Teks -- Revelation 4:8 (NET)

4:8 Each one of the four living creatures had six wings and was full of eyes all around and inside. They never rest rest day or night, saying: “Holy Holy Holy is the Lord God, the All-Powerful, Who was and who is, and who is still to come!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 4:8 - Each one of them

Each one of them ( hen kath' hen autōn ).

"One by one of them,"a vernacular idiom like heis kata heis in Mar 14:19.

Robertson: Rev 4:8 - Having

Having ( echōn ).

Masculine participle again as in Rev 4:7, though zōon neuter.

Robertson: Rev 4:8 - Six wings

Six wings ( ana pterugas hex ).

Distributive use of ana , "six wings apiece"as in Luk 10:1 (ana duo , by twos). Like Isa 6:2, not like Eze 1:6, where only four wings are given apiece.

Robertson: Rev 4:8 - Are full of

Are full of ( gemousin ).

Plural verb, though zōa neuter, to individualize each one.

Robertson: Rev 4:8 - Round about and within

Round about and within ( kuklothen kai esōthen ).

Perhaps before and behind (Rev 4:6) and under the wings, "pointing to the secret energies of nature"(Swete).

Robertson: Rev 4:8 - Rest

Rest ( anapausin ).

See also Rev 14:11. Old word (from anapauō , to relax), as in Mat 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).

Robertson: Rev 4:8 - Day and night

Day and night ( hēmeras kai nuktos ).

Genitive of time, by day and by night.

Robertson: Rev 4:8 - Holy, holy, holy

Holy, holy, holy ( hagios , hagios , hagios ).

"The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God"(Charles) in the trisagion (triple repetition of hagios ).

Robertson: Rev 4:8 - Is the Lord God

Is the Lord God ( Kurios ho theos ).

See Isa 6:3. The copula estin (is) is not expressed, but is implied.

Robertson: Rev 4:8 - The Almighty

The Almighty ( ho pantokratōr ).

See note on Rev 1:8.

Robertson: Rev 4:8 - Which was and which is and which is to come

Which was and which is and which is to come ( ho ēn kai ho ōn kai ho erchomenos ).

Just as in Rev 1:4, Rev 1:8, but with the order changed.

Vincent: Rev 4:8 - Had

Had ( εἶχον )

The best texts read ἔχων having , the participle in the singular number agreeing with each one .

Vincent: Rev 4:8 - Each of them

Each of them ( ἕν καθ ' ἑαυτὸ )

Lit., one by himself . The best texts read ἕν καθ ' ἕν one by one or every one . Compare Mar 14:19.

Vincent: Rev 4:8 - Six wings

Six wings

Compare Isa 6:2. Dante pictures his Lucifer, who is the incarnation of demoniac animalism, with three heads and six wings.

" Underneath each came forth two mighty wrings,

Such as befitting were so great a bird;

Sails of the sea I never saw so large.

No feathers had they, but as of a bat

Their fashion was; and he was waving them,

So that three winds proceeded forth therefrom.

Thereby Cocytus wholly was congealed."

" Inferno ," xxxiv ., 46-52 .

Dean Plumptre remarks that the six wings seem the only survival of the higher than angelic state from which Lucifer had fallen.

Vincent: Rev 4:8 - About him

About him ( κυκλόθεν )

The best texts place the comma after ἕξ six instead of after κυκλόθεν around , and connect κυκλόθεν with the succeeding clause, rendering, are full of eyes round about and within . So Rev.

Vincent: Rev 4:8 - They were full

They were full ( γέμοντα )

Read γέμουσιν are full .

Vincent: Rev 4:8 - Round about and within

Round about and within

Around and inside each wing, and on the part of the body beneath it.

Vincent: Rev 4:8 - They rest not

They rest not ( ἀνάπαυσιν οὐκ ἔχουσιν )

Lit., they have no rest . So Rev. See on give rest , Mat 11:28; and see on resteth , 1Pe 4:14.

Vincent: Rev 4:8 - Holy, etc

Holy, etc.

Compare Isa 6:3, which is the original of the formula known as the Trisagion ( thrice holy ), used in the ancient liturgies. In the Apostolic Constitutions it runs: " Holy, holy, holy Lord God of Hosts! Heaven and earth are full of Thy glory, who art blessed forever, Amen." Afterwards it was sung in the form " Holy God, holy Mighty, holy Immortal, have mercy upon us." So in the Alexandrian liturgy, or liturgy of St. Mark. Priest . " To Thee we send up glory and giving of thanks, and the hymn of the Trisagion, Father, Son, and Holy Ghost, now and ever and to ages of ages. People . Amen! Holy God, holy Mighty, Holy and Immortal, have mercy upon us." In the liturgy of Chrysostom the choir sing the Trisagion five times, and in the meantime the priest says secretly the prayer of the Trisagion. " God which art holy and restest in the holies, who art hymned with the voice of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers! Thou who didst from nothing call all things into being; who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; who givest to him that seeketh wisdom and understanding, and passest not by the sinner, but dost give repentance unto salvation; who has vouchsafed that we, Thy humble and unworthy servants, should stand, even at this time, before the glory of Thy holy altar, and should pay to Thee the worship and praise that is meet; - receive, Lord, out of the mouth of sinners, the hymn of the Trisagion, and visit us in Thy goodness. Forgive us every offense, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the intercession of the holy Mother of God, and all the saints who have pleased Thee since the beginning of the world. (Aloud.) For holy art Thou, one God and to Thee."

According to an unreliable tradition this formula was received during an earthquake at Constantinople, in the reign of Theodosius II., through a boy who was caught up into the sky and heard it from the angels. The earliest testimonies to the existence of, the Trisagion date from the fifth century or the latter part of the fourth. Later, the words were added, " that was crucified for us," in order to oppose the heresy of the Theopaschites (Θεός God , πάσχω to suffer ) who held that God had suffered and been crucified. To this was added later the words " Christ our king:" the whole reading, " Holy God, holy Mighty, holy Immortal, Christ our king that was crucified for us, have mercy on us." The formula thus entered into the controversy with the Monophysites, who claimed that Christ had but one composite nature. Dante introduces it into his " Paradiso."

" The One and Two and Three who ever liveth

And reigneth ever in Three and Two and One,

Not circumscribed and all things circumscribing,

Three several times was chanted by each one

Among those spirits, with such melody

That for all merit it were just reward."

" Paradiso ," xiv ., 28-33 .

" When I was silent, sweetest song did flow

Through all the heaven, and my lady too

With them cried holy, holy, holy! "

" Paradiso ," xxvi ., 67-69 .

The interpretations of the symbols of the four living creatures are, of course, numerous and varied. Some of them are: the four Evangelists or Gospels; the four elements; the four cardinal virtues; the four faculties or powers of the human soul; the Lord in the fourfold great events of redemption; the four patriarchal churches; the four great apostles, the doctors of the Church; the four principal angels, etc. The best modern interpreters explain the four forms as representing animated nature - " man with his train of dependent beings brought near to God, and made partakers of redemption, thus fulfilling the language of St. Paul, that 'the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God'" (Rom 8:21; Milligan). Düsterdieck says: " The essential idea which is symbolized in the figures of the four living creatures may be expressed in such words as those of Psa 103:22." Full of eyes, they are ever on the alert to perceive the manifestations of divine glory. Covering their faces and feet with their wings (Isa 6:2), they manifest their reverence and humility. Flying, they are prompt for ministry. " We thus have the throne of God surrounded by His Church and His animated world; the former represented by the twenty-four elders, the latter by the four living beings" (Alford).

Vincent: Rev 4:8 - Which is to come

Which is to come ( ὁ ἐρχόμενος )

Lit., which cometh or is coming .

Wesley: Rev 4:8 - Each of them hath six wings

As had each of the seraphim in Isaiah's vision. "Two covered his face," in token of humility and reverence: "two his feet," perhaps in token of readiness and diligence for executing divine commissions. Round about and within they are full of eyes.

Wesley: Rev 4:8 - Round about

To see everything which is farther off from the throne than they are themselves.

Wesley: Rev 4:8 - And within

On the inner part of the circle which they make with one another. First, they look from the centre to the circumference, then from the circumference to the centre.

Wesley: Rev 4:8 - And they rest not

O happy unrest! Day and night - As we speak on earth. But there is no night in heaven. And say, Holy, holy, holy - Is the Three - One God.

There are two words in the original, very different from each other; both which we translate holy. The one means properly merciful; but the other, which occurs here, implies much more. This holiness is the sum of all praise, which is given to the almighty Creator, for all that he does and reveals concerning himself, till the new song brings with it new matter of glory.

This word properly signifies separated, both in Hebrew and other languages. And when God is termed holy, it denotes that excellence which is altogether peculiar to himself; and the glory flowing from all his attributes conjoined, shining forth from all his works, and darkening all things besides itself, whereby he is, and eternally remains, in an incomprehensible manner separate and at a distance, not only from all that is impure, but likewise from all that is created. God is separate from all things. He is, and works from himself, out of himself, in himself, through himself, for himself. Therefore, he is the first and the last, the only one and the Eternal, living and happy, endless and unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and merciful.

Hence it is, that holy and holiness mean the same as God and Godhead: and as we say of a king, "His Majesty;" so the scripture says of God, "His Holiness," Heb 12:10. The Holy Spirit is the Spirit of God. When God is spoken of, he is often named "the Holy One:" and as God swears by his name, so he does also by his holiness; that is, by himself.

This holiness is often styled glory: often his holiness and glory are celebrated together, Lev 10:3; Isa 6:3. For holiness is covered glory, and glory is uncovered holiness. The scripture speaks abundantly of the holiness and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity eminently confirmed.

That is also termed holy which is consecrated to him, and for that end separated from other things: and so is that wherein we may be like God, or united to him.

In the hymn resembling this, recorded by Isaiah, Isa 6:3, is added, "The whole earth is full of his glory." But this is deferred in the Revelation, till the glory of the Lord (his enemies being destroyed) fills the earth.

JFB: Rev 4:8 - about him

Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.

JFB: Rev 4:8 - rest not

Literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."

JFB: Rev 4:8 - Holy, holy, holy

The "tris-hagion" of the Greek liturgies. In Isa 6:3, as here, it occurs; also Psa 99:3, Psa 99:5, Psa 99:9, where He is praised as "holy," (1) on account of His majesty (Rev 4:1) about to display itself; (2) His justice (Rev 4:4) already displaying itself; (3) His mercy (Rev 4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isa 6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL].

JFB: Rev 4:8 - Almighty

Answering to "Lord of hosts" (Sabaoth), Isa 6:3.

JFB: Rev 4:8 - The cherubim here have six wings, like the seraphim in Isa 6:2; whereas the cherubim in Eze 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Eze 1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Rev 5:8-10, "Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and Rev 20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Isa 11:6-8; Isa 65:25; Eze 34:25; Hos 2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when

The earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (Rev 21:3), and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Isa 6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."

Clarke: Rev 4:8 - The four beasts had each of them six wings

The four beasts had each of them six wings - I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. "Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber חשמל, (chashmal ), in the midst of the fire, Eze 1:4, On his head is placed a crown and a diadem, with the incommunicable name ( יהוה Yehovah ) inscribed on the front of it. His eyes go throughout the whole earth; a part of them is fire, and a part of them hail. At his right hand stands Life, and at his left hand Death; and he has a fiery scepter in his hand. Before him is the veil spread, that veil which is between the temple and the holy of holies; and seven angels minister before him within that veil: the veil and his footstool are like fire and lightning; and under the throne of glory there is a shining like fire and sapphire, and about his throne are justice and judgment

"The place of the throne are the seven clouds of glory; and the chariot wheels, and the cherub, and the living creatures which give glory before his face. The throne is in similitude like sapphire; and at the four feet of it are four living creatures, each of which has four faces and four wings. When God speaks from the east, then it is from between the two cherubim with the face of a Man; when he speaks from the south, then it is from between the two cherubim with the face of a Lion; when from the west, then it is from between the two cherubim with the face of an Ox; and when from the north, then it is from between the two cherubim with the face of an Eagle

"And the living creatures stand before the throne of glory; and they stand in fear, in trembling, in horror, and in great agitation; and from this agitation a stream of fire flows before them. Of the two seraphim one stands at the right hand of the holy blessed God, and one stands at the left; and each has six wings: with two they cover their face lest they should see the face of the shechina; with two they cover their feet lest they should find out the footstool of the shechinah; and with two they fly, and sanctify his great name. And they answer each other, saying Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory. And the living creatures stand near his glory, yet they do not know the place of his glory; but wheresoever his glory is, they cry out and say, Blessed be the glory of the Lord in his place.

In Shemoth Rabba, sec. 23, fol. 122, 4, Rabbi Abin says: "There are four which have principality in this world: among intellectual creatures, Man; among birds, the Eagle; among cattle, the Ox; and among wild beasts, the Lion: each of these has a kingdom and a certain magnificence, and they are placed under the throne of glory, Eze 1:10, to show that no creature is to exalt itself in this world, and that the kingdom of God is over all."These creatures may be considered the representatives of the whole creation.

TSK: Rev 4:8 - six // full // and they // rest not // Holy // Lord God Almighty // which

six : Isa 6:2-13; Eze 1:6, Eze 10:21, Eze 10:22; 2Ti 4:2

full : Rev 4:6; 1Ti 4:16

and they : Rev 7:15; Isa 62:1, Isa 62:6, Isa 62:7; Act 20:31; 1Th 2:9; 2Th 3:8, 2Th 3:9

rest not : Gr. have no rest

Holy : Rev 3:7; Exo 15:11; Isa 6:3

Lord God Almighty : Rev 1:8, Rev 11:17, Rev 15:3, Rev 16:7, Rev 16:14, Rev 19:15, Rev 21:22; Gen 17:1; Psa 91:1; Isa 13:6; Joe 1:15; 2Co 6:18

which : Rev 4:4; Heb 13:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 4:8 - And the four beasts had each of them six wings about him // And they were full of eyes within // And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty // Which was, and is, and is to come

And the four beasts had each of them six wings about him: the seraphims in Isaiah’ s vision, Rev 6:2 , had so; there their use is declared, — with twain he covered his face, with twain his feet, and with twain he did fly. If we understand all the wings here for flight, they signify the readiness of God’ s ministers to move every way that God will send them: if we understand them as interpreted by Isa 6:2 , they signify their various graces, their fear, dread, and reverence of God; their humility and modesty; their agility, or readiness to obey all the commands of God.

And they were full of eyes within: this denotes that large measure of knowledge, and diligence, and watchfulness, which should be in a minister of Christ.

And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty: this was the song of the seraphims, Isa 6:3 , and shows how much it should be the care of ministers to make God known in all his attributes, his holiness especially, and his power.

Which was, and is, and is to come and his eternity and simplicity, as he is the same yesterday, to-day, and for ever, without variableness or shadow of change.

PBC: Rev 4:8

Isaiah mentions the seraphims which were hovering above the throne of the Lord in much the same way: " In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory." {Isa 6:1-3} Just as these seraphims declared the holiness of God, so did the four beasts of Re 4:8. The six wings were representative of the ability of God to move speedily as He sees fit. He can be swift to recompense; or, He can be longsuffering. However, there is nothing that can hinder Him in the execution of His will. God was worshiped as being holy in times past, present, and future.— Eld. Charles Taylor

Haydock: Rev 4:8 - Each of them six wings // Full of eyes // They rested not day and night

Each of them six wings. See the like visions, Ezechiel i. 4; Isaias vi. 2. These signify their swiftness in executing God's just commands. ---

Full of eyes: a symbol of knowledge and watchfulness. ---

They rested not day and night. There is no night in heaven; but hereby is signified, that they praised God without intermission for all eternity, saying: Thou art worthy, O Lord, our[2] God, &c. (Witham) ---

They repeat the word holy three times, probably in honour of the blessed Trinity. And the four and twenty elders prostrate before the throne, in token of their acknowledging all their happiness and pre-eminence to be his gift. (Walmesley)

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[BIBLIOGRAPHY]

Dignus est, Domine Deus. God is wanting in many copies, but Dr. Wells restored it as the true reading.

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Gill: Rev 4:8 - And the four beasts had each of them six wings about him // and they were full of eyes within // And they rest not day and night // saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come

And the four beasts had each of them six wings about him,.... As the seraphim in Isa 6:2 with two of which they might cover their faces as they did, testifying thereby their reverence of God, when in his presence; and with the other two cover their feet, signifying their sense of their sinfulness, weakness, and imperfection, in their conversation, even in their best works, and in the ministry of the word; and with the other two fly about, as denoting their readiness to minister the word and ordinances, to visit the members of the church, and do all good offices of love and service to them that lie in their power:

and they were full of eyes within; to look into the sin and corruption of their own hearts, which is a means of keeping them humble amidst all their attainments, gifts, and graces, and of qualifying them to speak aptly of the cases of others; and they have eyes within, to look into and consult their own experience; for besides the word of God, which lies before them, they have a testimony in themselves of the truth of the doctrines of the Gospel, which they do well to attend unto; and they have these inward eyes to look into that treasure which God has put into their earthen vessels, in order to bring out of it things new and old.

And they rest not day and night; they give up themselves to the ministry of the word, and prayer; are wholly in these things, meditate on the word continually, and preach the Gospel in season, and out of season:

saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; living under a continual sense of the holiness of God, Father, Son, and Spirit; and how necessary holiness is in themselves, who bear the vessels of the Lord, and in the churches and house of God; taking care that all their doctrines are according to godliness, and serve to promote holiness of life and conversation; and also under a sense of the power of God, and of their need of it, to carry them through their work, and make their ministry successful; and of the eternity and immutability of God, which is a wonderful support unto them amidst all the difficulties and troubles that attend them. The word "holy" is three times used here, as by the seraphim in Isa 6:3; and in some copies it is repeated six times, and in others nine times, as in the Complutensian edition.