10. et fecisti eos Deo nostro regnum et sacerdotes et regnabunt super terram
And hast made us to our God a kingdom and priests, and we shall reign on the earth.
5:10. And you have made us into a kingdom and into priests for our God, and we shall reign over the earth.”
5:10. And hast made us unto our God kings and priests: and we shall reign on the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: Kings and priests - See Exo 19:6 (note); Pe1 2:5 (note), Pe1 2:9 (note), and the notes there.
Albert Barnes: Notes on the Bible - 1834
5:10: And hast made us unto our God kings and priests - See the notes on Rev 1:6.
And we shall reign on the earth - The redeemed, of whom we are the representatives. The idea clearly is, in accordance with what is so frequently said in the Scriptures, that the dominion on the earth will be given to the saints; that is, that there will be such a pRev_alence of true religion, and the redeemed will be so much in the ascendency, that the affairs of the nations will be in their hands. Righteous people will hold the offices; will fill places of trust and responsibility; will have a controlling voice in all that pertains to human affairs. See the notes on Dan 7:27, and Rev 20:1-6 notes. To such a pRev_alence of religion all things are tending; and to this, in all the disorder and sin which now exist, are we permitted to look forward. It is not said that this will be a reign under the Saviour in a literal kingdom on the earth; nor is it said that the saints will descend from heaven, and occupy thrones of power under Christ as a visible king. The simple affirmation is, that they will reign on the earth; and as this seems to be spoken in the name of the redeemed, all that is necessary to be understood is, that there will be such a pRev_alence of true religion on the earth that it will become a vast kingdom of holiness, and that, instead of being in the minority, the saints will everywhere have the ascendency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: kings: Rev 1:6, Rev 20:6, Rev 22:5; Exo 19:6; Pe1 2:5-9
we: Rev 20:6; Dan 7:18, Dan 7:27
John Gill
5:10 And hast made us unto our God kings and priests,.... See Gill on Rev_ 1:6. The Alexandrian copy, and Complutensian edition, and the Syriac, Arabic, and the Ethiopic versions, read "them", instead of "us":
and we shall reign on the earth; meaning not merely in a spiritual sense, through grace reigning over sin and corruption, through Satan being bruised under their feet, and through the victory they have in Christ over the world, but in the millennium state, in the thousand years' reign with Christ in the new earth, wherein dwelleth righteousness; see Rev_ 20:4. The Alexandrian copy, and the Complutensian edition, Syriac and Arabic versions, read "they shall reign".
John Wesley
5:10 And hast made them - The redeemed. So they speak of themselves also in the third person, out of deep self - abasement. They shall reign over the earth - The new earth: herewith agree the golden crowns of the elders. The reign of the saints in general follows, under the trumpet of the seventh angel; particularly after the first resurrection, as also in eternity, Rev_ 11:18; Rev_ 15:7; Rev_ 20:4; Rev_ 22:5; Dan 7:27; Ps 49:14.
Robert Jamieson, A. R. Fausset and David Brown
5:10 made us--A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [BENGEL].
unto our God--So B and Aleph read. But A omits the clause.
kings--So B reads. But A, Aleph, Vulgate, Coptic, and CYPRIAN, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (Rev_ 4:10-11); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in Rev_ 20:6 they are not called "kings" [BENGEL].
we shall reign on the earth--This is a new feature added to Rev_ 1:6. Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." ALFORD takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on Rev_ 20:2-6). So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In Rev_ 11:15, Rev_ 11:18, the locality and time of the kingdom are marked. KELLY translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint, Judg 9:8; Mt 2:22). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by Rev_ 3:10. "The elders were meek, but the flock of the meek independently is much larger" [BENGEL].
5:115:11: Եւ տեսի եւ լուայ զձայն հրեշտակաց բազմաց՝ որք կային շուրջ զաթոռովն եւ զչորիւք կենդանեօքն եւ զքահանայիւքն. եւ է՛ր թիւն նոցա՝ բեւրք բիւրուց՝ եւ հազարք հազարաց.
11 Տեսայ նաեւ ու լսեցի ձայնը բազում հրեշտակների, որոնք կանգնած էին աթոռի եւ չորս կենդանիների ու քահանաների շուրջը. եւ նրանց թիւը բիւր բիւրաւոր եւ հազար հազարաւոր էր:
11 Եւ նայեցայ՝ նաեւ շատ հրեշտակներու ձայն լսեցի, որոնք աթոռին ու կենդանիներուն եւ երէցներուն բոլորտիքն էին ու անոնց թիւն էր բիւր բիւրաւոր եւ հազար հազարաւոր.
Եւ տեսի, եւ լուայ զձայն հրեշտակաց բազմաց որք կային շուրջ զաթոռովն եւ զչորիւք կենդանեօքն եւ [73]զքահանայիւքն, եւ էր թիւն նոցա բեւրք բիւրուց եւ հազարք հազարաց:

5:11: Եւ տեսի եւ լուայ զձայն հրեշտակաց բազմաց՝ որք կային շուրջ զաթոռովն եւ զչորիւք կենդանեօքն եւ զքահանայիւքն. եւ է՛ր թիւն նոցա՝ բեւրք բիւրուց՝ եւ հազարք հազարաց.
11 Տեսայ նաեւ ու լսեցի ձայնը բազում հրեշտակների, որոնք կանգնած էին աթոռի եւ չորս կենդանիների ու քահանաների շուրջը. եւ նրանց թիւը բիւր բիւրաւոր եւ հազար հազարաւոր էր:
11 Եւ նայեցայ՝ նաեւ շատ հրեշտակներու ձայն լսեցի, որոնք աթոռին ու կենդանիներուն եւ երէցներուն բոլորտիքն էին ու անոնց թիւն էր բիւր բիւրաւոր եւ հազար հազարաւոր.
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: И я видел, и слышал голос многих Ангелов вокруг престола и животных и старцев, и число их было тьмы тем и тысячи тысяч,
5:11  καὶ εἶδον, καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ θρόνου καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων, καὶ ἦν ὁ ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ χιλιάδες χιλιάδων,
5:11. καὶ (and) εἶδον, (I-had-seen,"καὶ (and) ἤκουσα (I-heard) φωνὴν (to-a-sound) ἀγγέλων (of-messengers) πολλῶν ( of-much ) κύκλῳ (unto-a-circle) τοῦ (of-the-one) θρόνου (of-a-throne) καὶ (and) τῶν (of-the-ones) ζῴων (of-lifelets) καὶ (and) τῶν (of-the-ones) πρεσβυτέρων , ( of-more-eldered ,"καὶ (and) ἦν (it-was) ὁ (the-one) ἀριθμὸς (a-number) αὐτῶν (of-them) μυριάδες ( myriads ) μυριάδων ( of-myriads ) καὶ ( and ) χιλιάδες ( thousands ) χιλιάδων , ( of-thousands ,"
5:11. et vidi et audivi vocem angelorum multorum in circuitu throni et animalium et seniorum et erat numerus eorum milia miliumAnd I beheld, and I heard the voice of many angels round about the throne and the living creatures and the ancients (and the number of them was thousands of thousands),
11. And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands;
5:11. And I saw, and I heard the voice of many Angels surrounding the throne and the living creatures and the elders, (and their number was thousands of thousands)
5:11. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands:

11: И я видел, и слышал голос многих Ангелов вокруг престола и животных и старцев, и число их было тьмы тем и тысячи тысяч,
5:11  καὶ εἶδον, καὶ ἤκουσα φωνὴν ἀγγέλων πολλῶν κύκλῳ τοῦ θρόνου καὶ τῶν ζῴων καὶ τῶν πρεσβυτέρων, καὶ ἦν ὁ ἀριθμὸς αὐτῶν μυριάδες μυριάδων καὶ χιλιάδες χιλιάδων,
5:11. et vidi et audivi vocem angelorum multorum in circuitu throni et animalium et seniorum et erat numerus eorum milia milium
And I beheld, and I heard the voice of many angels round about the throne and the living creatures and the ancients (and the number of them was thousands of thousands),
5:11. And I saw, and I heard the voice of many Angels surrounding the throne and the living creatures and the elders, (and their number was thousands of thousands)
5:11. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: The voice of many angels - These also are represented as joining in the chorus with redeemed mortals.
Ten thousand times ten thousand - "Myriads of myriads and chiliads of chiliads;" that is, an infinite or innumerable multitude. This is in reference to Dan 7:10.
Albert Barnes: Notes on the Bible - 1834
5:11: And I beheld - And I looked again.
And I heard the voice of many angels - The inhabitants of heaven uniting with the representatives of the redeemed church in ascribing honor to the Lamb of God. The design is to show that there is universal sympathy and harmony in heaven, and that all worlds will unite in ascribing honor to the Lamb of God.
Round about the throne and the beasts and the elders - In a circle or area beyond what was occupied by the throne, the living creatures, and the elders. They occupied the center, as it appeared to John, and this innumerable company of angels surrounded them. The angels are represented here, as they are everywhere in the Scriptures, as taking a deep interest in all that pertains to the redemption of people, and it is not surprising that they are here described as uniting with the representatives of the church in rendering honor to the Lamb of God. Compare the notes on Pe1 1:12.
And the number of them was ten thousand times ten thousand - 100 million - a general term to denote either a countless number, or an exceedingly great number. We are not to suppose that it is to be taken literally.
And thousands of thousands - Implying that the number before specified was not large enough to comprehend all. Besides the "ten thousand times ten thousand," there was a vast uncounted host which one could not attempt to enumerate. The language here would seem to be taken from Dan 7:10; "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him." Compare Psa 68:17; "The chariots of God are twenty thousand, even thousands of angels." See also Deu 33:2; Kg1 22:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: many: Rev 7:11; Kg1 22:19; Kg2 6:16-18; Psa 103:20, Psa 148:2
the throne: Rev 4:4, Rev 4:6, Rev 4:9, Rev 4:10
was: Rev 19:6; Deu 33:2; Psa 68:17; Dan 7:10; Heb 12:22
Geneva 1599
5:11 (13) And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: (14) and the number of them was (c) ten thousand times ten thousand, and thousands of thousands;
(13) The consent of the common order of angels, answering in melody to their princes that stood by the throne.
(14) A finite number, but almost infinite, as in (Dan 7:10).
(c) This means a great number.
John Gill
5:11 And I beheld, and heard the voice of many angels,.... Immaterial spirits, made by Christ, and worshippers of him, and ministering spirits to him and his, the holy and elect angels, who are confirmed in their state by Christ; these John beheld in a visionary way, and heard the voices and articulate sounds formed by them; and there were many of them; how many there are, or were here, cannot be said; we read of a multitude of heavenly host that appeared at the incarnation of Christ, and of more than twelve legions of angels, that Christ could have had of his Father for a word speaking, at the time of his apprehension, who would have rescued him out of the hands of his enemies; yea, that company is innumerable. The Syriac version reads, "as the voice of many waters"; these were
round about the throne; were near to God, stood before him, behind his face, hearkened to his voice, and observed his orders: so with the Jews, the four angels, Michael, Gabriel, Uriel, and Raphael, are said (l) to be , "round about his throne", the throne of God: it follows here,
and the beasts and the elders; the sense is not, that John heard the voice of the living creatures, and of the elders, as well as, and together with, the voice of many angels; for he had heard their voice and song before, but that the angels whose voice he heard, as they were round about the throne, so they were round about the living creatures, and round about the elders: the angels are near unto, and encompass the ministers of the Gospel; they are about them, and give them intimations and discoveries of the mind and will of God, as an angel did to John, Rev_ 1:1, and another to Paul, Acts 27:23, and sometimes direct them where to go and preach the Gospel, as in Acts 16:9, and surround them for their safety and protection: so horses and chariots of fire, by whom angels are meant, were round about the prophet Elisha, 4Kings 6:16, and they were also round about the elders, the churches, and particular believers; angels and saints are near to one another; and angels are very friendly to the saints, and so them many good offices; they all belong to the same family, and are social worshippers of God; the angels are the guards that encamp round about them that fear the Lord, and often protect them from enemies and dangers; and it may be observed, that the saints are nearer the Lamb and the throne than the angels be; according to this account, there was a throne, and one that sat on it, who is the living God; nearest to the throne stood the Lamb; next to the Lamb stood the four living creatures, the ministers of the Gospel; next to them the elders, or churches, and members thereof; and in the outermost ring, and as encompassing all, stood the ministering angels, they being servants; whereas the saints are the heirs of salvation, and the bride, the Lamb's wife, and therefore nearer him:
and the number of them was ten thousand times ten thousand, and thousands of thousands; that is, an innumerable company of them; a like number is mentioned in Dan 7:10 to which this seems to refer; see Ps 68:17. The Jews speak of nine hundred and six thousand millions of ministering angels, that stand constantly before the Lord (m).
(l) Bemidbar Rabba sect. 2. fol. 179. 1. (m) Yalkut Simeoni, par. 2. fol. 69. 1.
John Wesley
5:11 And I saw - The many angels. And heard - The voice and the number of them. Round about the elders - So forming the third circle. It is remarkable, that men are represented through this whole vision as nearer to God than any of the angels. And the number of them was - At least two hundred millions, and two millions over. And yet these were but a part of the holy angels. Afterward, Rev_ 7:11, St. John heard them all.
Robert Jamieson, A. R. Fausset and David Brown
5:11 I beheld--the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.
ten thousand times ten thousand--Greek, "myriads of myriads."
5:125:12: ասէին ձայնիւ մեծաւ. Արժա՛ն է Գառնդ զենեալ առնուլ զմեծութիւն եւ զիմաստութիւն եւ զզօրութիւն եւ զպատիւ եւ զփառս եւ զօրհնութիւն[5157]: [5157] Ոմանք. Եւ ասէին ձայնիւ մեծաւ. Արժանի է։ Ուր Ոսկան. Որք ասէին։
12 Նրանք ասում էին բարձր ձայնով. «Արժանի է այդ մորթուած Գառը ընդունելու մեծութիւն, իմաստութիւն, զօրութիւն, պատիւ, փառք եւ օրհնութիւն»:
12 Որոնք մեծ ձայնով կ’ըսէին. «Այդ մորթուած Գառնուկը արժանի է զօրութիւն ու հարստութիւն եւ իմաստութիւն ու կարողութիւն եւ պատիւ ու փառք եւ օրհնութիւն առնելու»։
Ասէին ձայնիւ մեծաւ. Արժանի է Գառնդ զենեալ առնուլ զմեծութիւն եւ զիմաստութիւն եւ զզօրութիւն եւ զպատիւ եւ զփառս եւ զօրհնութիւն:

5:12: ասէին ձայնիւ մեծաւ. Արժա՛ն է Գառնդ զենեալ առնուլ զմեծութիւն եւ զիմաստութիւն եւ զզօրութիւն եւ զպատիւ եւ զփառս եւ զօրհնութիւն[5157]:
[5157] Ոմանք. Եւ ասէին ձայնիւ մեծաւ. Արժանի է։ Ուր Ոսկան. Որք ասէին։
12 Նրանք ասում էին բարձր ձայնով. «Արժանի է այդ մորթուած Գառը ընդունելու մեծութիւն, իմաստութիւն, զօրութիւն, պատիւ, փառք եւ օրհնութիւն»:
12 Որոնք մեծ ձայնով կ’ըսէին. «Այդ մորթուած Գառնուկը արժանի է զօրութիւն ու հարստութիւն եւ իմաստութիւն ու կարողութիւն եւ պատիւ ու փառք եւ օրհնութիւն առնելու»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: которые говорили громким голосом: достоин Агнец закланный принять силу и богатство, и премудрость и крепость, и честь и славу и благословение.
5:12  λέγοντες φωνῇ μεγάλῃ, ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν.
5:12. λέγοντες ( forthing ) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"Ἄξιόν (Deem-belonged) ἐστιν (it-be) τὸ (the-one) ἀρνίον ( a-Lamblet ) τὸ (the-one) ἐσφαγμένον ( having-had-come-to-be-slaughtered-to ) λαβεῖν (to-have-had-taken) τὴν (to-the-one) δύναμιν (to-an-ability) καὶ (and) πλοῦτον (to-wealthed) καὶ (and) σοφίαν (to-a-wisdoming-unto) καὶ (and) ἰσχὺν (to-a-force-holding) καὶ (and) τιμὴν (to-a-valuation) καὶ (and) δόξαν (to-a-recognition) καὶ (and) εὐλογίαν. (to-a-goodly-fortheeing-unto)
5:12. dicentium voce magna dignus est agnus qui occisus est accipere virtutem et divinitatem et sapientiam et fortitudinem et honorem et gloriam et benedictionemSaying with a loud voice: The Lamb that was slain is worthy to receive power and divinity and wisdom and strength and honour and glory and benediction.
12. saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing.
5:12. saying with a great voice: “The Lamb who was slain is worthy to receive power, and divinity, and wisdom, and strength, and honor, and glory, and blessing.”
5:12. Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing:

12: которые говорили громким голосом: достоин Агнец закланный принять силу и богатство, и премудрость и крепость, и честь и славу и благословение.
5:12  λέγοντες φωνῇ μεγάλῃ, ἄξιόν ἐστιν τὸ ἀρνίον τὸ ἐσφαγμένον λαβεῖν τὴν δύναμιν καὶ πλοῦτον καὶ σοφίαν καὶ ἰσχὺν καὶ τιμὴν καὶ δόξαν καὶ εὐλογίαν.
5:12. dicentium voce magna dignus est agnus qui occisus est accipere virtutem et divinitatem et sapientiam et fortitudinem et honorem et gloriam et benedictionem
Saying with a loud voice: The Lamb that was slain is worthy to receive power and divinity and wisdom and strength and honour and glory and benediction.
5:12. saying with a great voice: “The Lamb who was slain is worthy to receive power, and divinity, and wisdom, and strength, and honor, and glory, and blessing.”
5:12. Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:12: To receive power - That is, Jesus Christ is worthy to take, λαβειν, to have ascribed to him, power - omnipotence; riches - beneficence; wisdom - omniscience; strength - power in prevalent exercise; honor - the highest reputation for what he has done; glory - the praise due to such actions; and blessing - the thankful acknowledgments of the whole creation. Here are seven different species of praise; and this is exactly agreeable to the rabbinical forms, which the author of this book keeps constantly in view. See Sepher Rasiel, fol. 39, 2: "To thee belongs כבוד cabod, glory; גדולה gedulah, magnitude; גבורה geburah, might; הממלכה hammamlakah, the kingdom; התפארת hattiphereth, the honor; הנצח hannetsach, the victory; וההוד vehahod, and the praise."
Albert Barnes: Notes on the Bible - 1834
5:12: Saying with a loud voice, Worthy is the Lamb that was slain - See the notes on Rev 5:2, Rev 5:9. The idea here is, that the fact that he was slain, or was made a sacrifice for sin, was the ground or reason for what is here ascribed to him. Compare the notes on Rev 5:5.
To receive power - Power or authority to rule over all things. Compare notes on Mat 28:18. The meaning here is, that he was worthy that these things should be ascribed to him, or to be addressed and acknowledged as possessing them. A part of these things were his in virtue of his very nature - as wisdom, glory, riches; a part were conferred on him as the result of his work - as the mediatorial dominion over the universe, the honor resulting from his work, etc. In view of all that he was, and of all that he has done, he is here spoken of as "worthy" of all these things.
And riches - Abundance. That is, he is worthy that whatever contributes to honor, and glory, and happiness, should be conferred on him in abundance. Himself the original proprietor of all things, it is fit that he should be recognized as such; and having performed the work which he has, it is proper that whatever may be made to contribute to his honor should be regarded as his.
And wisdom - That he should be esteemed as eminently wise; that is, that as the result of the work which he has accomplished, he should be regarded as having ability to choose the best ends and the best means to accomplish them. The feeling here referred to is what arises from the contemplation of the work of salvation by the Redeemer, as a work eminently characterized by wisdom - wisdom manifested in meeting the evils of the fall; in honoring the law; in showing that mercy is consistent with justice; and in adapting the whole plan to the character and needs of man. If wisdom was anywhere demanded, it was in reconciling a lost world to God; if it has been anywhere displayed, it has been in the arrangements for that work, and in its execution by the Redeemer. See the notes on Co1 1:24; compare Mat 13:54; Luk 2:40, Luk 2:52; Co1 1:20-21, Co1 1:30; Eph 1:8; Eph 3:10.
And strength - Ability to accomplish his purposes. That is, it is meet that he should be regarded as having such ability. This strength or power was manifested in overcoming the great enemy of man; in his control of winds, and storms, and diseases, and devils; in triumphing over death; in saving his people.
And honor - He should be esteemed and treated with honor for what he has done.
And glory - This word refers to a higher ascription of praise than the word honor. Perhaps that might refer to the honor which we feel in our hearts; this to the expression of that by the language of praise.
And blessing - Everything which would express the desire that he might be happy, honored, and adored. To bless one is to desire that he may have happiness and prosperity; that he may be successful, respected, and honored. To bless God, or to ascribe blessing to him, is that state where the heart is full of love and gratitude, and where it desires that he may be everywhere honored, loved, and obeyed as he should be. The words here express the wish that the universe would ascribe to the Redeemer all honor, and that he might be everywhere loved and adored.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Worthy: Rev 5:9; Zac 13:7
to receive: Rev 4:11, Rev 7:12, Rev 19:1; Mat 28:18; Joh 3:35, Joh 3:36, Joh 17:2; Co2 8:9; Phi 2:9-11; Ti1 1:17
Geneva 1599
5:12 Saying with a loud voice, Worthy is the Lamb that was slain to (d) receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.
(d) To have all praise given to him, as to the mightest and wisest
John Gill
5:12 Saying with a loud voice,.... To signify their zeal, fervour, and affection for Christ, and to make a free, open, and public acknowledgment of him, and that all might hear of his worthiness, and of the praise and glory that were due unto him:
worthy is the Lamb that was slain; they address him as the Lamb, and not as the Lord of lords, and their Lord; and speak of him as having been slain, and celebrate the virtue and efficacy of his sufferings and death, and ascribe his worthiness to receive glory and honour thereunto; but do not add, as the living creatures and elders do, "and hast redeemed us to God by thy blood"; because, though they were the subjects and objects of confirming grace by Christ, yet not of redeeming grace: it follows,
to receive power and riches, and wisdom, and strength, and honour,
and glory, and blessing; as the book has seven seals to be unloosed, and Christ had seven horns of power and ability to loose them, and fulfil the things contained in it, and seven eyes to look into it, and discover and reveal what is in it, so here are "seven" words made use of, to express the praise that was due unto him; a like number is used by the angels in Rev_ 7:12; and when he is said to be worthy to receive these, it is not to be understood of his receiving the things themselves, but of the praise of them; and that these are to be observed in him, and to be ascribed to him: power belongs to him, as he is the mighty God; and as the Saviour and Redeemer of his people; and as risen from the dead, and as exalted at God's right hand, and made or declared Lord and Christ; having all power in heaven and in earth: "riches" may well be ascribed to him, who has all the perfections of deity in him; whose are the heavens and the earth, and the fulness thereof; and who, as Mediator, is heir of all things, and has both the riches of grace and glory in his hands: "wisdom" also is his; he is wisdom itself, he is the only wise God; and he is the author of all wisdom, natural and spiritual; and, as Mediator, he has the spirit of wisdom and knowledge resting on him, and the treasures of both hid in him: and "strength" may be well attributed to him, which he has shown in making and supporting all things; in saving and redeeming his people with a mighty hand and outstretched arm; and in subduing and vanquishing all his and their enemies; and in giving strength to them to discharge their duty, resist temptations, oppose corruptions, and do their generation work: "honour" is due to him, as the Son of God, he being to be honoured equally as the Father; and who, as man and Mediator, is crowned with glory and honour: "glory" is what ought to be ascribed unto him, even the glory of true and proper deity, and also the glory of salvation; and who, as Mediator, had a glory promised him, and which was due unto him upon his having finished his work, and which he now enjoys: wherefore "blessing" is to be given to him, who is God over all, blessed for evermore, in himself and the perfections of his nature; in whom all spiritual blessings are, and in whom all the nations of the earth are blessed; and to whom praise and thanks are to be rendered, for the blessings of pardoning, justifying, and redeeming grace, and for all other.
John Wesley
5:12 Worthy is the Lamb - The elders said, Rev_ 5:9, "Worthy art thou." They were more nearly allied to him than the angels. To receive the power, &c. - This sevenfold applause answers the seven seals, of which the four former describe all visible, the latter all invisible, things, made subject to the Lamb. And every one of these seven words bears a resemblance to the seal which it answers.
Robert Jamieson, A. R. Fausset and David Brown
5:12 to receive power--Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare Rev_ 7:12, where each of all seven has the article.
riches--both spiritual and earthly.
blessing--ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [ALFORD].
5:135:13: Եւ ամենայն արարածք՝ որ են յերկինս եւ յերկրի, եւ ՚ի ծովու եւ որ ՚ի նոսա՝ լուա՛յ զի ասէին. Որ նստի յաթոռն՝ եւ Գառնն՝ օրհնեա՛լ բարձրացեալ եւ փառաւորեալ յաւիտեանս յաւիտենից[5158]: [5158] Ոսկան. Եւ որք ՚ի ծովու։
13 Լսեցի նաեւ, որ երկնքում, երկրի վրայ եւ ծովում եղած բոլոր արարածները, ինչպէս նաեւ դրանց մէջ եղած ամէն ինչ ասում էին. «Նա, որ նստած է աթոռի վրայ, ինչպէս եւ Գառը, թող օրհնեալ, բարձրացեալ եւ փառաւորեալ լինի յաւիտեանս յաւիտենից»:
13 Բոլոր արարածները, որ երկնքի մէջ ու երկրի վրայ ու երկրի տակ եւ ծովու մէջ ու ամէն ինչ որ անոնց մէջ կային՝ լսեցի որ կ’ըսէին. «Աթոռին վրայ նստողին եւ Գառնուկին օրհնութիւն ու պատիւ եւ փառք ու զօրութիւն յաւիտեանս յաւիտենից»։
Եւ ամենայն արարածք որ են յերկինս եւ [74]յերկրի եւ ի ծովու եւ որ ի նոսա` լուայ զի ասէին. [75]Որ նստի յաթոռն եւ Գառնն` օրհնեալ, բարձրացեալ եւ փառաւորեալ`` յաւիտեանս յաւիտենից:

5:13: Եւ ամենայն արարածք՝ որ են յերկինս եւ յերկրի, եւ ՚ի ծովու եւ որ ՚ի նոսա՝ լուա՛յ զի ասէին. Որ նստի յաթոռն՝ եւ Գառնն՝ օրհնեա՛լ բարձրացեալ եւ փառաւորեալ յաւիտեանս յաւիտենից[5158]:
[5158] Ոսկան. Եւ որք ՚ի ծովու։
13 Լսեցի նաեւ, որ երկնքում, երկրի վրայ եւ ծովում եղած բոլոր արարածները, ինչպէս նաեւ դրանց մէջ եղած ամէն ինչ ասում էին. «Նա, որ նստած է աթոռի վրայ, ինչպէս եւ Գառը, թող օրհնեալ, բարձրացեալ եւ փառաւորեալ լինի յաւիտեանս յաւիտենից»:
13 Բոլոր արարածները, որ երկնքի մէջ ու երկրի վրայ ու երկրի տակ եւ ծովու մէջ ու ամէն ինչ որ անոնց մէջ կային՝ լսեցի որ կ’ըսէին. «Աթոռին վրայ նստողին եւ Գառնուկին օրհնութիւն ու պատիւ եւ փառք ու զօրութիւն յաւիտեանս յաւիտենից»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: И всякое создание, находящееся на небе и на земле, и под землею, и на море, и все, что в них, слышал я, говорило: Сидящему на престоле и Агнцу благословение и честь, и слава и держава во веки веков.
5:13  καὶ πᾶν κτίσμα ὃ ἐν τῶ οὐρανῶ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης, καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα λέγοντας, τῶ καθημένῳ ἐπὶ τῶ θρόνῳ καὶ τῶ ἀρνίῳ ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων.
5:13. καὶ (And) πᾶν (to-all) κτίσμα (to-a-creating-to) ὃ (which) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) καὶ (and) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) ὑποκάτω (under-down-unto-which) τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) ἐπὶ (upon) τῆς (of-the-one) θαλάσσης (of-a-sea) [ἐστίν], "[it-be],"καὶ (and) τὰ (to-the-ones) ἐν (in) αὐτοῖς (unto-them) πάντα , ( to-all ,"ἤκουσα (I-heard) λέγοντας ( to-forthing ,"Τῷ (Unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ) καὶ (and) τῷ (unto-the-one) ἀρνίῳ (unto-a-Lamblet,"ἡ (the-one) εὐλογία (a-goodly-fortheeing-unto) καὶ (and) ἡ (the-one) τιμὴ (a-valuation) καὶ (and) ἡ (the-one) δόξα (a-recognition) καὶ (and) τὸ (the-one) κράτος (a-securement) εἰς (into) τοὺς (to-the-ones) αἰῶνας (to-ages) τῶν (of-the-ones) αἰώνων. (of-ages)
5:13. et omnem creaturam quae in caelo est et super terram et sub terram et quae sunt in mari et quae in ea omnes audivi dicentes sedenti in throno et agno benedictio et honor et gloria et potestas in saecula saeculorumAnd every creature which is in heaven and on the earth and under the earth, and such as are in the sea, and all that are in them, I heard all saying: To him that sitteth on the throne and to the Lamb, benediction and honour and glory and power, for ever and ever.
13. And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, Unto him that sitteth on the throne, and unto the Lamb, the blessing, and the honour, and the glory, and the dominion, for ever and ever.
5:13. And every creature that is in heaven, and on earth, and under the earth, and all that is within the sea: I heard them all saying: “To the One sitting upon the throne and to the Lamb be blessing, and honor, and glory, and authority, forever and ever.”
5:13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever:

13: И всякое создание, находящееся на небе и на земле, и под землею, и на море, и все, что в них, слышал я, говорило: Сидящему на престоле и Агнцу благословение и честь, и слава и держава во веки веков.
5:13  καὶ πᾶν κτίσμα ὃ ἐν τῶ οὐρανῶ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης, καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα λέγοντας, τῶ καθημένῳ ἐπὶ τῶ θρόνῳ καὶ τῶ ἀρνίῳ ἡ εὐλογία καὶ ἡ τιμὴ καὶ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων.
5:13. et omnem creaturam quae in caelo est et super terram et sub terram et quae sunt in mari et quae in ea omnes audivi dicentes sedenti in throno et agno benedictio et honor et gloria et potestas in saecula saeculorum
And every creature which is in heaven and on the earth and under the earth, and such as are in the sea, and all that are in them, I heard all saying: To him that sitteth on the throne and to the Lamb, benediction and honour and glory and power, for ever and ever.
5:13. And every creature that is in heaven, and on earth, and under the earth, and all that is within the sea: I heard them all saying: “To the One sitting upon the throne and to the Lamb be blessing, and honor, and glory, and authority, forever and ever.”
5:13. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13: Под небесными созданиями нужно разуметь всех остальных Ангелов, которые не были подразумеваемы ев. Иоанном в 11: ст. Под созданиями, пребывающими на земле, нужно разуметь как людей, так и других обитателей земной поверхности (Рим 8:19-22). Под подземными тварями нельзя разуметь демонов и осужденных людей, потому что Свящ. Писание вообще не допускает прославления Всесвятого Бога со стороны демонов и грешников (Деян 16:17-18). Естественнее - подземные создания те, которые имеют место своего обитания ниже земной поверхности. Все создания воздают сидящему на престоле и Агнцу благословение, и славу, и честь, и державу (I:6; IV:9; V:12).
Adam Clarke: Commentary on the Bible - 1831
5:13: Every creature - All parts of the creation, animate and inanimate, are represented here, by that figure of speech called prosopopaeia or personification, as giving praise to the Lord Jesus, because by him all things were created. We find the whole creation gives precisely the same praise, and in the same terms, to Jesus Christ, who is undoubtedly meant here by the Lamb just slain as they give to God who sits upon the throne. Now if Jesus Christ were not properly God this would be idolatry, as it would be giving to the creature what belongs to the Creator.
Albert Barnes: Notes on the Bible - 1834
5:13: And every creature which is in heaven - The meaning of this verse is, that all created things seemed to unite in rendering honor to Him who sat on the throne, and to the Lamb. in the pRev_ious verse a certain number - a vast host - of angels are designated as rendering praise as they stood round the area occupied by the throne, the elders, and the living creatures; here it is added that all who were in heaven united in this ascription of praise.
And on the earth - All the universe was heard by John ascribing praise to God. A voice was heard from the heavens, from all parts of the earth, from under the earth, and from the depths of the sea, as if the entire universe joined in the adoration. It is not necessary to press the language literally, and still less, is it necessary to understand by it, as Prof. Stuart does, that the angels who presided over the earth, over the under-world, and over the sea, are intended. It is evidently popular language; and the sense is, that John heard a universal ascription of praise. All worlds seemed to join in it; all the dwellers on the earth, and under the earth, and in the sea, partook of the spirit of heaven in rendering honor to the Redeemer.
Under the earth - Supposed to be inhabited by the shades of the dead. See the Job 10:21-22 notes; Isa 14:9 note.
And such as are in the sea - All that dwell in the ocean. In Psa 148:7-10, "dragons, and all deeps; beasts, and all cattle; creeping things, and flying fowl," are called on to praise the Lord; and there is no more incongruity or impropriety in one description than in the other. In the Psalm, the universe is called on to render praise; in the passage before us it is described as actually doing it. The hills, the streams, the floods; the fowls of the air, the dwellers in the deep, and the beasts that roam over the earth; the songsters in the grove, and the insects that play in the sunbeam, in fact, declare the glory of their Creator; and it requires no very strong effort of the fancy to imagine the universe as sending up a constant voice of thanksgiving.
Blessing, and honour, ... - There is a slight change here from Rev 5:12, but it is the same thing substantially. It is an ascription of all glory to God and to the Lamb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: every: Rev 5:3, Rev 7:9, Rev 7:10; Psa 96:11-13, Psa 148:2-13; Luk 2:14; Phi 2:10; Col 1:23
such: Isa 24:14, Isa 42:10
blessing: Rev 5:12, Rev 1:6; Ch1 29:11; Psa 72:18, Psa 72:19; Mat 6:13; Rom 9:5, Rom 11:36, Rom 16:27; Eph 3:21; Ti1 4:16; Pe1 4:11, Pe1 5:11; Jde 1:25
him: Rev 4:2, Rev 4:3
and unto: Rev 5:6, Rev 5:9, Rev 6:16, Rev 7:10
Geneva 1599
5:13 (15) And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.
(15) The consent of all the common multitude of the creatures.
John Gill
5:13 And every creature which is in heaven,.... Animate or inanimate, angels, and the spirits of just men made perfect, sun, moon, and stars, and the fowls of the air:
and on the earth; men and beasts, and every creeping thing, mountains, hills, fruitful trees, and all cedars: and under the earth: in the bowels of it, metals, minerals, and everything of that kind:
and such as are in the sea; that sail in ships upon the mighty waters, and fishes great and small that are therein:
and all that are in them; in heaven, earth, and sea:
heard I saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever; all creatures in their way praise God, and are subservient to the glory and interest of Christ, and are the occasion of glorifying of both; and even the enemies of Christ, wicked men and devils, will be obliged to own Christ to be Lord, to the glory of God the Father, as well as angels and saints; and the same glory and honour which are given to the one are ascribed to the other, which shows the proper deity of Christ, and his equality with the Father. The Syriac version reads, "and I heard him who sitteth upon the throne, saying, to the Lamb be given blessing and honour", &c. with which compare Jn 5:22.
John Wesley
5:13 And every creature - In the whole universe, good or bad. In the heaven, on the earth, under the earth, on the sea - With these four regions of the world, agrees the fourfold word of praise. What is in heaven, says blessing; what is on earth, honour; what is under the earth, glory: what is on the sea, strength; is unto him. This praise from all creatures begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory; but those in heaven say, Blessed be God and the Lamb.
This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and "every knee bows to him," not only on earth, but also in heaven, and under the earth. This book exhausts all things, 1Cor 15:27-28, and is suitable to an heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold, yea, and in part, to inherit.
St. John has in view, through the whole following vision, what he has been now describing, namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.
Robert Jamieson, A. R. Fausset and David Brown
5:13 The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.
every creature--"all His works in all places of His dominion" (Ps 103:22).
under the earth--the departed spirits in Hades.
such as are--So B and Vulgate. But A omits this.
in the sea--Greek, "upon the sea": the sea animals which are regarded as being on the surface [ALFORD].
all that are in them--So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.
Blessing, &c.--Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.
5:145:14: Եւ չորք կենդանիքն ասէին. Ամէ՛ն։ Եւ երիցունքն անկանէին առաջի նորա եւ երկի՛ր պագանէին[5159]:[5159] Ոմանք յաւելուն. Նորա, եւ երկիր պագանէին նմա։ Ոսկան յաւելու. Եւ քսան եւ չորք երիցունքն անկա՛՛... երկիր պագանէին կենդանւոյն յաւիտեանս յաւիտենից։
14 Եւ չորս կենդանիներն ասում էին՝ Ամէն: Եւ երէցներն ընկնում էին նրա առաջ ու երկրպագում:
14 Եւ չորս կենդանիները կ’ըսէին. «Ամէն» ու երէցները ինկան ու երկրպագութիւն ըրին*։
Եւ չորք կենդանիքն ասէին. Ամէն: Եւ [76]երիցունքն անկանէին առաջի նորա եւ [77]երկիր պագանէին:

5:14: Եւ չորք կենդանիքն ասէին. Ամէ՛ն։ Եւ երիցունքն անկանէին առաջի նորա եւ երկի՛ր պագանէին[5159]:
[5159] Ոմանք յաւելուն. Նորա, եւ երկիր պագանէին նմա։ Ոսկան յաւելու. Եւ քսան եւ չորք երիցունքն անկա՛՛... երկիր պագանէին կենդանւոյն յաւիտեանս յաւիտենից։
14 Եւ չորս կենդանիներն ասում էին՝ Ամէն: Եւ երէցներն ընկնում էին նրա առաջ ու երկրպագում:
14 Եւ չորս կենդանիները կ’ըսէին. «Ամէն» ու երէցները ինկան ու երկրպագութիւն ըրին*։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: И четыре животных говорили: аминь. И двадцать четыре старца пали и поклонились Живущему во веки веков.
5:14  καὶ τὰ τέσσαρα ζῶα ἔλεγον, ἀμήν· καὶ οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν.
5:14. καὶ (And) τὰ (the-ones) τέσσερα ( four ) ζῷα (lifelets) ἔλεγον (they-were-forthing,"Ἀμήν, (Amen) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ) ἔπεσαν (they-fell) καὶ (and) προσεκύνησαν. (they-kissed-toward-unto)
5:14. et quattuor animalia dicebant amen et seniores ceciderunt et adoraveruntAnd the four living creatures said: Amen. And the four and twenty ancients fell down on their faces and adored him that liveth for ever and ever.
14. And the four living creatures said, Amen. And the elders fell down and worshipped.
5:14. And the four living creatures were saying, “Amen.” And the twenty-four elders fell down on their faces, and they adored the One who lives forever and ever.
5:14. And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.
And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever:

14: И четыре животных говорили: аминь. И двадцать четыре старца пали и поклонились Живущему во веки веков.
5:14  καὶ τὰ τέσσαρα ζῶα ἔλεγον, ἀμήν· καὶ οἱ πρεσβύτεροι ἔπεσαν καὶ προσεκύνησαν.
5:14. et quattuor animalia dicebant amen et seniores ceciderunt et adoraverunt
And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces and adored him that liveth for ever and ever.
5:14. And the four living creatures were saying, “Amen.” And the twenty-four elders fell down on their faces, and they adored the One who lives forever and ever.
5:14. And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:14: The four beasts said, Amen - Acknowledged that what was attributed to Christ was his due.
The four and twenty elders - The word εικοσιτεσσαρες, twenty-four, is wanting in the most eminent MSS. and versions.
Fell down and worshipped - Επεσαν και προσεκυνησαν· Fell down on their knees, and then prostrated themselves before the throne. This is the eastern method of adoration: first, the person worshiping fell down on his knees; and then, bowing down touched the earth with his forehead. This latter act was prostration.
Him that liveth for ever - This clause is wanting in ABC, thirty-seven others, Syriac, Arabic, Coptic, Ethiopic, some copies of the Slavonic, Itala, and Vulgate; and in Andreas, and Arethas, ancient commentators on this book. It is also wanting in some editions, and is undoubtedly spurious. Griesbach has left this and the above twenty-four out of the text.
Now follow the least intelligible parts of this mysterious book, on which so much has been written, and so much in vain. It is natural for man to desire to be wise; and the more difficult the subject the more it is studied, and the hope of finding out something by which the world and the Church might be profited, has caused the most eminently learned men to employ their talents and consume their time on these abstruse prophecies. But of what use has all this learned and well-meant labor been to mankind? Can hypothesis explain prophecy, and conjecture find a basis on which faith can rest? And what have we better in all attempts hitherto made to explain the mysteries of this book?
Albert Barnes: Notes on the Bible - 1834
5:14: And the four beasts said, Amen - The voice of universal praise came to them from abroad, and they accorded with it, and ascribed honor to God.
And the four and twenty elders fell down, ... - The living creatures and the elders began the work of praise Rev 5:8, and it was proper that it should conclude with them; that is, they give the last and final response (Prof. Stuart). The whole universe, therefore, is sublimely represented as in a state of profound adoration, waiting for the developments to follow on the opening of the mysterious volume. All feel an interest in it; all feel that the secret is with God; all feel that there is but One who can open this volume; and all gather around, in the most Rev_erential posture, awaiting the disclosure of the great mystery.
The truths taught in this chapter are the following:
(1) The knowledge of the future is with God, Rev 5:1. It is as in a book held in his hand, fully written over, yet sealed with seven seals.
(2) it is impossible for man or angel to penetrate the future, Rev 5:2-3. It seems to be a law of created being, that the ability to penetrate the future is placed beyond the reach of any of the faculties by which a creature is endowed. Of the past we have a record, and we can remember it; but no created being seems to have been formed with a power in reference to the future corresponding with that in reference to the past - with no faculty of foresight corresponding to memory.
(3) it is natural that the mind should be deeply affected by the fact that we cannot penetrate the future, Rev 5:4. John wept in view of this; and how often is the mind borne down with heaviness in view of that fact! What things there are, there must be, in that future of interest to us! What changes there may be for us to experience; what trials to pass through; what happiness to enjoy; what scenes of glory to witness! What progress may we make in knowledge; what new friendships may we form; what new displays of the divine perfections may we witness! All our great interests are in the future - in what is to us now unknown. There is to be all the happiness which we are to enjoy, all the pain that we are to suffer; all that we hope, all that we fear. All the friends that we are to have are to be there; all the sorrows that we are to experience are to be there. Yet an impenetrable veil is set up to hide all that from our view. We cannot remove it; we cannot penetrate it. There it stands to mock all our efforts, and in all our attempts to look into the future we soon come to the barrier, and are repelled and driven back. Who has not felt his heart sad that he cannot look into what is to come?
(4) the power of laying open the future to mortals has been entrusted to the Redeemer, Rev 5:5-7. It is a part of the work which was committed to him to make known to people as much as it was proper to be known. Hence, he is at once a prophet, and is the inspirer of the prophets. Hence, he came to teach people what is to be in the future pertaining to them, and hence he has caused to be recorded by the sacred writers all that is to be known of what is to come until it is slowly unfolded as events develop themselves. The Saviour alone takes the mysterious book and opens the seals; he only unrolls the volume and discloses to man what is to come.
(5) the fact that he does this is the foundation of joy and gratitude for the church, Rev 5:8-10. It is impossible that the church should contemplate what the Saviour has Rev_ealed of the future without gratitude and joy; and how often, in times of persecution and trouble, has the church joyfully turned to the developments made by the Saviour of what is to be when the gospel shall spread over the world, and when truth and righteousness shall be triumphant.
(6) this fact is of interest to the angelic beings, and for them also it lays the foundation of praise, Rev 5:11-12. This may arise from these causes:
(a) from the interest which they take in the church, and the happiness which they have from anything that increases its numbers or augments its joy:
(b) from the fact that in the disclosures of the future made by the Redeemer, there may be much that is new and of interest to them (compare notes on Pe1 1:12); and,
(c) from the fact that they cannot but rejoice in the Revelations which are made of the final triumphs of truth in the universe.
(7) the universe at large has an interest in these disclosures, and the fact that they are to be made by the Redeemer lays the foundation for universal joy, Rev 5:13-14. These events pertain to all worlds, and it is proper that all the inhabitants of the universe should join in the expressions of adoration and thanksgiving. The universe is one; and what affects one portion of it really pertains to every part of it. Angels and human beings have one and the same God and Father, and may unite in the same expressions of praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: the four: Rev 19:4
And the four and: Rev 4:9-11
Geneva 1599
5:14 (16) And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.
(16) A confirmation of the praise given before, from the consent of the nobles, expressed in word and signs, as once or twice before this.
John Gill
5:14 And the four beasts said, Amen,.... Giving their assent to what the angels and every creature said, and expressing their desires and wishes that so it might be, and also their faith, that so it was, and would be:
and the four and twenty elders fell down and worshipped him that liveth for ever and ever; either God the Father, who sat upon the throne, and is so described, Rev_ 4:9; or else the Lamb who had been slain, and was now alive, and lives for evermore; or both of them, for the Alexandrian copy, the Complutensian edition, and the Syriac and Arabic versions, omit the words "him that liveth for ever and ever"; and leave it to be understood of either of them, or both; and the Ethiopic version reads, "and the elders worshipped him"; as the four living creatures and four and twenty elders led the chorus, and begun the song, so they close it, as being the persons more immediately concerned in the death and sufferings of the Lamb, and redemption by him, and in the sealed book, and in the things contained in it; the seals of which are next opened, and an account is given of them in some following chapters.
Robert Jamieson, A. R. Fausset and David Brown
5:14 said--So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying."
Amen--So A reads. But B reads, "the (accustomed) Amen." As in Rev_ 4:11, the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen" the whole creation's ascription of the glory to Him.
four and twenty--omitted in the oldest manuscripts: Vulgate supports it.
him that liveth for ever and ever--omitted in all the manuscripts: inserted by commentators from Rev_ 4:9. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in Rev_ 11:1, "worship" is used absolutely.