Revelation 10:6-11

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! ¹  10:7 But in the days ²  when the seventh angel is about to blow his trumpet, the mystery of God is completed, ³  just as he has ⁴  proclaimed to his servants ⁵  the prophets.” 10:8 Then ⁶  the voice I had heard from heaven began to speak ⁷  to me ⁸  again, ⁹  “Go and take the open ¹⁰  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ¹¹  I went to the angel and asked him to give me the little scroll. He ¹²  said to me, “Take the scroll ¹³  and eat it. It ¹⁴  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ¹⁵  I took the little scroll from the angel’s hand and ate it, and it did taste ¹⁶  as sweet as honey in my mouth, but ¹⁷  when I had eaten it, my stomach became bitter. 10:11 Then ¹⁸  they ¹⁹  told me: “You must prophesy again about many peoples, nations, ²⁰  languages, and kings.”

[10:6]  ¹ tn On this phrase see BDAG 1092 s.v. χρόνος.

[10:7]  ² tn Grk “But in the days of the voice of the seventh angel.”

[10:7]  ³ tn The aorist ἐτελέσθη (etelesqh) has been translated as a proleptic (futuristic) aorist (ExSyn 564 cites this verse as an example).

[10:7]  ⁴ tn The time of the action described by the aorist εὐηγγέλισεν (euhngelisen) seems to be past with respect to the aorist passive ἐτελέσθη (etelesqh). This does not require that the prophets in view here be OT prophets. They may actually refer to the martyrs in the church (so G. B. Caird, Revelation [HNTC], 129).

[10:7]  ⁵ tn See the note on the word “servants” in 1:1.

[10:8]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ⁷ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ⁸ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ⁹ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ¹⁰ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ¹³ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:9]  ¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ¹⁶ tn Grk “it was.” The idea of taste is implied.

[10:10]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ¹⁹ tn The referent of “they” is not clear in the Greek text.

[10:11]  ²⁰ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.