Book of Revelation Chapter 1 Vs. 10

August 10, 2025

Vision of the Son of Man 

Rev. 1:10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,

On which day did John hear this loud voice and receive the message? There are three interpretive options for understanding the expression the Lord's day.The first of these is to regard it as a reference to Shabbat, the Biblical and Jewish Sabbath. However, we do not know of any other ancient text that uses this terminology for Shabbat. Moreover, it seems unclear why John would deem it important to note a particular day of the week.

The second option is the original interpretation that identifies the Lord's Day as the day of the Resurrection, i.e., the first day of the week (Sunday). This theory suffers from simular problems. The first day of the week is never referred to as the Lord's Day in earlier or related writings. It also seems unclear, again, why John would feel compelled to tell his readers about a particular day of the week. How does that make any difference to the message.

A third option is far more likely. The Hebrew prophets spoke often of the Day of the Lord as a great period of reckoning and judgment at the end of times. For example:

Ref. Malachi 4:5-6

If this interpretation is correct, then John's reference to the Lord's Day provides the reader with crucial information about the perspective of the vision. While indeed writing from a particular historical time and place, his letter connects to the eschatological reality of the future Day of the Lord.

Much like the Hebrew prophets, John address people and issues of his own day (the present) while also incorporating Israel's history of covenantal relationship with God (the past) and the predicted final judgment, restoration, covenantal fulfillment (the future).

I was...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29). So also of a voice or cry, tumult as phōnḗ, voice (John 12:30); kraugḗ, clamor, cry (Mat. 25:6); thórubos, disturbance, uproar (Mat. 26:5; 27:24); stásis, an uprising (Luke 23:19); schísma, division (John 7:43); zḗtēsis, questioning (John 3:25); sigḗ, silence (Acts 21:40; Rev. 8:1). Also of emotions as thlípsis, tribulation, affliction (Mat. 13:21; see also Luke 15:10; 22:24; 1Tim. 6:4). (4) Spoken of time such as day, night, evening to come or come on, approach (Mat. 8:16; 14:15, 14:23; 27:1; Mark 6:2; 11:19; 15:33; Luke 22:14; John 6:16; 21:4; Acts 27:27).

See on Rev. 1:9.

In the Spirit...

πνεῦμα

pneúma; gen. pneúmatos, neut. noun from pnéō, to breathe.

(I) Breath.

(A) Of the mouth or nostrils, a breathing, blast (2Th. 2:8, "spirit [breath] of his mouth," spoken of the destroying power of God; Sept.: Isa. 11:4). Of the vital breath (Rev. 11:11, "breath of life" [a.t.]; Sept.: Gen. 6:17; 7:15, 7:22 [cf. Psm. 33:6]).

(B) Breath of air, air in motion, a breeze, blast, the wind (John 3:8; Sept.: Gen. 8:1; Isa. 7:2).

(II) Spirit.

(A) The vital spirit or life, the principle of life residing in man. The breath breathed by God into man and again returning to God, the spiritual entity in man (Sept.: Gen. 2:7; Psm. 104:29; Ecc. 12:7). The spirit is that part that can live independently of the body (Christ [Mat. 27:50, He gave up the spirit when He died; Luke 23:46 [cf. Psm. 31:5]; John 19:30]; Stephen [Acts 7:59]). "Her spirit came again and she arose" (Luke 8:55 [cf. Jas. 2:26]; Rev. 13:15; Sept.: Gen. 45:27; Jdg. 15:19). Metaphorically (John 6:63, "the spirit in man gives life to the body, so my words are spirit and life to the soul" [a.t.]; 1Co. 15:45, "a quickening spirit," a spirit of life as raising the bodies of his followers from the dead into the immortal life [cf. Php. 3:21]).

(B) The rational spirit, mind, element of life. (1) Generally, spirit distinct from the body and soul. See also Luke 1:47; Heb. 4:12. Soul and spirit are very closely related because they are both immaterial and they both contrast with body (sṓma) and flesh (sarx). Scripture, however, introduces a distinction between the two immaterial aspects of man's soul and spirit. That they cannot mean the same thing is evident from their mention together in 1Th. 5:23, spirit, soul, body. The same distinction is brought out in Heb. 4:12. The spirit is man's immaterial nature which enables him to communicate with God, who is also spirit. 1Cor 2:14 states that "the natural man receiveth not the things of the Spirit of God . . . because they are spiritually discerned." What is translated "natural man" in Gr. is psuchikós, psychic or soulish meaning the soul of man. The soul is the aspect of his immaterial nature that makes him aware of his body and his natural, physical environment. The difference between soul and spirit is not one of substance but of operation. Man's immaterial aspect is represented in Scripture by the single terms pneúma, spirit, or psuchḗ, soul, or both of them together (Gen, 35:18; 41:8; 1Kgs. 17:21; Psm. 42:6; Ecc. 12:7; Mat. 10:28; 20:28; Mark 8:36-37; 12:30; Luke 1:46; John 12:27; 1Cor. 15:44; 1Th. 5:23; Heb. 4:12; 6:18-19; Jas. 1:21; 3Jn. 1:2; Rev. 6:9; 20:4). In 1Cor. 5:3 a distinction is made between the body and the spirit (see also 1Cor. 5:4-5; 6:20; 7:34; 2Cor. 7:1; Php. 3:3; Col. 2:5; Heb. 12:9; 1Pet. 4:6; Sept.: Num. 16:22; 27:16; Zec. 12:1). Where soul and body are not expressed (Rom. 8:16, "the divine Spirit itself testifies to our spirit" [a.t.], meaning to our mind; see Rom. 1:9; Gal. 6:18; 2Tim. 4:22; Phm. 1:25). In John 4:23-24, "in spirit and in truth" means with a sincere mind, with a true heart, not with mere external rites. See Php. 3:3, where the spirit stands in juxtaposition to the body. (2) As the seat of the affections, emotions, and passions of various kinds as humility (Mat. 5:3, "poor in spirit," meaning those who recognize their spiritual helplessness; see ptōchós, poor or helpless, and Sept.: Psm. 34:18); enjoyment, quiet (1Cor. 16:18; 2Cor. 2:13; 7:13); joy (Luke 10:21). Of ardor, fervor (Acts 18:25; Rom. 12:11). In Luke 1:17, in the powerful spirit of Elijah (see Luke 1:12). Of perturbation from grief, indignation (John 11:33; 13:21; Acts 17:16; Sept.: Isa. 65:14). (3) As referring to the disposition, feeling, temper of mind (Luke 9:55; Rom. 8:15, a slavish spirit, as distinct from the spirit of adoption; Rom. 11:8; 1Cor. 4:21; Gal. 6:1, a mild, gentle spirit). In 1Cor. 14:14, "my spirit prays" means "my own feelings find utterance in prayer, but I myself do not understand what I am praying" (a.t. [see 1Cor. 14:15-16]; 2Cor. 4:13; 11:4; 12:18; Eph. 2:2; 4:23; Php. 1:27; 2:1; 2Tim. 1:7; Jas. 4:5 [cf. Pro. 21:10, 21:26]; 1Pet. 3:4; Sept.: Ecc. 4:4 [cf. Num. 5:30]; Ezk. 11:19; 18:31). (4) As implying will, counsel, purpose (Mat. 26:41; Mark 14:38; Acts 18:5 [TR]; 19:21; 20:22; Sept.: 1Chr. 5:26). (5) As including the understanding, intellect (Mark 2:8; Luke 1:80; 2:40; 1Cor. 2:11-12; Sept.: Exo. 28:3; Job 20:3; Isa. 29:24). (6) The mind or disposition as affected by the Holy Spirit. See below III, D, 2, e.

A term used of being wholly in union with the Holy Spirit and yielded to Him. The Bible does speak of the Corinthians and Philippians being in Paul’s heart (2Cor. 7:3; Phlp. 1:7); God being in Christ (2Cor. 5:19); Christ being in God (John 14:20); God and Christ being in each other (John 14:10-11); men being in both the Father and the Son (1Jhn. 2:24); men being in Christ (2Cor. 5:17); men and the Spirit being in each other (Rom. 8:9); Christ being in men (Col. 1:27; Rom. 8:10); man and Christ being in each other (John 14:20); all creation being in God (Acts 17:28); and Satan entering into men (Luke 22:3; John 13:27). However, these passages refer to being in union with, being consecrated to the same end—one in mind, purpose, and life. They do not teach physical entrance of one being into another.

The phrase I was in the Spirit occurs only here and Rev. 4:2: in the Spirit, in Rev. 17:3; 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Acts 10:10; 2Cor. 12:2, 12:4. Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place (Ebrard). A divine release from the ordinary ways of men (Plato, Phaedrus, 265).

You ask, How can we know the infinite? I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstasy. It is the liberation of your mind from its finite consciousness... But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation mercifully made possible for us above the limits of the body and the world... All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul (Letter of Plotinus, about A D. 260).

Richard of St. Victor died 1173 lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought.

on the Lord’s...

κυριακός

kuriakós; fem. kuriakḗ, neut. kuriakón, adj. from kúrios, lord, master. Belonging to a lord or ruler. Only in 1Cor. 11:20; Rev. 1:10 as belonging to Christ, to the Lord, having special reference to Him. Hence, Kuriakḗ, which came to mean Kuriakḗ Hēméra, the "Day of the Lord," what we call Sunday. It was the day kept in commemoration of Christ's resurrection (John 20:19-23; Acts 20:7; 1Cor. 16:2 [see Rev. 1:10]).

A term used by early Christians of the first day of the week, the day of the Lord’s resurrection. Romans set aside certain days for emperor worship and called them the Augustean day, etc., so Christians set aside Sunday as the day to worship God and Christ, calling it the Lord’s day. Sunday is the Christian Sabbath.

The phrase occurs only here in the New Testament. The first day of the week, the festival of the Lord's resurrection. Not, as some, the day of judgment, which in the New Testament is expressed by ἡ ἡμέρα τοῦ Κυρίου the day of the Lord (2Thes. 2:2); or ἡμέρα Κυρίου the day of the Lord, the article being omitted (2Pet. 3:10); or ἡμέρα Χριστοῦ the day of Christ (Phlp. 2:16). The usual New Testament expression for the first day of the week is ἡ μία τῶν σαββάτων (Luke 24:1; see on Acts 20:7).

The Lord’s day here referred to may have been the Sunday, the first day of the Christian week, the day commemorative of that morning when He who had been crucified through weakness, yet lived through the power of God. If so, there was a peculiar fitness in that vision, now to be granted, of the risen and glorified Redeemer. But it seems doubtful if this is the true interpretation, Proof is wanting that the first day of the week had yet received the name of The Lord’s Day, and it is more in accordance with the prophetic tone of the book before us, to think that by St. John the whole of that brief season which was to pass before the Church should follow her Lord to glory was regarded as The Lord’s Day. Whichever interpretation we adopt, the fact remains that, meditating in his lonely isle upon the glory of his Lord in heaven and the contrasted fortunes of His Church on earth, St. John passed into a state of spiritual ecstasy. Like St. Paul, he was caught up into the third heavens; but, unlike him, he was permitted, and even commanded, to record what he heard and saw.

John saw his vision unfolding on the prophetic Day of Judgment. It seems he was already looking ahead to this future event when suddenly he heard a loud voice speaking from behind him. He compared the blast of that voice to a sound of a trumpet. The trumpet sound indicates a call to prepare for action. Maybe the call to prepare for the Great Judgment at the end of days – the prophetic Day of the Lord.

day...

ἡμέρα

hēméra; gen. hēméras, fem. noun. Day, daytime, occasion, time.

(I) Day.

(A) Particularly the time from one sunrise or sunset to another, equal to nuchthḗmeron, a day and a night, a full twenty-four hour day or only a part of it.

(1) Generally (Mat. 6:34; Mark 6:21; 8:2; Luke 1:23; 9:28; 24:21; John 11:9; Acts 2:15; 21:26; Rom. 14:5-6; 1Cor. 15:31; Jas. 5:5, "as for the day of slaughter" [a.t.]; 2Pet. 2:13, daily riot; Rev. 2:10, affliction for 10 days). With the gen., of a festival, the Sabbath day (Luke 4:16; John 19:31; Sept.: Jer. 17:24, 17:27); day or days of unleavened bread, the Passover (Luke 22:7; Acts 12:3; 20:6); Day of Pentecost (Acts 2:1; 20:16). Often in specifications of time: in the gen., of time meaning when, i.e., indefinite and continued, e.g., "in a day," every day (Luke 17:4); in the dat., of time when, i.e., definite (Mat. 16:21; Mark 9:31; Luke 9:22; 13:14; John 2:1; Acts 7:8; 2Cor. 4:16, "day by day," every day, daily; Sept.: Est. 3:4; Psm. 68:19); in the acc., of time meaning how long, implying duration (Mat. 20:2, for a dinar per day's work; Mat. 20:6, "idle all day long" [a.t.]; Mat. 28:20, "always"; Mark 1:13; John 1:39; Acts 5:42, every day, i.e., the whole time; Acts 9:9; Gal. 1:18; 2Pet. 2:8, literally day out of day or day after day; Rev. 11:9). See ek.

In these and similar specifications of time, hēméra is very often construed with a prep. In the gen., after apó, from; áchri, until; diá, through; héōs, until; pró, before. In the dat., after en, in. In the acc., after eis, unto; epí, upon; katá, down; metá, with; prós, toward. For above constructions, see respective prep.

(2) Emphatically, a certain or set day (Acts 17:31; 1Cor. 4:3, human day of trial, meaning a court day; Heb. 4:7).

(3) Specifically hēméra toú kuríou (toú, the; kuríou, Lord), Day of the Lord when Christ will return to judge the world and fully establish His kingdom (Luke 17:24, "the Son of man in his own day" [a.t.], Luke 17:30, "in which the Son of man shall be revealed" [a.t.]; 1Cor. 1:8; 5:5; 2Cor. 1:14; 1Th. 5:2, 5:4; 2Pet. 3:10). Used in an absolute sense (1Cor. 3:13); the great day of judgment (Mat. 7:22; Mark 13:32; 2Th. 1:10); with a gen., of what is then to take place, e.g., the day of judgment (Mat. 10:15; 11:22, 11:24; 12:36 [cf. Rom. 2:16; Jude 1:6]); hēméra orgḗs, wrath, meaning the day of wrath (Rom. 2:5; Rev. 6:17); "the day of redemption" (Eph. 4:30); "the last day" (John 6:39-40); "the day of God" meaning the day by whose authority Christ sits as judge (2Pet. 3:12); "day of the Lord" meaning of Jehovah (Acts 2:20 quoted from Joel 2:31; in the Sept., the day of God's retribution, in general Isa. 2:12; 13:6; Ezk. 13:5; 30:3; Joel 1:15; 2:31; Zep. 1:7, 1:14); the day, the great one of God (Rev. 16:14).

Ref. Zep. 1:14-16

and heard...

ἀκούω

akoúō; fut. akoúsō, aor. pass. ēkoústhēn, perf. akḗkoa, perf. pass. ḗkousmai. To hear. It governs a gen. either of the person or thing, to hear someone or something, or more usually an acc. of the thing.

(I) To hear in general (Mat. 2:3, 2:9, 2:18; 9:12; 10:27; 11:5; 12:19; Mark 7:25; 10:41; 14:64; Luke 7:3, 7:9; John 3:8; Sept.: Gen. 3:8, 3:10).

(II) To hear with attention, hearken or listen to (Mark 4:3; 7:14; 12:29, 12:37; Luke 5:1; 10:39; 11:31; Acts 2:22; 15:7); in respect to a teacher (Mark 6:20; Luke 15:1; 19:48); hoi akoúontes (pres. part. pl. as part. noun), these hearing, i.e., disciples to understand, hear with the ear of the mind (Mat. 11:15; John 8:43, 8:47; 1Cor. 14:2).

(III) Intrans., to have the faculty of hearing, spoken of the deaf (Mat. 11:5; Mark 7:37; Rom. 11:8, "ears unable to hear" [a.t.]; Mat. 13:14, "hearing ye shall hear"; Acts 28:26; Sept.: Exo. 15:26; 19:5; Mat. 13:15, to be "dull of hearing"). Used trans. and either absolutely or constructed with the acc. or gen. of the thing heard and usually with gen. of the person from whom one hears. Instead of the gen. of thing we find perí, about, followed by the gen. (Mark 5:27; Acts 9:13); instead of the gen. of person, we have apó, from, followed by the gen. (Acts 9:13, 1Jn. 1:5); pará, from, followed by the gen. (John 8:26); ek, from, out of, followed by the gen. (2Cor. 12:6). To hear, perceive with the ears. To hear effectually or so as to perform or grant what is spoken, to obey (Mat. 10:14; 17:5; 18:15-16; Mark 6:11; John 9:31; 11:41; Acts 3:22-23; 4:4, 4:19; 1Jn. 4:5-6; 5:14-15).

behind...

ὀπίσω

opísō; adv. from ópis (n.f.), a looking back. Shows the extremity or end of a thing, used with a gen. Behind, back, backwards, speaking of place and time. In the NT used in an absolute sense only of place (Luke 7:38). With the art., in the pl., tá opísō, implying "things behind" and with the prep. eis, unto or toward the back, backward, back, to go back, fall back (John 18:6); looking backward (Luke 9:62); to turn back (Mat. 24:18; Mark 13:16; Luke 17:31; John 6:66; 20:14; Sept.: Gen. 19:17, 19:26; 2Sam. 1:22; 1Kgs. 18:37 without the art.). Metaphorically used in Php. 3:13, referring to former pursuits and accomplishments. It is used often in the NT and Sept. with the gen. as a prep., but in Class. Gr. it is normally not used when spoken of place or time. Also from ópis (n.f.): ópisthen, behind, after.

(I) Of place, behind, after, meaning a place where (Rev. 1:10, "behind me"; Sept.: Song 2:9; Isa. 57:8). With verbs implying motion, as after someone, meaning a following as a disciple or otherwise "followeth after me" (Mat. 10:38; see Mat. 4:19; 16:24; Mark 1:17, 1:20; 8:34; Luke 9:23; 14:27; 19:14; 21:8; John 12:19; Acts 5:37; 20:30). Metaphorically (1Tim. 5:15; 2Pet. 2:10; Jude 1:7; Rev. 12:15; Sept.: Deu. 4:3; 2Kgs. 13:2). See Sept.: 1Sam. 13:7; 2Kgs. 6:19. Also implying motion meaning behind someone, to his rear, in expressions of aversion, "get thee behind me," meaning go away (Mat. 4:10 in some MSS; Mat. 16:23; Mark 8:33; Luke 4:8; Sept.: Isa. 38:17).

(II) Of time, after, as "he who comes after me" (a.t. [Mat. 3:11; Mark 1:7; John 1:15, 1:27, 1:30; Sept.: 1Kgs. 1:24]).

me...

μου

mou; personal pron., 1st person gen. sing., an abbreviated form of the emphatic emoú, of me, mine.

A great...

μέγας

mégas; fem. megálē, neut. méga, adj. Great, large, particularly of physical magnitude.

(I) Of men or creatures, great in size, stature (John 21:11, fish; Rev. 12:3, dragon); of persons, meaning full-grown (Heb. 11:24); see Acts 8:10; 26:22; Heb. 8:11; Rev. 11:18; Sept.: Gen. 19:11; Ezk. 17:3; 29:3.

(II) Of things, meaning great:

(A) In size, extent (Mat. 27:60, stone; Mark 13:2; Luke 16:26, chasm, gulf; Luke 22:12; Acts 10:11; 1Cor. 16:9, door; Rev. 8:10; 11:8; 14:19; 18:21); tall, large (Mark 4:32; Luke 13:19, tree); long (Rev. 6:4, sword; 9:14, broad, large river; Rev. 20:1, chain).

(B) Of number or amount (Mark 5:11, herd; Heb. 10:35); metaphorically (Acts 4:33, grace; Sept.: 1Kgs. 8:65; 2Chr. 7:8).

(C) In price or cost, great, costly, splendid (Luke 5:29, great feast; Luke 14:16, a great supper; 2Tim. 2:20; Sept.: Gen. 21:8). Of a day, meaning celebration, great, solemn (John 7:37; 19:31); of the day of judgment (Acts 2:20; Jude 1:6; Rev. 6:17; 16:14).

(D) Metaphorically, great in estimation, weight, importance (Mat. 22:36, 22:38, commandment; 1Cor. 9:11; Eph. 5:32; 1Tim. 3:16, mystery; Sept.: 1Sam. 22:15). In 1Tim. 6:6 "godliness with contentment" is said to be "great gain." The meaning is that such a virtue represents what is truly significant and genuinely important. Meízōn, greater, more important (Mat. 23:19; 1Cor. 13:13; Heb. 11:26). Mégistos, greatest (2Pet. 1:4).

(III) Figuratively, great in force, intensity, effect, e.g.:

(A) As affecting the external senses, great, vehement, violent. Used of a fall (Mat. 7:27); earthquake (Luke 21:11); voice (Mat. 24:31); storm of wind (Mark 4:37); calm (Mark 4:39); ruin (Luke 6:49); wind (John 6:18); cry (Acts 23:9; Rev. 14:18); hail (Rev. 11:19; 16:21); fever (Luke 4:38); lamentation (Acts 8:2; Sept.: Gen. 50:10).

(B) As affecting the mind and causing emotion, used of joy (Mat. 2:10); ecstasy (Mark 5:42); fear (Luke 2:9); sorrow (Rom. 9:2); wrath (Rev. 12:12). Of events: tribulation (Mat. 24:21); famine (Luke 4:25); distress (Luke 21:23); persecution (Acts 8:1); plague (Rev. 16:21); see Sept.: Job 2:13. Of things exciting admiration, meaning great, mighty, wonderful, e.g., sēmeía, signs, great signs, mighty wonderful miracles (Mat. 24:24; Luke 21:11; Acts 6:8); dúnamis, power (Acts 8:10). Joined with thaumastós, wonderful (Rev. 15:1, 15:3); with oún, therefore, what wonder then (2Cor. 11:15). Sept.: Deu. 6:22; 10:21; 29:2.

The unexpected, overpowering entrance of the divine voice. Compare Eze. 3:12.

Ezekiel 3:12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place.

voice...

φωνή

phōnḗ; gen. phōnḗs, fem. noun from pháō (n.f.), to shine. A sound or tone made or given forth. Plutarch calls it "that which brings light upon that which is thought of in the mind." The voice explains the attitude one has for others. It is variably translated: voice (Mat. 2:18); sound (John 3:8); noise (Rev. 6:1). Phōnḗ is the cry of a living being which can be heard by others. It is ascribed to God (Mat. 3:17); to men (Mat. 3:3); to inanimate objects (1Cor. 14:7) as a trumpet (Mat. 24:31 [TR]); the wind (John 3:8); thunder (Rev. 6:1). It is distinct from lógos, a rational expression of the mind either spoken (prophorikós [n.f.], with utterance, as in Dan. 7:11) or unspoken (endiáthetos [n.f.], remaining with oneself). Endiáthetos is equivalent to reason and can only be predicated of men who can think. Therefore, lógos is something that only intelligent beings can exercise and it can be either spoken or unspoken. Thus Jesus Christ is called not phōnḗ, but Lógos, intelligence, the expression of that intelligence in terms that could make us understand what was in the mind of God eternally (John 1:1).

(I) Generally and spoken of things: of a trumpet or other instrument (Mat. 24:31; 1Cor. 14:7-8; Sept.: Exo. 19:19; 20:18; Ezk. 26:13; Dan. 3:5, 3:7, 3:10); the wind (John 3:8; Acts 2:6); rushing wings, chariots, waters (Rev. 9:9; 14:2; 18:22; 19:6; Sept.: Ezk. 1:24; 3:13; 26:10; Nam. 3:2); of thunder (Rev. 6:1; 14:2; 19:6), voices and thunders brontaí, thunders [cf. Rev. 4:5; 8:5; 11:19; Sept.: Exo. 19:16; 1Sam. 7:10]); Phōnḗ rhēmátōn, of utterances), the thunders in which the words of the Law were proclaimed (Heb. 12:19).

as of a trumpet...

σάλπιγξ

sálpigx; gen. sálpiggos, fem. noun. A trumpet (1Cor. 14:8; Rev. 1:10; 4:1; 8:2, 8:6, 8:13; 9:14). As announcing the approach or presence of God (Heb. 12:19 [cf. Exo. 19:13, 19:16, 19:19; 1Kgs. 1:34, 1:39]), or the final advent of the Messiah (Mat. 24:31). In 1Cor. 15:52 the last trumpet (1Th. 4:16, "the trumpet of God" [a.t.], which means a trumpet which sounds by command of God; 1Sam. 13:3; 2Kgs. 12:13).

The trumpets in Scripture are of great significance in eschatology in determining when the rapture of the church takes place (1Th. 4:13-18). This involves the question of whether the mention of the "last trumpet" in 1Cor. 15:52, simply referred to as "the trumpet" in 1Th. 4:16, is the same as the seventh trumpet in Rev. 11:11-15. Some assume that these trumpets are identical and thus presume that the rapture of the church will take place at the time of the occurrence of the seventh trumpet of Rev. 11:15. This seventh trumpet is in the middle or toward the latter part of the seven-year tribulation period, i.e., Daniel's prophetic seventieth week (Dan. 9:25-27).

The contexts of the passages make it clear that not all references to trumpets in Scripture describe the same event nor are all the trumpets sounded for the same purpose. The trumpet of 1Th. 4:16 is mentioned in association with the resurrection of believers. Two events are described as taking place. The first is the resurrection of the believers who had died (1Th. 4:16). Immediately following this, the believers who are alive at that time will be raptured (1Th. 4:17). According to 1Cor. 15:52, all believers, both the dead and living, will be changed at this time. This changing process will be simultaneous with the resurrection. The trumpet of 1Th. 4:16 and 1Cor. 15:52 deals entirely with believers and their resurrection and change. The seven trumpets of Revelation, however, deal with God's demonstration of wrath and judgment on unbelievers. It has nothing to do with the last trumpet for the church, for believers of the dispensation of grace. Believers are raptured from the earth because God did not appoint believers unto wrath (1Th. 5:9).

The rapture is said to be at the last trumpet (1Cor. 15:52), but the last trumpet is not to be equated with the seventh trumpet of Rev. 11:15. The word for "last" in 1Cor. 15:52 is not hústerē, hindermost, final or closing, but eschátē, the latest, not in the process of time but pertaining to the events spoken of. This trumpet then is not necessarily the final trumpet. Also, the seventh trumpet of Rev. 11:15 is not designated as the last trumpet although numerically it is the last in a series of seven. The trumpet of Rev. 11:15 is only the last of seven trumpets spelling the judgments of God and is to be followed by the seven bowls of Revelation 15; 16.

In Mat. 24:31 the Lord speaks of God sending His angels with a great sound of a trumpet. They shall gather together His elect from the four winds, from one end of heaven to the other. This is not called the last trumpet, yet it follows the Great Tribulation of Matthew Mat. 24:29. It concerns the elect of the Tribulation period who responded to God's heavenly witnesses of Revelation 7. This is actually the last trumpet although not called such.

Deriv.: salpízō, to sound a trumpet.

We need not dwell now upon these assemblies. We shall meet them again. They are "the seven churches which are in Asia" already spoken of in vs. 4 (Rev. 1:4); and they are to be viewed as representative of the whole Christian Church in all countries of the world, and throughout all time. In their condition they represented to St. John what that assemblies is, in her Divine origin and human frailty, in her graces and defects, in her zeal and lukewarmness, in her joys and sorrows, in the guardianship of her Lord, and in her final victory after many struggles. Not to Christians in these cities alone is the Apocalypse spoken, but to all Christians in all their circumstances: "He that hath an ear, let him hear." The Apostle heard.

of a trumpet... God prepared Moses to receive the law by the blowing of a trumpet (Exo. 19:16-19).We note here that John was in the Spirit. Spirit is capitalized. This indicates that John was totally consumed by the Holy Spirit. The phrase Lords day means the first day of the week, the day of the Lord's resurrection, Mat. 28;1, John. 20:19; Acts 20:7; 1Cor. 16:2. This was the day set apart by Christians for worship, as is clear in these passages. There is no ground for believing that this Lord's day refers to the future Day of the Lord or the Millennium. The secret of a clear, scriptural understanding of all these things is to keep the things in each division of the book of Revelation to which they belong instead of bringing one thing from one division into another Past, Present and Future. Keeping within each division will result in unity of truth, whereas the mixing of historical events with these prophetic events would be foolishness indeed, as we shall see as we move on through scripture. This great voice is an awesome sound. There is no question whose voice this is. When the Lord returns and blows the silver trumpet to redeem His people from the earth, it will actually be His voice, which is like a trumpet. God's voice frightened the children of Israel on their way to the Promised Land. They thought it thundered the voice was so great.

of a trumpet

Properly, a war trumpet.

The particulars of the description indicate the official position of the Person spoken of, and the character in which He appears, (1) He is a priest, clothed with the long white garment reaching to the feet that was a distinguishing part of the priestly dress, but at the same time so wearing the girdle at the breasts, not at the waist, as to show that He was a priest engaged in the active service of the sanctuary. (2) He is a king, for, with the exception of the last mentioned particular, all the other features of the description given of Him point to kingly rather than to priestly power, while the prophetic language of Isaiah, as he looks forward to Eliakim the son of Hilkiah, language which we may well suppose to have been now in the Seer’s thoughts, leads to the same conclusion: And I will clothe him with thy robe and strengthen him with thy girdle, and I will commit thy government into his hand. The Son of man, in short, here brought before us in His heavenly glory, is both Priest and King.

After the Introduction and Salutation, the visions of the book begin, the first being the key to all that follow. The circumstances amidst which it was given are described, not merely to satisfy curiosity, or to afford information, but to establish such a connection between St. John and his readers as shall authenticate and vivify its lessons.

John’s revelation occurred on the Lord’s Day while he was in the Spirit. Some have indicated that the Lord’s Day refers to the first day of the week as we have seen above. However, the word Lord’s is an adjective and this expression is never used in the Bible to refer to the first day of the week. Probably John was referring to the day of the Lord, a familiar expression in both Testaments (cf. Isa. 2:12; 13:6, 13:9; 34:8; Joel 1:15; 2:1, 2:11, 2:31; 3:14; Amos 5:18, 5:20; Zeph. 1:7-8, 1:14, 1:18; 2:3; Zec. 14:1; Mal. 4:5; 1Thes. 5:2; 2Pet. 3:10). In the Spirit could also be rendered in my spirit (cf. Rev. 4:2; 17:3; 21:10). That is, he was projected forward in his inner self in a vision, not bodily, to that future day of the Lord when God will pour out His judgments on the earth.

The stirring events beginning in Rev. 4:1-11 are the unfolding of the day of the Lord and the divine judgments related to it. The idea that the entire Book of Revelation was given to John in one 24-hour day seems unlikely, especially if he had to write it all down. Being transported prophetically into the future day of the Lord, he then recorded his experience.

Hearing a loud voice like a trumpet, John was instructed to write on a scroll what he saw and heard and send it to seven churches located in Asia Minor. This is the first of 12 commands in this book for John to write what he saw, a command which seems related to each preceding vision (cf. Rev. 1:19; 2:1, 2:8, 2:12, 2:18; 3:1, 3:7, 3:14; 14:13; 19:9; 21:5). One vision, however, was not to be recorded (Rev. 10:4).

Book of Revelation