Apocalipse 5
A.T. Robertson · Citado em PreceptAustin
Apocalipse 5
Robertson - "Upon the right hand" (epi, not en), the open palm. Anthropomorphic language drawn from Ezekiel 2:9-10+." In other words the literal reading pictures the scroll lying upon the right (hand), as if extended to offer anyone the opportunity would would be able to take it and open it. John sees no "takers," causing him great grief. A book (biblion) written (grapho) inside and on the back, sealed up (katasphragizo) with seven seals (sphragis) - Book (biblion) is translated as "scroll" (NET, CSB, ESV, NIV, NLT) and is a keyword in the Revelation. Ancient scrolls could be 15-30 feet long, the Book of Isaiah found in the Dead Sea scrolls was a 24 feet long. Written (grapho) is in the perfect tense signifying it was written in this book in the past and what was written is still in effect. Inside and on the back is literally “written on the inside and the outside” which is an idiomatic way on saying there is writing on both sides, which is know as an “opisthrograph.” One thought is that there was no need for additions, corrections, etc, for the prophetic truths on the scroll was finished and complete. All that needed to happen was for the seals to be broken. While there is no record anyone actually read the contents of the scroll, the scroll is in a sense "unrolled" in the following chapters, Revelation 6 through Revelation 22, and the contents clearly reveal, among other things, the judgment of the sinful world (Revelation 6-19), the judgement of the great city Babylon, the defeat of the antichrist and false prophet and their judgment, the final defeat and eternal punishment of Satan (Rev 20:9-10), the fate of all unbelievers (Great White Throne judgment - Rev 20:11-15), the redemption of the present earth in the 1000 years (Revelation 20) and the creation of the new heaven, new earth and new Jerusalem (Revelation 21-22). Danny Akin calls this book "a book of retribution, redemption and restoration. 1) Retribution – Judgment of the seals (Rev 6), trumpets (Rev 8 & 9), and the bowls (Rev 15 & 16) on a world that has said no to God’s Lordship. 2) Redemption – Note Rev 7! 1) God is not through with the Jew (cf. Ro 11:25ff; Zech. 12:10). Further, note the multitude of Gentiles in Rev 7:9-17. There is a silver lining of redemption laced against the backdrop of the storm clouds of judgment. 3) Restoration – Rev 21-22, New Heaven, Earth, Jerusalem; note especially Rev 21:4-5! Sealed is not the usual verb sphragizo but the intensified form katasphragizo (kata means "down" and intensifies meaning denoting "sealed down"), used only here, and signifying sealed up tight so that the contents could not be know until God's appointed time! The perfect tense indicates the sealing was done at a point in time in the past and it is still intact. seven seals (sphragis) speaks of completeness, in this case indicating that the scroll was firmly, fully sealed. Or like we sometimes hear today "signed, sealed and delivered" or actually ready to be delivered! Seal (sphragis) is clearly a keyword in Revelation and now John begins to seek the key to break or open this "keyword" so to speak. Herbert Lockyer notes that “A seal implies finality and privacy. Breaking a seal often requires legal authority.” NIV Study Bible (BORROW) has an interesting note that "The fibers of a papyrus scroll run horizontally on the inside, which makes writing easier than on the reverse side (where the fibers are vertical)." David
Apocalipse 5
Robertson - Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (opisthen), and so was an opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point. A T Robertson - old word used in various senses, proof or authentication (1 Cor. 9:2; Romans 4:11), signet-ring (Rev. 7:2), impression made by the seal (Rev. 9:4; 2 Tim. 2:19), the seal on books closing the book (Rev. 5:1-2, 5, 9; Rev. 6:1, 3, 5, 7, 9, 12; Rev. 8:1). "A will in Roman law bore the seven seals of the seven witnesses" (Charles). But this sealed book of doom calls for no witnesses beyond God's own will. Alford sees in the number seven merely the completeness of God's purposes. TDNT notes that "This book reminds us of Roman law with the seal of the testator and six witnesses." Louw-Nida states, "From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up." Hindson comments (and others agree) that "The scroll was not a book of prophecy, or even the Book of Revelation, because they would not require worthiness to open it. It is the title deed to the earth, to which Christ has the right of ownership, both by way of creation and, even more, by way of redemption at Calvary. (KJV Commentary) Henry Morris on the book - The "book" (Greek biblion) was not a book in the modern sense, but rather a "scroll" or "writing." The same word is used in Matthew 19:7, "a writing of divorcement." The word originally comes from the name for the papyrus plant leaf which was used to make paper in ancient times. In this case, the writing was the scroll containing the title deed, not just to a parcel of land, but to the entire earth and all its inhabitants. In accordance with ancient legal custom, the deed was inscribed in full on the inside of the scroll with enough information on its backside to indicate the land involved and the rightful owner who had purchased it. It was then sealed and deposited somewhere for preservation and record and could only be opened by the owner when he arrived to take possession (see Jeremiah 25:11; 32:10-15 for an illustration of this principle). Since the ultimate owner of the earth is its Creator (Psalm 24:1), only He has the right to deed it to anyone. While He did give Adam dominion over it (Genesis 1:26-28), Satan usurped that dominion when Adam sinned and now "the whole world lieth in wickedness" (1 John 5:19). Nevertheless, the Creator is still the owner, and has retained the record of ownership in His own possession. he Creator did deed a portion of the earth to each family of the children of Israel, commanding that: "The land shall not be sold forever: for the land is mine" (Leviticus 25:23). If any portion of the land were sold, it could always be purchased back ("redeemed") by any kinsman of the owner (Leviticus 25:25). A kinsman might also redeem individuals who had become bondservants (Leviticus 25:47-55). All such arrangements and transactions were actually types of the great transaction by which the Creator of the world would also become its Redeemer, paying the necessary price to purge it not only of sin but also of the evil usurper who has been "the god of this world" (2 Corinthians 4:4) ever since Adam sinned. Jack Andrews on the scroll - This scroll in heaven we will find out contained the rights and ownership of the earth and the revelation of the tribulation period and the doom of Satan, the demons, and all those who reject Christ. This scroll would contain the facts about the consummation of all things and the revelation of the New Heaven’s and the New Earth where righteousness will reign. (Jack Andrews Expository Studies - Understandings Revelation - Volume 2) John
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Robertson puts it "The universe declines the challenge!" Heaven has a problem! -- Danny Akin Was able (dunamai) to open (anoigo) the book (biblion) or to look (blepo) into it - Was able (dunamai) refers to the inherent ability to accomplish an objective, and in this context means there was no one, not even a strong angel, with this ability! John does not mention breaking the seals in this passage. As an aside, there is a fourth strong negative (oute) before look quadrupling down (so to speak) on the inability to open the book! The idea of to look (blepo) means no one could take even just one look at the contents. See above for W A Criswell's eloquent explanation for why John wept. Brian Bell has an interesting comment - So, such a document was sealed with wax or clay & could be opened only by a qualified person. The issue wasn’t finding someone “willing”! Many a men were willing to rule the earth: Alexander the Great, Genghis Khan, Napoleon, Hitler,...The issue wasn’t who was “willing” but who was “Worthy”. We hear no voice speak up…“Here give me that scroll”…not Abraham, not Peter, not even Mary! John
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Robertson adds "as if is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Heb. 9:12f.; Heb 10:11). NET Note adds on as if slain (NET = "that appeared to have been killed") - "Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is hōs ejsphagmenon. The particle hos is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See Rev 13:3 for the only other occurrence of this phrase in the NT. Warren
Apocalipse 5
Robertson - Horns (keras) is a common symbol in the O. T. for strength and kingly power (Dt 33:17, 1Sa 2:1,10; 2Sa 22:3, 1Ki 22:11; Ps 18:2, Ps 75:10, Ps 89:17, Ps 112:9;Jer 48:25, Da 7:7, Da 7:20ff, Mic 4:13) and often in Rev. (Rev 12:3; 13:1; 17:3, 12). Fullness of power (the All-powerful one) is symbolized by seven. (ED: Even as Jesus declared in Mt 28:18 = "ALL AUTHORITY HAS BEEN GIVEN TO ME"). Seven eyes - Like Zech. 3:9 ("one stone are seven eyes"); Zech 4:10 and denotes here, as there, omniscience, His infinite, perfect knowledge. Here they are identified with the seven Spirits of Christ, while in Rev 1:4 the seven Spirits are clearly the Holy Spirit of God in His fullness ("the seven Spirits of God" = Rev 3:1), and blaze like torches ("seven lamps of fire before the throne" = Rev 4:5), like the eyes of Christ (Rev 1:14). The Holy Spirit is both Spirit of God and of Christ (Ro 8:9+). TECHNICAL NOTE - NET Note - There is good ms evidence for the inclusion of “seven” (ἑπτά, hepta; 𝔓24 א 2053 2351 𝔐K). There is equally good ms support for the omission of the term (A 1006 1611 𝔐A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta hepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity. Lamb (721) arnion = diminutive form of aren = sheep, lamb, a word that speaks of the harmless nature of the animal) in simple terms means "a little lamb." The diminutive form arnion originally meant lambkin, but later simply a lamb. The use of arnion in Jn 21:15 conveys the implication of a follower of Christ who is helpless and dependent, like a little lamb! Most often in Scripture, Jesus Himself is referred to as arnion! In is fascinating "paradox" that Jesus is called arnion most often in Revelation which chronicles His victorious return to defeat the devil and the forces of evil forever. In Revelation John records the picture of the risen, glorified Christ, who was slain as the sacrificial lamb on Calvary (cp Jn 1:29 which uses amnos), Who therefore is worthy to open the seals of the Revelation Scroll and worthy to be worshipped forever. Vine adds arnion "is a diminutive in form, but the diminutive force is not to be pressed....in the singular, in the Apocalypse, some 28 times, of Christ as the "Lamb" of God, the symbolism having reference to His character and His vicarious Sacrifice, as the basis both of redemption and of Divine vengeance." Gilbrant - In classical Greek this noun (also arnos, arēn [698]) stands for a lamb or sheep (either a ewe or a ram). The diminutive suffix (-ion) of this form (i.e., “little lamb”) generally lost its effect by the time of the New Testament. (Complete Biblical Library) Arnion - 28x - All except 2 uses refer to Christ. Jn. 21:15 = refers to believers; Rev. 5:6; Rev. 5:8; Rev. 5:12; Rev. 5:13; Rev. 6:1; Rev. 6:16; Rev. 7:9; Rev. 7:10; Rev. 7:14; Rev. 7:17; Rev. 12:11; Rev. 13:8; Rev. 13:11 = refers to false prophet; Rev. 14:1; Rev. 14:4; Rev. 14:10; Rev. 15:3; Rev. 17:14 = "the Lamb will overcome them"; Rev. 19:7; Rev. 19:9; Rev. 21:9; Rev. 21:14; Rev. 21:22; Rev. 21:23; Rev. 21:27; Rev. 22:1; Rev. 22:3 Arnion in the Septuagint - Ps. 114:4; Ps. 114:6; Jer. 11:19; Jer. 50:45 Slain (4969) sphazo (sometimes spelled sphatto) means to kill, slay, slaughter, to butcher. "From Herodotus sphazo is also used for the profane slaying of a man. It is a vivid and grisly expression for murder. Various nuances may be caught: gruesomeness, undeserved fate, criminality, murder of kin, massacre after taking a city… slaughtering men is often mentioned in lists of vices." (TDNT) Liddell-Scott = "to slay, slaughter, properly by cutting the throat." A T Robertson - "to slay, to butcher, to cut the throat (Latin = jugulare) like an ox in the shambles." Of slaying the sacrificial animals (Lxx of Lev 1:5, 11, etc which are a shadow the Cross and in Lev 16:11, 15 describes the slaying of the sacrifice on the Day of Atonement, again a shadow of Christ's work on the Cross.) Sphazo often has a violent death in view and described the especially heinous crime of killing one's family member. Sphazo was also used to describe the way a wolf falls on its prey and kills it! Strauss says sphazo is a specialized word which means to butcher or slaughter by cutting the throat. Louw-Nida note that it means “to slaughter, either animals or persons; in contexts referring to persons, the implication is of violence and mercilessness - ‘to slaughter, to kill.’” As a reflection of this nuance, the translation “brutally murdered” has been used in the NET translation. In the Septuagint the first use describes Abraham and Isaac on Mt Moriah - "And Abraham stretched out his hand, and took the knife to slay (Lxx - sphazo) his son." (Ge 22:10) Comment - How fitting that the first use describes Abraham's son whom loved, a clear foreshadowing of the Son of God Whom the Father loved. Both were willing to sacrifice their sons, but God provided a substitute ram for Abraham's son (Ge 22:11,12,13), while His Son would be the Perfect Sacrificial Lamb (Jn 1:29). Sphazo is also used to Sphazo - 10x/9v - a keyword in the Revelation. slain(7), slay(2), slew(1). 1 Jn. 3:12; Rev. 5:6; Rev. 5:9; Rev. 5:12; Rev. 6:4; Rev. 6:9; Rev. 13:3; Rev. 13:8; Rev. 18:24 Horns (2768)(keras), usually in the plural and most often figurative as a symbol of strength, (ruling) power, might (Lk 1:69) or glory, both in the sacred and Classical Greek writers. Keras as symbol of strength or power comes from its use in the OT Septuagint (e.g., 2Sa 22:3; Ps. 75:10; Jer. 48:25). Literally, keras was an animal horn but also symbolized beasts (Rev. 5:6; 12:3; 13:1, 11; 17:3, 7, 12, 16; in the Septuagint of Ge 22:13; Da 7:7, 8). Keras was a projecting extremity in a shape like a horn and described the point as of an altar, the horns being one piece with the brazen altar (Ex 27:2, cf Rev 9:13). Keras was emblematic of the efficacy of the ministry connected with the altar. Strongs - 1) a horn 1a) of animals 1b) since animals (esp. bulls) defend themselves with their horns, the horn with the Hebrews (and other nations) is a symbol of strength and courage, and used as such in a variety of phrases 1b1) a mighty and valiant helper, the author of deliverance, of the Messiah 1c) Keras -11x/10v - horn(1), horns(10). Lk. 1:69; Rev. 5:6; Rev. 9:13; Rev. 12:3; Rev. 13:1; Rev. 13:11; Rev. 17:3; Rev. 17:7; Rev. 17:12; Rev. 17:16 Revelation 12:3 Then another sign appeared in heaven: and behold, a great red dragon having seven heads and TEN HORNS, and on his heads were seven diadems. Revelation 13:1 And the dragon stood on the sand of the seashore. Then I saw a beast (ANTICHRIST) coming up out of the sea, having TEN HORNS and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names. Revelation 13:11 Then I saw another beast coming up out of the earth; and he had TWO HORNS like a lamb and he spoke as a dragon. Revelation 17:3 And he carried me away in the Spirit into a wilderness; and I saw a woman sitting on a scarlet beast (ANTICHRIST), full of blasphemous names, having seven heads and TEN HORNS. Revelation 17:7 And the angel said to me, “Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the TEN HORNS. Revelation 17:12 “The TEN HORNS which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. Revelation 17:16 “And the TEN HORNS which you saw, and the beast, these will hate the harlot and will make her desolate and naked, and will eat her flesh and will burn her up with fire. HORN - in Dictionary of Biblical Imagery SEE page 1368 - The literal image of horn is of the animal horn as an effective defensive weapon. The Bible does not distinguish between horns and antlers, so horn refers to pointed bony structures on the heads of male sheep, goats, deer, cattle, oxen and so forth. They give the animal a regal look and provide such an impressive defense mechanism that their imagery was widely employed to represent power. The metaphorical value of the horn comes primarily from the fact that the size and condition of an animal’s horns are indicative of its power, status and health. Animal horns were used for a variety of purposes, including the carrying of oil, but no metaphorical development of this function occurs in the Bible. When used as a (quasi-)musical instrument, a horn is, with few exceptions, called a *“trumpet.” In general, horn represents power or status in a social context. In Deuteronomy 33:17 Moses compares the tribes of Joseph to “a firstborn bull, [whose] horns are the horns of a wild ox” because Ephraim and Manasseh were large and powerful. Therefore, “lifting up the horn” of someone means bestowing power, joy, health and prestige (Ps 92:10; 1 Sam 2:1). Conversely, “cutting off the horn” is the removal of one’s power or influence (Ps 75:10; Jer 48:25). Since God is the source of strength to those who trust in him, David declares, “The LORD is … the horn of my salvation, my stronghold” (Ps 18:2 NIV par. 2 Sam 22:3). In Revelation 5:6 the lamb has seven horns-his kingly power is perfect. By metonymy, horn came to symbolize those who had power: political or military. In Mesopotamian art, horns indicate deity and deified kings from Naram-Sin on. Thus in Daniel 7–8 the horns represent successions of kings or multiple branches of military power. The book of Revelation also picks up this kind of imagery: both the dragon and the first beast in Revelation 12–13 have ten horns, which Revelation 17:12 explains as ten kings. In Zechariah 1:18–21 the metaphor is taken both ways: the horns represent both the foreign powers themselves (Zech 1:18) and the condition of their strength and influence (Zech 1:21). Since horn is a symbol of power, particularly kingly power, it is not unnatural that it represent God’s anointed one (Messiah). Psalm 148:14 and Ezekiel 29:21 possibly use “horn” as a metonym for the expected Messiah. Horns also became a symbol for radiance. In Habakkuk 3:4 the Lord’s splendor is like the light: “rays flash from his hand” (NIV, lit. “horns are from his hand,” cf. KJV). Psalm 132:17 parallels “horn” and “lamp”-“I will make a horn sprout for David; I have prepared a lamp for my anointed” (RSV). Thus the Hebrew verb qāran, which may have originally been a verbal form of qeren, the word for horn (cf. Ps 69:31 [69:32 in Heb]), in Exodus 34:29–30 means “to shine.” (This is the source of the medieval idea that Moses had horns.) The sacrificial altar, similar to other ancient Near Eastern altars, had four horns, which were projections on the four corners of the top (Ex 27:2), on which blood was smeared. The altar of incense also had four horns. The horns of an altar, whatever their original purpose, probably came to symbolize the power of that altar. Just as the cutting off of Moab’s horns was a destruction of Moab’s power, so the cutting off of the horns of the altars at Bethel symbolized the destruction of their religious or cultic power (Amos 3:14). Also, something gave Adonijah the idea that the horns of the altar were a surety against being killed (1 Kings 1:50–53). Probably Adonijah knew that Solomon would hesitate to have him dispatched if it would mean an implicit challenge to the power of God. See also ALTAR; ANIMALS; MYTHICAL ANIMALS; TRUMPET. BIBLIOGRAPHY. BORROW M. L. Suring, The Horn-Motif in the Hebrew Bible and Related Ancient Near Eastern Literature and Iconography (Berrien Springs, MI: Andrews University Press, 1982). QUESTION - Who are the four living creatures in Revelation? ANSWER - The four living creatures are found in Revelation 4:6–9; 5:6–14; 6:1–8; 14:3; 15:7; 19:4. The texts that describe these creatures do not indicate that they are figurative—they are real, actual beings. The four living creatures (literally “beings”) are a special, exalted order of angelic being or cherubim. This is clear by their close proximity to the throne of God. Ezekiel 1:12–20 suggests that they are in constant motion around the throne. Revelation 5:6–14 describes the duties or purposes of the four living creatures. They fall down and worship the Lamb, Jesus Christ, offering the same reverence to Him that they did to the Father (Revelation 4:6–9), proof positive of the deity of Jesus Christ. Along with the twenty-four elders, they have “harps and golden vials full of incense, which are the prayers of the saints” (Revelation 5:8). Harps are frequently associated with worship in the Old Testament, as well as with prophecy (2 Kings 3:15; 1 Chronicles 25:1). Incense represents the prayers of the saints. Therefore, taken together, the four living creatures and twenty-four elders hold in their hands all that prophets ever prophesied and believers ever prayed for—all about to come to pass. The purpose of the four living creatures also has to do with declaring the holiness of God and leading in worship and adoration of God, and they are involved in some way with God’s justice, for when He opens the first four seals and sends out the four horsemen to destroy, their powerful voices, like thunder, command “come” (Revelation 6:1–8). The horsemen respond to the summons of the four powerful creatures, indicating the power the creatures possess. That power is seen again in Revelation 15:7 when one of the four unleashes the last seven plagues (THE SEVEN BOWLS) of God’s wrath on mankind. The four living creatures are very similar, if not the same, beings as those in Ezekiel chapters 1 and Ezekiel 10 and Isaiah 6:1–3. They are four in number, full of eyes, have faces like the beings in Ezekiel 1:10, have six wings (Isaiah 6:2), and offer worship as the beings in Isaiah 6:3, saying, “Holy, holy, holy is the Lord.” They may not be the exact same beings, but they definitely are comparable and probably of the same order. In summary, these beings are an exalted order of angels whose purpose is primarily that of worship (Revelation 19:4). They are very similar to the beings in Ezekiel 1 and 10 and Isaiah 6:1-3, and they are in some ways involved in God’s divine justice. GotQuestions.org Norman Geisler - REVELATION 5:6–14—Does the Bible’s teaching about the Lamb support the Masonic belief in salvation by works? MISINTERPRETATION: According to the Masonic Order, “In all ages the lamb has been deemed an emblem of innocence; he, therefore, who wears the Lambskin as a badge of Masonry is continually reminded of that purity of life and conduct which is necessary to obtain admittance into the Celestial Lodge above [heaven], where the Supreme Architect of the Universe [God] presides” (Allen, et al., 1963, 17). Again, Let its pure and spotless surface be to you an ever present reminder of purity of life and rectitude of conduct, a never ending argument for nobler deeds, for higher thoughts, for greater achievements. And when those weary feet shall come to the end of their toilsome journey, and from your nerveless grasp shall drop forever the working tools of life, may the record of your whole life and actions be as pure and spotless as the fair emblem I have placed in your hands tonight. And when at the last great day your poor, trembling soul stands naked and alone before the great white throne, may it be your portion to hear from Him who sitteth as the Judge Supreme the welcome words, “Well done, good and faithful servant, enter thou into the joy of thy Lord.” [Ibid., 60] Is the teaching about the Lamb of God evidence that salvation is by works? CORRECTING THE MISINTERPRETATION: Nothing could be farther from the truth than this Masonic Lodge teaching. The “Lamb” in the Book of Revelation is the one slain for our salvation (Rev. 5:6), before we were even born (13:8). He alone is found worthy (5:12) and is worshiped (5:8), not we because of our works. In fact, the saints are clothed in the white robes of his righteousness (7:9). Indeed, believers are washed in the blood of the Lamb (7:14). And he alone is the fountain of salvation (7:17). Any victory the saints have is through his merits (12:11). And the saved are the fruit of his work, not ours (14:4). Thus we are his followers (14:4) and sing his praises (5:8–10; 15:3). Outside Revelation the Bible is just as emphatic that “it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Eph. 2:8–9 NIV). For “He saved us, not because of righteous things we had done, but because of his mercy” (Titus 3:5a NIV; cf. vv. 3–6). And “to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness” (Rom. 4:5 NIV). (When Cultists Ask) F B