Rev 4:2-3 | RWP | e4.org | Straightway I was in the Spirit ( ευθεως εγενομην εν πνευματ ). But John had already "come to be in the Spirit" ( , the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in . Was set ( εκειτο ). Imperfect middle of κειμα , old verb, used as passive of τιθημ . As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from ; .; ; . One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. ( .; ; and in nearly every chapter in the Revelation, , etc.). The use of καθημενος (sitting) for the name of God is like the Hebrew avoidance of the name Jahweh and is distinguished from the Son in ; . Upon the throne ( επ τον θρονον ). Επ with the accusative, as in ; , .; ; , but in verses , , , , ; ; we have επ του θρονου (genitive), while in ; ; we have επ τω θρονω (locative) with no great distinction in the resultant idea.

‏ Revelation of John 4:2-3

Straightway I was in the Spirit ( ευθεως εγενομην εν πνευματ ). But John had already "come to be in the Spirit" (1:10, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in 1:10 (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in 1:10.

Was set ( εκειτο ). Imperfect middle of κειμα, old verb, used as passive of τιθημ. As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1Ki 22:19; Isa 6:1ff.; Eze 1:26-28; Da 7:9f. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Mt 5:34f.; 23:22; Heb 1:3 and in nearly every chapter in the Revelation, 1:4, etc.). The use of καθημενος (sitting) for the name of God is like the Hebrew avoidance of the name Jahweh and is distinguished from the Son in 6:16; 7:10.

Upon the throne ( επ τον θρονον ). Επ with the accusative, as in 4:4; 6:2, 4f.; 11:16; 20:4, but in verses 9, 10, 4:1, 7, 13; 6:16; 7:15 we have επ του θρονου (genitive), while in 7:10; 19:14; 21:5 we have επ τω θρονω (locative) with no great distinction in the resultant idea.

To look upon ( ορασε ). Locative case of ορασις, old word (from οραω, to see) for appearance (in appearance) as in Eze 1:5, 26.

Like a jasper stone ( ομοιος ιασπιδ ). Associative-instrumental case of ιασπις, old word (Persian), used for stones of different colors, one opaque like opal, one translucent (21:11, 18f., possibly here, only N.T. examples), one a red or yellow stone (Isa 54:12). Some even take it for the diamond. Certainly not our cheap modern jasper.

A sardius ( σαρδιω ). Old word, in N.T. only here and 21:20. The carnelian or other red stone, derived from Sardis (Pliny).

Rainbow ( ιρις ). Old word, in N.T. only here and 10:1. From Eze 1:28.

An emerald ( σμαραγδινω ). Adjective (from σμαραγδος, Re 21:19), of emerald (supply λιθω ), in associative instrumental case after ομοιος. John sees no form for God (Ex 24:10), but only the brilliant flashing gems. "In the vision the flashing lustre of the ιασπις and the fiery red of the σαρδ are relieved by the halo ( ιρις ) of emerald which encircled the Throne" (Swete). A complete circle.