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Text -- Revelation 10:6 (NET)

Strongs On/Off
Context
10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay!
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Vision | Time | Sea | REVELATION OF JOHN | Oath | Meteorology and Celestial Phenomena | LAW IN THE NEW TESTAMENT | Jesus, The Christ | Heaven | God | Earth | Book | Angel | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Defender

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 10:6 - -- Sware ( ōmosen ). First aorist indicative of omnuō to swear.

Sware ( ōmosen ).

First aorist indicative of omnuō to swear.

Robertson: Rev 10:6 - -- By him that liveth ( en tōi zōnti ). This use of en after omnuō instead of the usual accusative (Jam 5:12) is like the Hebrew (Mat 5:34, Ma...

By him that liveth ( en tōi zōnti ).

This use of en after omnuō instead of the usual accusative (Jam 5:12) is like the Hebrew (Mat 5:34, Mat 5:36). "The living one for ages of ages"is a common phrase in the Apocalypse for God as eternally existing (Rev 1:18; Rev 4:9, Rev 4:10; Rev 15:7). This oath proves that this angel is not Christ.

Robertson: Rev 10:6 - -- Who created ( hos ektisen ). First aorist active indicative of ktizō , a reference to God’ s creative activity as seen in Gen 1:1.; Exo 20:11;...

Who created ( hos ektisen ).

First aorist active indicative of ktizō , a reference to God’ s creative activity as seen in Gen 1:1.; Exo 20:11; Isa 37:16; Isa 42:5; Psa 33:6; Psa 145:6, etc.

Robertson: Rev 10:6 - -- That there shall be time no longer ( hoti chronos ouketi estai ). Future indicative indirect discourse with hoti . But this does not mean that chrono...

That there shall be time no longer ( hoti chronos ouketi estai ).

Future indicative indirect discourse with hoti . But this does not mean that chronos (time), Einstein’ s "fourth dimension"(added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Rev 10:7), in answer to the question, "How long?"(Psa 6:10).

Vincent: Rev 10:6 - -- Swear by ( ὤμοσεν ἐν ) Lit ., " swear in ," a Hebrew idiom.

Swear by ( ὤμοσεν ἐν )

Lit ., " swear in ," a Hebrew idiom.

Vincent: Rev 10:6 - -- Should be time no longer ( χρόνος οὐκ ἔσται ἔπι ) Rev., correctly, shall be , etc. The meaning is not, as popular...

Should be time no longer ( χρόνος οὐκ ἔσται ἔπι )

Rev., correctly, shall be , etc. The meaning is not, as popularly understood, that time shall cease to exist, but that there shall be no more delay (so Rev., in margin) before the fulfillment of the divine purposes respecting the Church on earth. Possibly with allusion to the cry how long (Rev 6:10).

Wesley: Rev 10:6 - -- The six preceding trumpets pass without any such solemnity. It is the trumpet of the seventh angel alone which is confirmed by so high an oath.

The six preceding trumpets pass without any such solemnity. It is the trumpet of the seventh angel alone which is confirmed by so high an oath.

Wesley: Rev 10:6 - -- Before whom a thousand years are but a day. Who created the heaven, the earth, the sea, and the things that are therein - And, consequently, has the s...

Before whom a thousand years are but a day. Who created the heaven, the earth, the sea, and the things that are therein - And, consequently, has the sovereign power over all: therefore, all his enemies, though they rage a while in heaven, on the sea, and on the earth, yet must give place to him.

Wesley: Rev 10:6 - -- "But in the days of the voice of the seventh angel, the mystery of God shall be fulfilled:" that is, a time, a chronos, shall not expire before that m...

"But in the days of the voice of the seventh angel, the mystery of God shall be fulfilled:" that is, a time, a chronos, shall not expire before that mystery is fulfilled. A chronos (1111 years) will nearly pass before then, but not quite. The period, then, which we may term a non - chronos (not a whole time) must be a little, and not much, shorter than this.

Wesley: Rev 10:6 - -- chronos here mentioned seems to begin in the year 800, (when Charles the Great instituted in the west a new line of emperors, or of "many kings,") to ...

chronos here mentioned seems to begin in the year 800, (when Charles the Great instituted in the west a new line of emperors, or of "many kings,") to end in the year 1836; and to contain, among other things, the "short time" of the third woe, the "three times and a half" of the woman in the wilderness, and the "duration" of the beast.

JFB: Rev 10:6 - -- Greek, "liveth unto the ages of the ages" (compare Dan 12:7).

Greek, "liveth unto the ages of the ages" (compare Dan 12:7).

JFB: Rev 10:6 - -- This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Re...

This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Rev 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else.

JFB: Rev 10:6 - -- Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their ...

Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Rev 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Rev 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.

Clarke: Rev 10:6 - -- By him that liveth for ever and ever - The eternal, self-existent Jehovah, the Maker of all things

By him that liveth for ever and ever - The eternal, self-existent Jehovah, the Maker of all things

Clarke: Rev 10:6 - -- That there should be time no longer - That the great counsels relative to the events already predicted should be immediately fulfilled, and that the...

That there should be time no longer - That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.

Defender: Rev 10:6 - -- Daniel apparently saw the same glorified man in vision that John was seeing in reality (Dan 10:5-8; Dan 12:7). It may even be that both were describin...

Daniel apparently saw the same glorified man in vision that John was seeing in reality (Dan 10:5-8; Dan 12:7). It may even be that both were describing the same scene, the same proclamation and the same prophecy - the prophecy that there was yet a little time remaining for human repentance. In fact, Daniel records that there would still be "a time, times, and an half" (Dan 12:7), which corresponds to 3 1/2 years and agrees fully with the chronology of the remaining time indicated to John (Rev 11:2; Rev 13:5). Note also that the one who "liveth for ever and ever" is the Creator (Rev 4:11) and the Lamb (Rev 5:13), for they are one. "Because he could sware by no greater, he sware by himself" (Heb 6:13).

Defender: Rev 10:6 - -- The sworn assurance that there will be a supernatural consummation of all things must respond to the fact that there was a supernatural creation of al...

The sworn assurance that there will be a supernatural consummation of all things must respond to the fact that there was a supernatural creation of all things. Those who deny a real creation by God tend also to deny a purposeful consummation by God (2Pe 3:3-6).

Defender: Rev 10:6 - -- This does not mean that time itself will cease, for then the universe (which is a space/mass/time continuum) must also cease, and God has said it will...

This does not mean that time itself will cease, for then the universe (which is a space/mass/time continuum) must also cease, and God has said it will last forever (Psa 104:5; Psa 148:6). Rather, God's purging of the earth will not be further delayed after the "days of the voice of the seventh angel, when he shall begin to sound" (Rev 10:7)."

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 10:6 - -- And sware by him that liveth forever and ever - By the ever-living God: a form of an oath in extensive use now. The essential idea in such an o...

And sware by him that liveth forever and ever - By the ever-living God: a form of an oath in extensive use now. The essential idea in such an oath is an appeal to God; a solemn reference to Him as a witness; an utterance in the presence of Him who is acquainted with the truth or falsehood of what is said, and who will punish him who appeals to him falsely. It is usual, in such an oath, in order to give to it greater solemnity, to refer to some attribute of God, or something in the divine character on which the mind would rest at the time, as tending to make it more impressive. Thus, in the passage before us, the reference is to God as "ever-living"; that is, he is now a witness, and he ever will be; he has now the power to detect and punish, and he ever will have the same power.

Who created heaven, and the things that therein are, ... - Who is the Maker of all things in heaven, on the earth, and in the sea; that is, throughout the universe. The design of referring to these things here is what is just specified to give increased solemnity to the oath by a particular reference to someone of the attributes of God. With this view nothing could be more appropriate than to refer to him as the Creator of the universe - denoting his infinite power, his right to rule and control all things.

That there should be time no longer - This is a very important expression, as it is the substance of what the angel affirmed in so solemn a manner; and as the interpretation of the whole passage depends on it. It seems now to be generally agreed among critics that our translation does not give the true sense, inasmuch:

(a)\caps1     a\caps0 s that was not the close of human affairs, and

(b)\caps1     a\caps0 s he proceeds to state what would occur after that.

Accordingly, different versions of the passage have been proposed. Prof. Stuart renders it, "that delay shall be no longer."Mr. Elliott, "that the time shall not yet be; but in the days of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished."Mr. Lord, "that the time shall not be yet, but in the days of the voice of the seventh angel,"etc. Andrew Fuller (Works, vol. vi. p. 113), "there should be no delay."So Dr. Gill. Mr. Daubuz, "the time shall not be yet."Vitringa (p. 432), tempus non fore amplius , "time shall be no more."He explains it (p. 433) as meaning, "not that this is to be taken absolutely, as if at the sounding of the seventh trumpet all things were then to terminate, and the glorious epiphany - ἐπίφανεια epiphaneia (or manifestation of Jesus Christ) - was then to occur, who would put an end to all the afflictions of his church; but in a limited sense - restricte - as meaning that there would be no delay between the sounding of the seventh trumpet and the fulfillment of the prophecies."The sense of this passage is to be determined by the meaning of the words and the connection:

(a) The word "time"- χρόνος chronos - is the common Greek word to denote time, and may be applied to time in general, or to any specified time or period. See Robinson, Lexicon sub voce, (a, b). In the word itself there is nothing to determine its particular signification here. It might refer either to time in general, or to the time under consideration, and which was the subject of the prophecy. Which of these is the true idea is to be ascertained by the other circumstances referred to. It should be added, however, that the word does not of itself denote delay, and is never used to denote that directly. It can only denote that because delay occupies or consumes time, but this sense of the noun is not found in the New Testament. It is found, however, in the verb χρονίζω chronizō , to linger, to delay, to be long in coming, Mat 25:5; Luk 1:21.

(b) The absence of the article - "time,"not "the time"- would naturally give it a general signification, unless there was something in the connection to limit it to some well-known period under consideration. See the notes on Rev 8:2; Rev 10:3. In this latter view, if the time referred to would be sufficiently definite without the article, the article need not be inserted. This is such a case, and comes under the rule for the omission of the article as laid down by Dr. Middleton, part i. ch. 3: The principle is, that when the copula, or verb connecting the subject and predicate, is the verb substantive, then the article is omitted. "To affirm the existence,"says he, "of that of which the existence is already assumed, would be superfluous; to deny it, would be contradictory and absurd."As applicable to the case before us, the meaning of this rule would be, that the nature of the time here referred to is implied in the use of the substantive verb ( ἔσται estai ), and that consequently it is not necessary to specify it. All that needs to be said on this point is, that, on the supposition that John referred to a specified time, instead of time in general, it would not be necessary, under this rule, to insert the article. The reference would be understood without it, and the insertion would be unnecessary. This is substantially the reasoning of Mr. Elliott (vol. ii. p. 123), and it is submitted for what it is worth. My own knowledge of the usages of the Greek article is too limited to justify me in pronouncing an opinion on the subject, but the authorities are such as to authorize the assertion that, on the supposition that a particular well-known period were here referred to, the insertion of the article would not be necessary.

© The particle rendered "longer"- έτι eti - "time shall be no longer"- means properly, according to Robinson (Lexicon), "yet, still"; implying:

\caps1 (1) d\caps0 uration - as spoken of the present time; of the present in allusion to the past, and, with a negative, no more, no longer;

\caps1 (2) i\caps0 mplying accession, addition, yet, more, further, besides. According to Buttmann, Grammatical section 149, vol. i. p. 430, it means, when alone, "yet still, yet further; and with a negative, no more, no further."The particle occurs often in the New Testament, as may be seen in the Concordance. It is more frequently rendered "yet"than by any other word (compare Mat 12:46; Mat 17:5; Mat 19:20; Mat 26:47; Mat 27:63; Mar 5:35; Mar 8:17; Mar 12:6; Mar 14:43 - and so in the other Gospels, the Acts , and the Epistles); in all, 50 times. In the Book of Revelation it is only once rendered "yet,"Rev 6:11, but is rendered "more"in Rev 3:12; Rev 7:16; Rev 9:12; Rev 12:8; Rev 18:21-22 (three times), Rev 18:23 (twice); Rev 20:3; Rev 21:1, Rev 21:4 (twice); "longer"in Rev 10:6; "still"in Rev 22:11 (four times). The usage, therefore, will justify the rendering of the word by "yet,"and in connection with the negative, "not yet"- meaning that the thing referred to would not occur immediately, but would be hereafter. In regard to the general meaning, then, of this passage in its connection, we may remark:

(a) That it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into tim future Rev 10:11, and the detail that follows Rev. 11 before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as meaning that the affairs of the world were then to terminate.

(b) The connection, then, apart from the question of grammatical usage, will require some such construction as that above suggested - "that the time,"to wit, some certain, known, or designated time, "would not be yet,"but would be in some future period; that is, as specified, Rev 10:7, "in the days of the voice of the seventh angel, when he shall begin to sound."Then "the mystery of God would be finished,"and the affairs of the world would be put on their permanent footing.

© This would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the "mystery was then to be finished, and that the affairs of the world were to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this, as to make the solemn affirmation of the angel proper to correct a prevailing opinion, and to show that the right interpretation was not put on what seemed to be the tendency of things.

(d) As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; and that the impression that the Messiah was about to come, and the reign of saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel, to correct the misapprehension. It is true that this impression had existed in former times, and even in the early ages of the church; but, as a matter of fact, it was true, and eminently true, in the time of the Reformation, and there was, on many accounts, a strong tendency to that form of belief. The Reformers, in interpreting the prophecies, learned to connect the downfall of the papacy with the coming of Christ, and with his universal reign upon the earth; and as they saw the evidences of the approach of the former, they naturally anticipated the latter as about to occur.

Compare Dan 2:34; Dan 12:11; 2Th 2:3, 2Th 2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief, of the Reformers, and was frequently expressed in their writings. Thus, Luther, in the year 1520, in his answer to the pope’ s bull of excommunication, expresses his anticipations: "Our Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and (destroy with the brightness of his coming, that Man of Sin"(Merle D’ Aubig., vol. ii. p. 166). After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the emperor, he fell back for comfort on the same joyous expectation. "For this once,"he said, "the Jews, as on the crucifixion day, may sing their paean; but Easter will come for us, and then we shall sing Hallelujah"(D’ Aubig., vol. ii. p. 275). The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfillment of Daniel’ s prophecy. "My father,"said he, "the abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the Word alone. The subject exceeds all human comprehension. I cherish the best hopes"(Milner, p. 692).

In 1523 he thus, in a similar strain, expresses his hopes: "The kingdom of Antichrist, according to the prophet Daniel, must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against papal tyranny, from the Word of God, until the Man of Sin is deserted of all, and dies of himself"(Milner, p. 796). The same sentiments respecting the approach of the end of the world were entertained by Melancthon. In commenting on the passage in Daniel relating to the "little horn,"he thus refers to an argument which has been prevalent: "The words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of those years are not fulfilled, they will be shortened (a shortening intimated by Christ also, on account of our sins)."

The following manuscript addition to this argument has been found in Melancthon’ s hand, in Luther’ s own copy of the German Bible: "Written 1557 a.d., and from the creation of the world, 5519; from which number we may see that this aged world is not far from its end."So also the British Reformers believed. Thus, Dr. Latimer: "Let us cry to God day and night ... Most merciful Father, let thy kingdom come! Paul saith, The Lord will not come until the swerving from the faith cometh 2Th 2:3; which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off."Then, reverting to the consideration of the age of the world, as Melancthon had done, he says, "The world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 5552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the elect’ s sake. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off."

So again, in a sermon on the nearness of the second advent, he says, "So that peradventure it may come in my days, old as I am, or in my children’ s days."Indeed, it is well known that this was a prevalent opinion among the Reformers; and this fact will show with what propriety, if the passage before us was designed to refer to the Reformation, this solemn declaration of the angel was made, that the "time would not be yet"- that those anticipations which would spring up from the nature of the case, and from the interpretations which would be put on what seemed to be the obvious sense of the prophecies, were unfounded, and that a considerable time must yet intervene before the events would be consummated.

(e) The proper sense of this passage, then, according to the above interpretation would be "And the angel lifted up his hand to heaven, and sware by him that liveth forever and ever, That the time should not yet be; but, in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished."Appearances, indeed, would then indicate that the affairs of the world were to be wound up, and that the prophecies respecting the end of the world were about to be fulfilled: but the angel solemnly swears "by Him who lives forever and ever"- and whose reign therefore extends through all the changes on the earth - "by Him who is the Creator of all things,"and whose purpose alone can determine when the end shall be, that the time would not be yet. Those cherished expectations would not yet be realized, but there was a series of important events to intervene before the end would come. Then - at the time when the seventh angel should sound - would be the consummation of all things.

Poole: Rev 10:6 - -- And sware by him that liveth, &c. that is, by God; for this description can agree to no other, neither is it lawful to swear by any other: see Dan 12...

And sware by him that liveth, &c. that is, by God; for this description can agree to no other, neither is it lawful to swear by any other: see Dan 12:7 .

That there should be time no longer there shall be an end of the world, so some; but this John knew well enough. It is rather to be understood of the time of the fourth monarchy, the Roman empire should come to an end; or, the time of the afflictions of the church, whether by pagan or antichristian enemies, should be no more.

Haydock: Rev 10:5-6 - -- The angel....swore....that time shall be no longer. This seems to favour very much the exposition of those interpreters who think that all these thi...

The angel....swore....that time shall be no longer. This seems to favour very much the exposition of those interpreters who think that all these things are not to be fulfilled till some short time before the end of the world. Others (of which see Alcazar, &c.) take this to be a prediction of the ruin and destruction of the Jews, particularly under the emperor Adrian. Others (see the bishop of Meaux) understands by this, that the time was approaching when God, by his judgments, would put an end to the idolatry and heathen worship of pagan Rome, and that his providence would make the Christian faith triumph over all its adversaries, and his Church flourish, as foretold by the ancient prophets; that is, this should come to pass when the seventh Angel should sound his trumpet. (Witham)

Gill: Rev 10:6 - -- And sware by him that liveth for ever and ever,.... That is, by the living God, who is the true God: and is so described to distinguish him from idol ...

And sware by him that liveth for ever and ever,.... That is, by the living God, who is the true God: and is so described to distinguish him from idol gods, who have no life nor breath in them; and to assert the excellency and perfection of his nature, who has life in himself originally, and independently, is the fountain of life to all creatures living, and who are supported in their life and being by him; and so he always was, is, and ever will be; this is the same as swearing by Ancuialus p:

who created heaven, and the things that therein are; the airy, starry, and third heavens, and the inhabitants of them, the fowls of the air, the sun, moon, and stars, and the angels of heaven, as well as the souls of departed saints, and the bodies of as many as are there:

and the earth, and the things that therein are; men, beasts, and creeping things, trees, herbs, minerals, &c.

and the sea, and the things which are therein: the several sorts of fishes in it: this is also said to distinguish the great God from all false gods, who made not the heavens and the earth, who alone is, and ought to be the object of an oath, or by whom an oath is to be made, and not any creature whatsoever; and since the Angel that here swears is the Lord Jesus Christ, this may be understood of him either as man, swearing by God the Father, in which respect the Father is greater than he; or as a divine person, and so swears by himself, Heb 6:13; for to himself do these characters belong of living for ever and ever, and of having made the heaven, earth, and sea, and all in them: the thing he swears to is,

that there should be time no longer which is not to be understood of the cessation of time, and the swallowing of it up in eternity, at the end of all things, when it will be no more measured out by the revolutions of the sun and moon, which will then be no more; for this did not take place upon the angel's oath, or at the time this vision refers to; for after this, there is to be time for the seventh angel to sound his trumpet in, though perhaps that is excepted in the next verse; and after the sounding of that, there will be the space of a thousand years, in which Christ will reign with his people on earth; and after that there will be some space of time for the Gog and Magog army to attack the beloved city; all which will be before the end of all things, or before eternity, properly speaking, takes place; and besides, such an illustrious appearing of Christ as before described, and so solemn an oath as is here made, do not seem necessary to ascertain a truth which nobody doubts of; and everyone knows that after this world, and all things in it are at an end, time will be no more. The true key to this passage is Dan 12:7; where the man clothed in linen swears, that to the end of wonders should be a time, times, and a half, and here the angel swears that time should be no longer; that is, that these time, and times, and half a time, should be no longer; that these dates would be up, and the events affixed to them be accomplished, when the seventh angel should begin to sound his trumpet: the same divisions of time are made in Rev 12:14; and are the same exactly with the 1260 days, or years, and the forty two months of years, so often mentioned in this book: for a time is a prophetic year, that is, 360 years; and times are two prophetic years, or 70 years; and half a time is half a prophetic year, or 180 years, in all 1260 years: now add the several events to be accomplished in this period of time, and it will give the full sense of this passage thus; the angel swears that the thee of antichrist's reign, his tyranny over the saints, his persecution of them, which was to last forty two months, Rev 13:5, should be no longer; nor of the holy city being trodden under foot by the Gentiles, the Papists, which bears the same date, Rev 11:2, and is called the times of the Gentiles, Luk 21:24; nor of the witnesses prophesying in sackcloth, which has just the same measure of duration, Rev 11:3; nor of the church's retirement, and being hid in the wilderness, Rev 12:14; in short, the time of the four monarchies, and of the last of them, the Roman, and of the last branch of that, the Papal, should be no more than till the sounding of the seventh trumpet, when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; Rev 11:15; the words will bear to be rendered, as some have observed, "that there should be delay no longer"; that is, of the coming and kingdom of Christ; though the bridegroom has tarried, he will come, and will not tarry beyond the time the angel swears to; every seal of the sealed book is a delay of, and a stop upon, the open appearance of Christ's kingdom; and the opening of every seal is an advance to it; and when the sixth seal was opened, and Paganism destroyed, and Christianity spread throughout the empire, the kingdom of Christ might have been expected to have appeared; but there was a seventh seal to be opened, which was a stop upon it, and which when opened brought ruin and destruction upon the Christian empire, both western and eastern, under the first six trumpets; and till the seventh sounds there will be a delay of Christ's kingdom, but when that sounds there will be no more a delay.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rev 10:6 On this phrase see BDAG 1092 s.v. χρόνος.

Geneva Bible: Rev 10:6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, a...

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Commentary -- Verse Range Notes

TSK Synopsis: Rev 10:1-11 - --1 A mighty strong angel appears with a book open in his hand.6 He swears by him that lives for ever, that there shall be no more time.9 John is comman...

MHCC: Rev 10:1-7 - --The apostle saw another representation. The person communicating this discovery probably was our Lord and Saviour Jesus Christ, or it was to show his ...

Matthew Henry: Rev 10:1-7 - -- Here we have an account of another vision the apostle was favoured with, between the sounding of the sixth trumpet and that of the seventh. And we o...

Barclay: Rev 10:5-7 - --The angel now makes an announcement and affirms it with an oath. Sometimes the announcement has been taken to mean that "Time shall be no more". Th...

Constable: Rev 4:1--22:6 - --III. THE REVELATION OF THE FUTURE 4:1--22:5 John recorded the rest of this book to reveal those aspects of the f...

Constable: Rev 10:1-11 - --E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10 ...

Constable: Rev 10:5-7 - --2. The announcement of the mighty angel 10:5-7 10:5 The fact that the angel took an oath and swore by God seems to confirm that he is not God. Lifting...

College: Rev 10:1-11 - --REVELATION 10 3. Interlude: The Mighty Angel and the Two Witnesses (10:1-11:14) As we noted above, each of Revelation's three visions of the future ...

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Introduction / Outline

Robertson: Revelation (Book Introduction) THE REVELATION OF JOHN ABOUT a.d. 95 By Way of Introduction Difficulty in the Problem Perhaps no single book in the New Testament presents so ...

JFB: Revelation (Book Introduction) AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes ...

JFB: Revelation (Outline) TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOL...

TSK: Revelation (Book Introduction) The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language i...

TSK: Revelation 10 (Chapter Introduction) Overview Rev 10:1, A mighty strong angel appears with a book open in his hand; Rev 10:6, He swears by him that lives forever, that there shall be ...

Poole: Revelation 10 (Chapter Introduction) CHAPTER 10

MHCC: Revelation (Book Introduction) The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of...

MHCC: Revelation 10 (Chapter Introduction) (Rev 10:1-4) The Angel of the covenant presents a little open book, which is followed with seven thunders. (Rev 10:5-7) At the end of the following p...

Matthew Henry: Revelation (Book Introduction) An Exposition, with Practical Observations, of The Revelation of St. John the Divine It ought to be no prejudice to the credit and authority of this b...

Matthew Henry: Revelation 10 (Chapter Introduction) This chapter is an introduction to the latter part of the prophecies of this book. Whether what is contained between this and the sounding of the s...

Barclay: Revelation (Book Introduction) INTRODUCTION TO THE REVELATION OF JOHN The Strange Book When a student of the New Testament embarks upon the study of the Revelation he feels him...

Barclay: Revelation 10 (Chapter Introduction) The Unutterable Revelation (Rev_10:1-4) The Divine Announcement Of The End (Rev_10:5-7) The Joy And The Sorrow Of The Messenger Of God (Rev_10:8-1...

Constable: Revelation (Book Introduction) Introduction Historical background The opening verses of the book state that "John" wr...

Constable: Revelation (Outline) Outline I. The preparation of the prophet ch. 1 A. The prologue of the book 1:1-8 ...

Constable: Revelation Revelation Bibliography Abbott-Smith, George. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & ...

Haydock: Revelation (Book Introduction) THE APOCALYPSE OF ST. JOHN, THE APOSTLE. INTRODUCTION. Though some in the first ages [centuries] doubted whether this book was canonical, and ...

Gill: Revelation (Book Introduction) INTRODUCTION TO REVELATION That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, a...

Gill: Revelation 10 (Chapter Introduction) INTRODUCTION TO REVELATION 10 This chapter contains a vision of an angel of a wonderful appearance, the voices of the seven thunders, and an order ...

College: Revelation (Book Introduction) PREFACE This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God'...

College: Revelation (Outline) OUTLINE I. PROLOGUE - 1:1-20 A. Introduction to the Prophecy - 1:1-3 B. Sender - 1:4a C. Recipients - 1:4b D. Prescript - 1:4c-5a E. ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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