Rev 7:1-8 | RWP | e4.org | After this ( μετα τουτο ). Instead of the seventh seal ( ) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God and the vision of the redeemed before the throne ). Standing ( εστωτας ). Second perfect predicate participle of ιστημ , intransitive and followed by επ and the accusative case γωνιας as already in ( επ θυριαν ) and often again ( some MSS., others genitive; ; ; ; ), but note επ with genitive θαλασσης in the next clause, like επ κεφαλης in ; . Corners ( γωνιας ). Old word for angle ( ), also in . Holding ( κρατουντας ). Present active participle of κρατεω , to hold fast ( ; ). The four winds (cf. ) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see ) were unfavourable (Charles). There is an angel of the fire ( ) and an angel of the waters ( ). That no wind should blow ( ινα μη πνεη ανεμος ). Negative purpose clause with ινα μη and the present active subjunctive, "lest a wind keep on blowing." Upon any tree ( επ παν δενδρον ). Accusative case here with επ rather than the preceding genitives ( γησ, θαλασσης ), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

‏ Revelation of John 7:1-8

After this ( μετα τουτο ). Instead of the seventh seal (8:1) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God 7:1-8 and the vision of the redeemed before the throne 7:9-17).

Standing ( εστωτας ). Second perfect predicate participle of ιστημ, intransitive and followed by επ and the accusative case γωνιας as already in 3:20 ( επ θυριαν ) and often again (8:3 some MSS., others genitive; 11:11; 12:18; 14:1; 15:2), but note επ with genitive θαλασσης in the next clause, like επ κεφαλης in 12:1; 7:3.

Corners ( γωνιας ). Old word for angle (Mt 6:5), also in 20:8.

Holding ( κρατουντας ). Present active participle of κρατεω, to hold fast (Mr 7:3; Joh 20:23). The four winds (cf. Mt 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Ac 27:14) were unfavourable (Charles). There is an angel of the fire (14:18) and an angel of the waters (16:5).

That no wind should blow ( ινα μη πνεη ανεμος ). Negative purpose clause with ινα μη and the present active subjunctive, "lest a wind keep on blowing."

Upon any tree ( επ παν δενδρον ). Accusative case here with επ rather than the preceding genitives ( γησ, θαλασσης ), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

Ascend ( αναβαινοντα ). Present active participle of αναβαινω, "ascending," "going up," picturing the process.

From the sun-rising ( απο ανατολης ηλιου ). Same phrase in 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων occurs in Mt 2:1 without ηλιου (sun).

The seal of the living God ( σφραγιδα θεου ζωντος ). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος with θεου accents the eternal life of God (1:18; 10:6; 15:7) as opposed to the ephemeral pagan gods.

To whom it was given ( οις εδοθη αυτοις ). For εδοθη see on 6:2, 4, etc. The repetition of αυτοις in addition to οις (both dative) is a redundant Hebraism (in vernacular Koine to some extent) often in the Apocalypse (3:8). The angels are here identified with the winds as the angels of the churches with the churches (1:20).

To hurt ( αδικησα ). First aorist active infinitive of αδικεω, subject of εδοθη, common use of αδικεω in this sense of to hurt in the Apocalypse (2:11; 6:6 already), in Lu 10:19 also. The injury is to come by letting loose the winds, not by withholding them.

Hurt not ( μη αδικησητε ). Prohibition with μη and the ingressive aorist active subjunctive of αδικεω, not to begin to hurt.

Till we shall have sealed ( αχρ σφραγισωμεν ). Temporal clause of indefinite action for the future with αχρ (sometimes αχρις ου or αχρις ου αν ) and the aorist subjunctive as in 15:8; 20:3, 5 or the future indicative (17:7), usually with the notion of ascent (up to) rather than extent like μεχρ.

An (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply "till we seal," not "till we shall have sealed."

Upon their foreheads ( επ των μετωπων ). From Eze 9:4. Old word ( μετα, ωπς, after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (7:3; 9:4; 13:16; 14:1, 9; 17:5; 20:4; 22:4). For "the servants of God" ( τους δουλους του θεου ) who are to be thus marked linked with angels in the service of God see Re 1:1; 2:20; 19:2, 5; 22:3, 6.

The number of the sealed ( τον αριθμον των εσφραγισμενων ). Accusative case object of ηκουσα and genitive of the perfect passive articular participle of σφραγιζω. He did not see the sealing or count them himself, but only heard.

A hundred and forty and four thousand ( εκατον τεσσερακοντα τεσσαρες χιλιαδες ). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands ( χιλιαδες, 5:11). Nominative absolute, not agreeing in case either with αριθμον (accusative) or εσφραγισμενων (genitive). So as to the case of εσφραγισμενο.

Out of every tribe of the children of Israel ( εκ πασης φυλης υιων Ισραηλ ). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in 2:9; 3:9ff. and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Ge 35:22f.; 46:8ff.,49; Ex 1:1ff.; Nu 1:2; 13:4ff; 26:34; De 27:11f.; 33:6ff.; Jos 13-22; Jud 5; 1Ch 2-8; 12:24ff.; 27:16ff.; Eze 48) and given in various orders. In 1Ch 7:12 both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.