Rev 4:6-11 | RWP | e4.org | As it were a glassy sea ( ως θαλασσα υαλινη ). Old adjective (from υαλος , glass, , ), in N.T. only here and . Possibly from υε (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. ). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith). Like crystal ( ομοια κρυσταλλω ). Associative-instrumental case after ομοια . Old word, from κρυος (ice and sometimes used for ice), in N.T. only here and , not semi-opaque, but clear like rock-crystal. In the midst of the throne ( εν μεσω του θρονου ). As one looks from the front, really before. Round about the throne ( κυκλω του θρονου ). Merely an adverb in the locative case ( ), as a preposition in N.T. only here, ; . This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round ( .). Four living creatures ( τεσσερα ζωα ). Not θηρια (beasts), but living creatures. Certainly kin to the ζωα of ; which are cherubim ( , ), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders). Full of eyes ( γεμοντα οφθαλμων ). Present active participle of γεμω , to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

‏ Revelation of John 4:6-11

As it were a glassy sea ( ως θαλασσα υαλινη ). Old adjective (from υαλος, glass, 21:18, 21), in N.T. only here and 15:2. Possibly from υε (it rains), like a raindrop. At any rate here it is the appearance, not the material. Glass was made in Egypt 4,000 years ago. In Ex 24:10 the elders see under the feet of God in the theophany a paved work of sapphire stone (cf. Eze 1:26). The likeness of the appearance of sky to sea suggests the metaphor here (Beckwith).

Like crystal ( ομοια κρυσταλλω ). Associative-instrumental case after ομοια. Old word, from κρυος (ice and sometimes used for ice), in N.T. only here and 22:1, not semi-opaque, but clear like rock-crystal.

In the midst of the throne ( εν μεσω του θρονου ). As one looks from the front, really before.

Round about the throne ( κυκλω του θρονου ). Merely an adverb in the locative case (Ro 15:19), as a preposition in N.T. only here, 5:11; 7:11. This seems to mean that on each of the four sides of the throne was one of the four living creatures either stationary or moving rapidly round (Eze 1:12f.).

Four living creatures ( τεσσερα ζωα ). Not θηρια (beasts), but living creatures. Certainly kin to the ζωα of Eze 1; 2 which are cherubim (Eze 10:2, 20), though here the details vary as to faces and wings with a significance of John's own, probably representing creation in contrast with the redeemed (the elders).

Full of eyes ( γεμοντα οφθαλμων ). Present active participle of γεμω, to be full of, with the genitive, signifying here unlimited intelligence (Beckwith), the ceaseless vigilance of nature (Swete).

Like a lion ( ομοιον λεοντ ). Associative-instrumental case again. In Eze (1:6, 10) each ζωον has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). Μοσχος is first a sprout, then the young of animals, then a calf (bullock or heifer) as in Lu 15:23, 27, 30, or a full-grown ox (Eze 1:10).

Had ( εχων ). Masculine singular (some MSS. εχον neuter singular agreeing with ζωον ) present active participle of εχω, changing the construction with the τριτον ζωον almost like a finite verb as in verse 8.

A face as of a man ( προσωπον ως ανθρωπου ). Shows that the likeness in each instance extended only to the face.

Like an eagle flying ( ομοιον αετω πετομενω ). Present middle participle of πετομα, to fly, old verb, in N.T. only in Re 4:7; 8:13; 12:14; 14:6; 19:17. The αετος in Mt 24:28; Lu 17:37 may be a form of vulture going after carrion, but not in Re 8:13; 12:14.

Each one of them ( εν καθ' εν αυτων ). "One by one of them," a vernacular idiom like εις κατα εις in Mr 14:19.

Having ( εχων ). Masculine participle again as in verse 7, though ζωον neuter.

Six wings ( ανα πτερυγας εξ ). Distributive use of ανα, "six wings apiece" as in Lu 10:1 ( ανα δυο, by twos). Like Isa 6:2, not like Eze 1:6, where only four wings are given apiece.

Are full of ( γεμουσιν ). Plural verb, though ζωα neuter, to individualize each one.

Round about and within ( κυκλοθεν κα εσωθεν ). Perhaps before and behind (4:6) and under the wings, "pointing to the secret energies of nature" (Swete).

Rest ( αναπαυσιν ). See also 14:11. Old word (from αναπαυω, to relax), as in Mt 11:29. God and Christ cease not their activity (Joh 5:17). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete).

Day and night ( ημερας κα νυκτος ). Genitive of time, by day and by night.

Holy, holy, holy ( αγιοσ, αγιοσ, αγιος ). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the τρισαγιον (triple repetition of αγιος ).

Is the Lord God ( Κυριος ο θεος ). See Isa 6:3. The copula εστιν (is) is not expressed, but is implied.

The Almighty ( ο παντοκρατωρ ). See on 1:8.

Which was and which is and which is to come ( ο ην κα ο ων κα ο ερχομενος ). Just as in 1:4, 8, but with the order changed.

When the living creatures shall give ( οταν δωσουσιν τα ζωα ). Indefinite temporal clause with οταν and the future active indicative ( δωσουσιν ) rather than the more common second aorist active subjunctive ( δωσιν ) with the notion of repetition rather than unbroken continuance, "whenever they give." The giving of praise and glory to God by the four living creatures (representatives of nature) is met by corresponding worship by the redeemed (the four and twenty elders). "Created life adores the Uncreated" (Swete), "to the one living for ages of ages."

Shall fall down ( πεσουντα, future middle of πιπτω ),

shall worship ( προσκυνησουσιν, future active of προσκυνεω ),

shall cast their crowns ( βαλουσιν τους στεφανους, future active of βαλλω ). The two actions by the two groups (living creatures, elders) are coordinated (simultaneous in the repetition). They thus acknowledge that all this kingly dignity comes from God, who is King of kings and Lord of lords. Charles takes the elders, however, to be angels, not redeemed men.

Our Lord and our God ( ο κυριος κα ο θεος ημων ). The nominative form here used as vocative as in Joh 20:28 and often.

To receive ( λαβειν ). Epexegetic second aorist active infinitive of λαμβανω with αξιος (worthy).

The glory ( την δοξαν ). The article referring to δοξαν in verse 9 and so with την τιμην (the honour), though την δυναμιν (the power) is not in verse 9, but is the power due to be ascribed to God.

Thou didst create ( συ εκτισας ). Emphasis on συ (thou), first aorist active indicative of κτιζω, the verb used about the act of creation by Paul in Col 1:16 ( εκτισθη, εκτιστα ), constative aorist giving a summary picture of the whole (not as a process).

Because of thy will ( δια το θελημα σου ). Reason for creation of the universe as in Heb 2:10 ( δι' ον ).

They were ( ησαν ). Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God's purpose in the eternal past before the actual creation in time.

And were created ( κα εκτισθησαν ). First aorist passive indicative of the same verb, κτιζω, just used and in the plural, while Paul (Col 1:16) uses the singular εκτισθη. See 1Co 8:6. God's will wrought through the Logos (Christ).