In Daniel's prophecy, the word end used in this verse contributes very little to any misunderstanding about "the end."
V. 28 means, "This explanation is the full extent of all the things concerning your people, Israel." See also 10:14.
Daniel, like John, watched as the judgments of the last days in visions were shown being carried out from the presence of the LORD's heavenly throne.
The Hebrew/Aramaic, soph, is found in Daniel only at:
Now, concerning the Word, [i.e., the matter] of the full extent (of all things), further details are revealed to John.
- 4:11 - the sight thereof to the end of the earth.
- 4:22 - dominion to the end of the earth.
- 6:26 - his dominion to the end of the earth.
- 7:26 - But the judgment shall sit; and they shall take away his dominion to consume and to destroy (it) to the end.
- 7:28 - Hitherto is the end of the matter.
1 After this I looked and behold a door opened in heaven and the first voice that I heard, as it were, of a trumpet talking with me; which said, Come up here, and I will show thee things which must be hereafter.
"After;" meta, 3326. Vine omits any definition. Here it is used in the objective case (the Greek accusative case). The word usually is translated as with or after, (never as behind). Where the appearance of meta is not used with an induced meaning of falling within the long years after the prophecy was given to John, the text of the prophecy springs alive. Misleading definition of words takes away the powerful meaning of the Holy Scriptures. Any calculated addition to or taking away from the text is the work of error, and is condemned by this very prophecy!
The induced meaning of meta as within a period of long time afterward is used to support the "continuous history" theory in the interpretation of the Revelation of Jesus Christ.
(Young points out that Cruden's word meanings are "decidedly" biased toward his personal religious conviction. Vine, too, [see one example above] exposes his own prejudices with certain of his word definitions).
Such selective definition of words in translation allowed for the first twisting of the gospel and doctrine of Jesus Christ. Then the insertion of the history of the "continuing Church Age" (postdating the time the prophecy was given to John) was added to support the established Church in its supersessionist claim to be the temporal ruler of "the kingdom of God."
Babylon, apostate or otherwise, never was "the kingdom of God," and never as the Holy Scriptures define "the kingdom of heaven." Israel is the only nation ever chosen by the LORD of the heavens and the earth to rule over "the kingdom of God" on the earth. Daniel's prophecy is manifestly about the time of the restoration of the kingdom to Israel, and nothing more.
The temporal rule of "the kingdom" never changed, except to be taken by violence of antichristian, anti-Semitic, ungodly 'men.'
"This;" tauta; 5023-4. These (things); plural of this; houtos, the indefinite pronoun or adjective. In Chapter One John was instructed: "Write the things which you saw, and what they are, and what is going to take place with these things," v. 19. This is the text, which the translators have garbled since they did not understand the prophecy (or who understood it only too well, for their taste) - because the prophecy of Jesus' "day" is meant "to show to his servants what must take place quickly," v. 1. Be assured - as he said - that "Not everyone that says to me, Lord, lord, shall enter into the kingdom of the heavens, except he who does the will of my Father Who is in the heavens," Matthew 7:21.
There is no "hereafter" or "after this" as the apostasy now supposes. It is "herewith," and "with this" day of the LORD and His messiah.
With the receipt of the messages to the assemblies in Asia, John writes of the signs that he saw. He writes of what they represent. And he writes about what is going to take place along with the signs that he saw.
The signs of the day of the LORD are the events of the restoration of the kingdom to Israel and of the arrival of Jesus Christ as Israel's king. The "signs" are matters of Old Testament prophecy. For this time and the manner of the coming of "the things," the servant of Jesus Christ must "watch," Rev. 1:3. The things quickly establish the kingdom of God. "In your patient waiting, possess ye your souls," Luke 21:19.
"Looked;" ideo, #1492. Usual verb for "look;" to see, by eye's perception.
"Behold;" idou, #2400. The exclamatory form for, to look, or to see, calls attention to something significant or surprisingly new. It means "Observe!" The word - an asteismos - appears 29 times. Pay attention where these flags appear!
An expression of feeling by way of politeness. It is used as a change
involving the application of words as an addition affecting the sense of
the words by way of reasoning; this is the way John uses the asteismos.
The LORD is a temple of the Holy Spirit, and Jesus Christ is His Father's door. This is a mystery that Trinitarians have not yet fathomed. Because they have not, their house's foundation is laid on sand. The mystery also puzzles the Jews who cannot yet understand the working of the LORD through His Messiah, despite the commanding S'hema: "Hear O Israel, the LORD our God is One.." (Name). The LORD is now sitting in His heavenly Most Holy Place, but the Lord, Jesus Christ, our advocate with the Father, now stands in the heavenly Holy Place (in the ante-chamber to the Most Holy, in Aaron's place) ministering for our good while waiting to be seated as a ruler with the Father...
"Opened;" anoigo, 455. Only translated as, open. The door to "heaven" is open only to the elect of Christ who have been "taught of God" to see and to hear His Word. When is the door literally shut to all who have been called? See the Parable of the Virgins, Matthew 25, (Luke 13). Also see 11:19; 15:5; 19:11, texts which amplify about the open situation.
"First;" protos, 4413. This sound or voice is the first one heard in 1:10, 12, 15; and in 3:20. Note the location and source of this voice!
"Voice;" phonee, 5456. A voice, sound; or, noise. See Rev. 1:10 and 15 where phonee is represented as both a voice and a sound.
"As;" hos.
"Trumpet;" salpinx, 4536. The voice that is talking to John sounds like a trumpet! I.e., a megaphone; which, literally means a "large sound."
"Said." The "large sound" utters what is distinguished by John as speech.
"Come up;" anabaino, 3050. To ascend; to rise up, by walking. The root is baino; to walk. See Psalm 24:3; 15:1. John is "walked up" into the heavenly place.
"Here;" hode, 5602. To "this place." The place, of course, is the vantage point of the voice and of the things which are to be displayed to John as "signs" to watch for (Rev. 1:3) to come to pass upon the earth.
"Show;" deikinuo, 1166. The word means to show, or to exhibit (things) to look at. The word is found in Rev. 1:1; 4:1; 17:1; 21:9,10; 22:1,6,8. The exhibition obviously indicates by pictures the "signs" which introduce the establishment of the kingdom of God, according to Daniel's prophecy, and other Old Testament prophecies; but initially based upon Daniel's prophecy. Hence, the Lord's warning in the Gospel records concerning that particular prophet: "Whosoever readeth, let him understand." (3539).
In the synagogue the reader had the responsibility to define the words of his text accurately when he was called to read and expound the Haftorah. Today, in other non Hebrew assemblies, the reading is not so carefully practiced as it was in the first assemblies of Jesus Christ. When the true meaning of the Word is lost upon the "reader," error is sure to creep in amongst those who listen.
"Things which must be hereafter." The events which are shown to John must be, but not "hereafter", as if the "hereafter" is fulfilled during any coming years of "continuous history." The events of the last 1,260 days are depicted as "signs" which John sees as he is commanded to "write" of the other things concerning those "signs." These events happen with the signs of the coming of the Lord.
Each sign, and John's later detailed narrative concerning the sign must be observed together: i.e., here and with. A clear understanding of Daniel's prophecy is the key to the events of the Lord's apocalypse when Jerusalem is surrounded by the armies of the nations during the 1,260 days of these two prophecies.
- Point to reflect upon:
The translation of meta as after is a major stumbling block in the study of the prophecy. The events of "the things which must be" are confirmatory heralds of the Lord's second coming.
2 And immediately I was in the spirit and behold a throne was set in heaven, and one sat on the throne.
Daniel's desire to know the end of the matter, 7:28, 9:23, is the same desire as was held by the apostles of the Lord, when they too demanded of him answers concerning the end of the "world," Acts 1:6- 8; Mark 14:9; 16:15. "And with many such parables spoke he The Word unto them, as they were able to hear it. But without a parable spoke he not unto them; and when they were alone, he expounded all things to his disciples," per Mark 4:33-34. (...The same thing is recorded in Luke 24:27-32, 44-48.) That Old Testament information to which the disciples of Jesus were already privy to as "new teaching," is expanded and detailed in the book of the Revelation. The book resumes all the prophetic Word where the narrative in Daniel 12:12 leaves off. It fleshes out other details of events which are related to the time of "the last days."
"And immediately I was in the spirit and behold a throne was set in the heaven, and one sat on the throne." This verse is a quote from Daniel 7:9. Keep Daniel's book before you as you study the texts. Was John taken into the far, far realm of the heavens? Or was John, in vision, simply taken "into the sky" to the place where the judgment throne will be set during the time of "the end?"? To the sanctuary of the house of Ezekiel's prophecy, Chapters 40:2? To the mountain? To the hill of the LORD, Psalm 24:3? Wherever John is taken (probably, in the sitting for the judgment to come, to Mt. Zion in Jerusalem, per Hebrews 12:22-24), to the site where he in spirit sees the Cloud, the throne and its occupant. "As in Sinai..." Refer to Exodus 19.
This "throne" is not merely an ornate seat. Its following description
encompasses the membership of the full council of the LORD, with hints
about the functions of each of the LORD's attendant council members as
"the things" of the day progress...
3 And he that sat was to look upon like a jasper and a sardius stone; and there was a rainbow round about the throne, in sight like an emerald.
This verse continues the theme from Daniel. But the text now provides more descriptive detail of the heavenly creatures who accompany and surround the throne of the LORD. It ought not to be any matter of conjecture as to why this is here revealed. Are not the "elect" chosen of God to share in the reign upon earth as kings and priests of the Lord and of God, the Father? So, the elect are now made more familiar with the council and the working of all His heavenly rulers.
The throne of the LORD is portable; carried by His cherubim. This is a fact first made known by the first appearance of the Almighty God on Mt. Sinai, but made quite clear in the Law of Moses where the instructions for the furniture of the tabernacle are laid out. The throne of the LORD therefore is a movable throne, going where the LORD wills to visit....
God generates light, He is light; and the LORD/Lord is the Light of the world. This theme of light is central to both Testaments of the Holy Scriptures. The aspect of the light that is generated by His spirit of holiness is shown. It glows with the colors of the sardius and the jasper, reddish and crystalline colors, and emits around His throne the aura of an emerald glow. This is the source of life.
"He that sat." The One who is Lord over all is shown seated in His central position of power, might, and authority. It is a circle of overpowering light.
"Jasper" is an opaque variety of quartz, usually red, brown or yellow.
"Sardius" is a stone of sard; deep brownish red and translucent.
A "rainbow" is an arch of prismatic colors, caused by refraction, reflection and dispersion of light. When seen upon the earth the rainbow is caused by raindrops falling through the air and is created by interaction with the sun's light. The other notable reference in the New Testament is in Revelation 10:1, where the LORD's promised "messenger" is endowed with a like "rainbow upon his head." In his first coming, the Lord said "I am the light of the world."
"Throne;" thronos, 2362. See Rev. 1:4 and 3:21 for pertinent facts. In Daniel 7:9, throne is korse, Aramaic; the Hebrew equivalent is kisseh. "His throne (was like) flames of fire; its wheels (were) burning fire. A river of fire ran and issued from before Him." Together the texts of Daniel and Revelation show the generation of His Holy Spirit as it works while GOD rests upon his throne! It is an awesome sight.
John has been brought into the heavenly places in order to observe a
very significant ceremony - the commissioning of the Lamb for his return
to the earth...
4 And round about the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
"Round about;" kuklothen, 2943. Vine says the word signifies to encircle or surround. Its root is kukloo; to move in cycles, to encompass, citing Luke 21:20 as example. (The Hebrew equivalent is sabib, sabab.) The word does not mean, a literal circle; it refers to the extent of the circuit. The text usually describes this limit.
"Twenty-four." There is no reason to doubt that this is a real number.
"Thrones, 24." These are seats that are privy to the chief throne.
"Elders;" presbuteros, 4245. The word is an adjective of age that is often misused as a noun. The "elderly ones" are senior individuals of the LORD's council.
"Sitting;" katheemai, 2521. The posture of sitting. In this instance, the "elders" are sitting in their positions of authority.
"Clothed; periballo, 4016. The matter of clothing is crucial to the judgment, Daniel 7:10. The nature of the clothing is a matter of New Testament doctrine also, that is in accordance with the Law, the prophets, and the Writings. See Rev. 3:5,18, (in the letters) for the Lord's preliminary exhortation concerning the required white clothing.
"Raiment, white;" himation, 2440. This is the basic clothing color of the Holy Spirit; it is a garment of white light...
"Heads;" kephalee, 2776. From kapto; to seize. The head "seizes" the thoughts of the heart, which is the mind. From this position comes forth all evil, and any good, of the natural man by the spirit that now dwells in him. The corrupt present spirit of man - diabolos - knows both good and evil, but is forbidden to live forever in the flesh, Genesis 3:22.
The apostasy, however, expects that an "immortal soul" is reunited with the body and "taken to heaven" at "the rapture." ("Soul" is Old English for "self," the body. The early apostasy from the church of Christ borrowed the doctrine from the Greeks, principally Plato and Aristotle. The Reformationists reaffirmed the doctrine of immortal souls as definitive of themselves. They mix unscriptural language and switch their metaphor, so to create a philosophy of "another gospel" that is unrecognized in the Holy Scriptures.)
"Crowns;" stephanos, 4735. The stephan is a wreathed circlet that is worn upon the head by royal persons. The design varies according to the prominence of the wearer of the circlet. The wreath cast in a precious metal exhibits also the hierarchical status of the wearer.
"Gold." The most precious and desirable of metals for the purpose.
5 And out of the throne proceeded lightnings and thunders and voices; and seven lamps of fire burning before the throne, which are the seven spirits of God.
"Proceeded;" ekporoumai, 1607. To come forth, issue from, depart. In the New Testament both a fire and a sword proceeds from the different "mouths." Water too proceeds out of the throne of God, 22:1.
"Lightnings;" astraphee, 796. The sudden, brilliant flashes of light that fall toward earth, when a weather tempest is active in the heavens. "A river of fire ran and issued from before Him," says Daniel 7:10.
"Thunders;" brontee, 1027. The dull rumbles or sharp cracks of sound from the heavens that are heard mostly along with a change of weather conditions. Both the lightnings and the thunders actively rumble to and fro from the location of the throne.
"Voices;" phonee, 5456. Usually translated as, voice. The audible "sound" that accompanies both of the previous two phenomenon.
In modern theology, the acts of God are attributed to the "laws of nature." This philosophy was revived (in his late years) by Bishop Newton, during the early years of the Reformation. Darwin's theory of evolution is built upon those "laws of nature" which he supposed to have an origin altogether from earthly elements. However, the Scriptures give the creative glory and praise to God who created and rules the earth from the place of His throne. What is a man that God is mindful of him?
"Lamps, [seven];" lampas, 2985. The word means the torch, the vessel in which the fire burns. These "torches" are (explained as) "the seven spirits of God." In a like manner Daniel's prophecy states that, "A thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him," 7:10. See the comment in Hebrews 1:7, concerning these ministers. Daniel's text hardly refers to those about to be judged, but instead, refers to those countless thousands who stand ready to minister in service wherever the LORD's work may require their ministration. Compare John 5:35, the bright and shining light!
"Seven lamps of fire" (are) "burning before the throne."
Burning; kaio, 2545. Read Rev. 1:12-16 here. These "burning lamps"
are positioned in the sight of the throne and the elders and the living
creatures. These are the seven vessels of the spirits of the LORD that
ever burn in the sight of the LORD and His councilors.
6 And before the throne, a sea of glass like crystal, and in the midst of the throne, and round about the throne, four living creatures full of eyes in front and behind.
"Crystal;" krustallos, 2930. From kruos: frost. The sea, of glass-like crystal, is in sight of the throne of the LORD. It was foreshadowed by the laver in the O.T. That this is a reference to the laver can be proved from Revelation 15:2, where the sea is mentioned in relation to the place of the singers in the temple.
Ezekiel 47 prophesied of the water which will flow from the south side of the altar. The river of the water of life, Rev. 22:1, is also described as "bright as crystal." Like the crystal "sea" of glass, crystals of frost are very lovely in the shining light.
"Midst;" mesos, 3319. Among; between; middle.
"Living creatures;" zoon, 2226. These are the carriers - the transporting creatures - of the LORD and His Glory, the cherubim of which Paul once wished to speak of in detail (see Hebrews 9:5), but then could not, because of his present exposition of related holy ordinances. These heavenly living creatures are not made of flesh, as their description readily shows.
"Full;" gemo, 1073. Filled in the inside, i.e.., they contain; being full of (a capability to see things) as the next word shows.
"Eyes;" ophthalmos, 3788. What we would identify as the organs of sight. Note that the reference in Hebrews 1:7 to the "flames" also likens the flames to "eyes." The living creatures appear to be fiery in character.
"In front;" emprosthen, 1715. A position that looks to the face.
"Behind;" opisthen, 3693. A position that looks to the back.
The eyes of the living creatures perceive visibly in a peculiar dual mode;
they see backward and forward. They have other unique characteristics too.
7 And the first living creature was like a lion, and the second living creature like a calf, and the third living creature had a face like a man, and the fourth living creature like a flying eagle.
Three of the living creatures have aspects that are likened to the resemblance of certain animals; the lion, the calf, the flying eagle, while the other living creature is seen "having the face of a man."
"Like;" homoios, 3664. They resemble in their sameness.
"Lion." The aspect of the lion is the feature that is vividly exhibited in "the lion of the tribe of Judah" who prevails...
"Calf." The notable aspect of the calf is that of burden bearing in its maturity; and of its appointed use as a victim of sacrifice.
"Man." The resemblance of the man's face is peculiar to his being created in the likeness of the angels, for the glory of the Father who authorized his creation.
"Flying eagle." The flying eagle describes the exalted position and far, all seeing ability, and tender concern of its young. The lion, calf, eagle and man aspects all carry some part of the majesty of the LORD's creation. The [two] cherubim which overshadow the ark of the covenant are in appearance shown like the flying eagle - with wings extended...
- Point to reflect upon:
Whatever other points this study may reveal, and however simplistically they may be presented, it seems apparent that the text of the prophecy is expounding a theophany of the LORD as we may expect to see it in the days when the LORD "sits" in the judgment. Certainly there has been no real light shed on the topic of theophany since the early 1800's when the depth in searching the Bible in study was much deeper than in the present days.
8 And the four living creatures had each of them six wings about and within full of eyes; and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty who was, and is, and is to come.
"Six." Reference Isaiah 6:1-4, the Old Testament prophecy of the great desolation to which this text obviously is related. John 12:41 refers to this "His glory" when Isaiah spoke of His appearance which "is to come." Cp. Isaiah 6:4 with the site of Rev. 14:7 and 15:8.
"Wings;" pterux, 4420. See 12:14; Luke 13:34.
"About;" kuklothen, 2943. Surrounding the body.
"Within;" esothen, 2081. Inwardly; inside the wing.
"Full of eyes." The phrase is the same, as above; but here the "eyes" are attributed to the six wings, being round about and inside. The eyes are visual apparatus. In the world of birds, the peafowl has tail plumage that appears "like eyes." But, the living creatures have instead, wings "full of eyes."
"Rest;" anapausis, 372. They never pause their praise.
"Day and night." The LORD has a covenant with the day and the night, Jeremiah 33:20. That covenant cannot be broken by any man, even though one man - Mede - tried to break it by the subtlety of converting the "days" of the Lord's apocalypse into the past "years" of men.
"Holy;" hagios, 40. Isaiah 6:1-3; also Leviticus 19:2; 1 Samuel 2:2; Psalm 99.
"LORD God Almighty;" kurios, 2962; ho theos, 2316; ho pantokrator, 3841. Literally, (the) Lord, the God, the almighty. God, the Father of all life.
"Who was, ..is, is to come." There should be no uncertainty as to the identity of the One who sits upon the throne. Nor any question whether He is "to come." For, as the text plainly states, He "is to come." Just "where" He is coming to, to execute His own judgments, is the question.
The day of judgment "sits," as Daniel 7:10 says. The text pictures the
throne and council of the LORD with a description of all His creatures
and their work in association with the LORD's day, in readiness to begin
the work of "the day."
9 And when these living creatures shall give glory and honor and thanksgiving to Him who sits upon the throne, who liveth forever and ever...
"When;" hotan, 3752. At the time when the "giving" by the living creatures occurs, the elders also promptly do their activity.
"Glory;" doxa, 1391. The opinion or estimation that favors the recipient of the glory, giving the credit to Him.
"Honor;" timee, 5092. The valuation our opinion places on things.
"Thanksgiving;" ukaristia, 2169. The word simply means to give thanks appreciatively and voluntarily; i.e., well and freely. (The apostasy makes the "eucharist" to be the partaking of the bread and wine.)
"For ever;" aion; 165. The ages; eternity.
"Ever;" 165. He lives for the ages of the ages.
10 The four and twenty elders shall fall down before Him who sits upon the throne and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne..,
At the time the living creatures give the glory, honor, and thanksgiving to God, the 24 elders also participate in the service...
"Fall down;" pipto; epeson, 4098. From standing to a lower posture.
"Worship;" proskuneo, 4352. To admire. Note that the two stances are performed together, as they offer their crowns to the King. The purpose of this offering is given in the next verse.
"Cast;" ballo, 906. To put into place (however the context requires).
This word is prominent in Chapter Twelve, where the positioning of (things)
brings about the final conflict in the controversy of Zion. Behold!
11 (Saying) "Thou art worthy. O LORD, to receive glory and honor and power, for Thou hast created all things; and for Thy pleasure they are, and were created."
"Worthy;" axios, 514. The ability to contain value; to befit; to have a price.
"Receive;" lambano, 2983. To take receipt; to accept.
"Glory;" doxa, 1391. The total assessment of thought concerning the worthiness exhibited.
"Honor;" timee, 5092. The care and concern inherent in the glory; respect.
"Created;" ktizo, 2936. The acts of "creation" are in the Scriptures always attributed to the works of God, who is the Sole Creator and the One Name over all His creatures. The laws of nature are praised and practiced by the ungodly.
"Pleasure;" theleema, 2307. The will of God.
This action by the LORD's council, with their acclamation, shows them as voluntarily tendering their resignation of office to the Him. This event signifies that a change in government is about to take place with which the council members are all in complete agreement.
The offering of their service before the throne, by the elders and the living creatures, affirm their agreement in the whole purpose of God concerning his creation of man upon the earth.
An appropriate document is at hand for use in the judgments to come during the Lord's "day." The document's presentation, and a review of its content and its names, follows in the next chapter of the prophecy.
Refer back to
NOTE on ... The Judgment.