Revelation / Chapter 10

Revelation 10

11 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Revelation 10 provides an interlude between the sixth and seventh trumpets, paralleling the interlude between the sixth and seventh seals (chapter 7). A mighty angel descends from heaven, wrapped in a cloud with a rainbow over his head, his face like the sun and legs like pillars of fire. He holds a small open scroll, places his right foot on the sea and left foot on the land, and shouts like a lion. Seven thunders speak, but John is commanded to seal up what they said and not write it down. The angel then swears by the Creator that there will be no more delay — when the seventh angel sounds his trumpet, the mystery of God will be fulfilled. John is told to take the scroll from the angel and eat it; it is sweet in his mouth but bitter in his stomach. He is told he must prophesy again about many peoples, nations, languages, and kings.

What Makes This Chapter Remarkable

The 'mighty angel' (angelos ischyros) has features reminiscent of Christ's description in chapter 1 (face like the sun, cloud, authority over sea and land) and of the angel of Daniel 10 and 12. His stance on sea and land claims authority over the entire earth. The sealed seven thunders are unique in Revelation — every other vision is recorded, but this one is suppressed, suggesting that not all of God's purposes are revealed. The eating of the scroll directly parallels Ezekiel 2:8-3:3, where Ezekiel eats a scroll that is sweet as honey — John's experience adds the element of bitterness, reflecting the mixed content of prophetic proclamation (sweet truth, bitter judgment).

Translation Friction

The identity of the 'mighty angel' is debated: some identify him as Christ, others as a powerful angel (like Michael). The divine features could describe either a theophany or an angel bearing divine glory. We render the text as written without identifying the figure beyond what the text states. The seven thunders remain sealed — any attempt to identify their content is speculation, and we note the deliberate concealment.

Connections

Daniel 10:5-6 (angelic figure), Daniel 12:7 (angel standing on water, swearing by the eternal God), Ezekiel 2:8-3:3 (eating the scroll), Exodus 20:11, Nehemiah 9:6 (God as Creator of heaven, earth, and sea), Amos 3:7-8 (the lion roars, the Lord GOD has spoken), Psalm 29:3-9 (the voice of the LORD as thunder).

Revelation 10:1

Καὶ εἶδον ἄλλον ἄγγελον ἰσχυρὸν καταβαίνοντα ἐκ τοῦ οὐρανοῦ, περιβεβλημένον νεφέλην, καὶ ἡ ἶρις ἐπὶ τῆς κεφαλῆς αὐτοῦ, καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, καὶ οἱ πόδες αὐτοῦ ὡς στῦλοι πυρός,

Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head. His face was like the sun, and his legs were like pillars of fire.

KJV And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

Notes & Key Terms

Translator Notes

  1. The angel's description echoes multiple Old Testament theophanies: the cloud recalls God's presence in the wilderness (Exodus 13:21-22); the rainbow recalls the throne-room vision (4:3) and God's covenant with Noah (Genesis 9:13); the sun-like face recalls both the transfiguration (Matthew 17:2) and the glorified Christ (1:16); the fire-pillars recall the pillar of fire that led Israel (Exodus 13:21). The word allon ('another') distinguishes this angel from the seven trumpet angels. The Greek podes can mean 'feet' or 'legs'; given the pillar imagery, 'legs' better conveys the visual impression.
  2. [TCR Cross-Reference] Quotes Exodus 13:21-22. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Genesis 9:13. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Revelation 10:2

καὶ ἔχων ἐν τῇ χειρὶ αὐτοῦ βιβλαρίδιον ἠνεῳγμένον. καὶ ἔθηκεν τὸν πόδα αὐτοῦ τὸν δεξιὸν ἐπὶ τῆς θαλάσσης, τὸν δὲ εὐώνυμον ἐπὶ τῆς γῆς,

He held a small scroll open in his hand. He planted his right foot on the sea and his left foot on the land,

KJV And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

Notes & Key Terms

Translator Notes

  1. The 'small scroll' (biblaridion, a diminutive of biblion) is open (ēneōgmenon), in contrast to the sealed scroll of chapter 5. Whether this is the same scroll now unsealed or a different document is debated. The colossus-like stance — one foot on the sea, one on the land — claims authority over the entire created world. The imagery echoes the ancient concept of a conqueror placing his foot on conquered territory (cf. Joshua 10:24). The verb ethēken ('planted, set') suggests a firm, deliberate placement.
  2. [TCR Cross-Reference] Draws on Joshua 10:24. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 10:3

καὶ ἔκραξεν φωνῇ μεγάλῃ ὥσπερ λέων μυκᾶται. καὶ ὅτε ἔκραξεν, ἐλάλησαν αἱ ἑπτὰ βρονταὶ τὰς ἑαυτῶν φωνάς.

He shouted in a loud voice, like a lion roaring. When he shouted, seven thunders spoke with their own voices.

KJV And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

Notes & Key Terms

Translator Notes

  1. The lion's roar (hōsper leōn mykatai) echoes Amos 3:8 ('The lion has roared — who will not fear? The Sovereign LORD has spoken — who can but prophesy?') and Hosea 11:10 ('He will roar like a lion. When he roars, his children will come trembling from the west'). The 'seven thunders' (hai hepta brontai) are introduced with the definite article, as if they are a recognized group — possibly related to the sevenfold voice of the LORD in Psalm 29, where 'the voice of the LORD' (qol YHWH) appears seven times, accompanied by thunder.
  2. [TCR Cross-Reference] References Amos 3:8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  3. [TCR Cross-Reference] References Hosea 11:10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
  4. [TCR Cross-Reference] References Psalm 29 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Revelation 10:4

καὶ ὅτε ἐλάλησαν αἱ ἑπτὰ βρονταί, ἤμελλον γράφειν· καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν· Σφράγισον ἃ ἐλάλησαν αἱ ἑπτὰ βρονταί, καὶ μὴ αὐτὰ γράψῃς.

When the seven thunders had spoken, I was about to write, but I heard a voice from heaven saying, "Seal up what the seven thunders have said, and do not write it down."

KJV And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

Notes & Key Terms

Translator Notes

  1. This is the only instance in Revelation where John is told not to write. Elsewhere he is repeatedly commanded to write (1:11, 19; 2:1, 8, 12, 18; 3:1, 7, 14; 14:13; 19:9; 21:5). The sealing (sphragison) of the thunders' message contrasts with the unsealing of the scroll in chapter 5. The command establishes that there are aspects of God's plan that remain hidden — not every divine purpose is revealed to human knowledge. This echoes Daniel 12:4 ('seal up the words of the scroll until the time of the end') and Deuteronomy 29:29 ('the secret things belong to the LORD our God').
  2. [TCR Cross-Reference] Echoes Daniel 12:4. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
  3. [TCR Cross-Reference] Echoes Deuteronomy 29:29. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 10:5

Καὶ ὁ ἄγγελος ὃν εἶδον ἑστῶτα ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς ἦρεν τὴν χεῖρα αὐτοῦ τὴν δεξιὰν εἰς τὸν οὐρανόν

Then the angel whom I had seen standing on the sea and on the land raised his right hand to heaven

KJV And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

Notes & Key Terms

Translator Notes

  1. The raising of the right hand is the gesture of a solemn oath (cf. Genesis 14:22; Deuteronomy 32:40; Daniel 12:7). The scene closely parallels Daniel 12:7, where 'the man clothed in linen, who was above the waters of the river, raised his right hand and his left hand toward heaven and swore by him who lives forever.' In Daniel, the angel swears about the timing of the end; here the angel makes a similar declaration about the fulfillment of God's mystery.
  2. [TCR Cross-Reference] This verse quotes Genesis 14:22 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Deuteronomy 32:40 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  4. [TCR Cross-Reference] This verse quotes Daniel 12:7 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Revelation 10:6

καὶ ὤμοσεν ἐν τῷ ζῶντι εἰς τοὺς αἰῶνας τῶν αἰώνων, ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ ἐν αὐτῷ καὶ τὴν γῆν καὶ τὰ ἐν αὐτῇ καὶ τὴν θάλασσαν καὶ τὰ ἐν αὐτῇ, ὅτι χρόνος οὐκέτι ἔσται,

Sware by him that liveth for ever and ever, who created the heavens above, and the things that therein are, and the world, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:.

KJV 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, and the sea, and the things which are therein, that there should be time no longer:

Notes & Key Terms

Translator Notes

  1. The oath is sworn by the eternal Creator — the highest possible authority. The threefold creation formula (heaven and what is in it, earth and what is in it, sea and what is in it) echoes Exodus 20:11 and Nehemiah 9:6. The declaration chronos ouketi estai is better rendered 'there will be no more delay' than the KJV's 'time shall be no more' — the Greek chronos here means 'time of waiting' or 'interval of delay,' not time itself. The martyrs' cry 'how long?' (6:10) is finally being answered: no more waiting.
  2. [TCR Cross-Reference] Quotes Exodus 20:11. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Nehemiah 9:6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Revelation 10:7

ἀλλ' ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθη τὸ μυστήριον τοῦ θεοῦ, ὡς εὐηγγέλισεν τοὺς ἑαυτοῦ δούλους τοὺς προφήτας.

But in the days when the seventh angel is about to sound his trumpet, the mystery of God will be fulfilled, just as he announced to his servants the prophets."

KJV But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Notes & Key Terms 1 term

Key Terms

μυστήριον mystērion
"mystery" — mystery, secret, divine plan previously hidden now revealed

Not a puzzle to be solved but a divine purpose now being brought to completion. The 'mystery of God' encompasses the entire plan of redemption that the prophets proclaimed and that reaches its climax in the events of Revelation.

Translator Notes

  1. The 'mystery of God' (to mystērion tou theou) is his complete redemptive plan — the same concept Paul uses in Romans 16:25-26 and Ephesians 3:3-6. The verb etelesthē ('will be fulfilled, completed') is the same root as Christ's cry from the cross: tetelestai ('it is finished,' John 19:30). The verb euēngelisen ('announced good news, proclaimed as gospel') is striking — God's mystery was 'gospeled' to the prophets. The fulfillment of the mystery at the seventh trumpet connects to 11:15-18, where the kingdom of the world becomes the kingdom of God and of his Christ. The prophets (tous prophētas) refers to the Old Testament prophets who proclaimed this coming consummation (cf. Amos 3:7, 'Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets').
  2. [TCR Cross-Reference] Draws on Amos 3:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Revelation 10:8

Καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ πάλιν λαλοῦσαν μετ' ἐμοῦ καὶ λέγουσαν· Ὕπαγε λάβε τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς.

Then the voice that I had heard from heaven spoke to me again, saying, "Go, take the scroll that is open in the hand of the angel who is standing on the sea and on the land."

KJV And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

Notes & Key Terms

Translator Notes

  1. The heavenly voice (from v. 4) now directs John to participate in the vision, not merely observe it. The instruction to 'take the scroll' (labe to biblion) transitions John from witness to actor. The angel's posture is reiterated — standing on sea and land — emphasizing the cosmic authority behind the scroll's contents.
Revelation 10:9

καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῷ δοῦναί μοι τὸ βιβλαρίδιον. καὶ λέγει μοι· Λάβε καὶ κατάφαγε αὐτό, καὶ πικρανεῖ σου τὴν κοιλίαν, ἀλλ' ἐν τῷ στόματί σου ἔσται γλυκὺ ὡς μέλι.

So I went to the angel and asked him to give me the small scroll. He said to me, "Take it and eat it. It will turn your stomach bitter, but in your mouth it will be sweet as honey."

KJV And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

Notes & Key Terms

Translator Notes

  1. The command to eat the scroll directly parallels Ezekiel 2:8-3:3, where God commands Ezekiel to eat a scroll containing 'lamentations, mourning, and woe' — and it tasted 'as sweet as honey.' John's experience adds the element of bitterness in the stomach (pikranei sou tēn koilian), which Ezekiel's account lacks. The scroll's sweetness represents the pleasure of receiving God's word; its bitterness represents the painful content of what must be proclaimed — judgment, suffering, and woe. The prophet must internalize the message before delivering it.
  2. [TCR Cross-Reference] Echoes Ezekiel 2:8-3:3. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 10:10

καὶ ἔλαβον τὸ βιβλαρίδιον ἐκ τῆς χειρὸς τοῦ ἀγγέλου καὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῷ στόματί μου ὡς μέλι γλυκύ· καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου.

I took the small scroll from the angel's hand and ate it. It was sweet as honey in my mouth, but when I had eaten it, my stomach turned bitter.

KJV And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Notes & Key Terms

Translator Notes

  1. The experience unfolds exactly as the angel predicted but in reverse order: he was told bitter-then-sweet, but he experiences sweet-then-bitter. The sweetness comes first — the initial reception of God's word is a delight (cf. Psalm 119:103, 'How sweet are your words to my taste, sweeter than honey to my mouth!'). The bitterness follows — the content of prophetic proclamation involves suffering and judgment. This sequence mirrors the experience of many prophets: called with joy, burdened by the message.
  2. [TCR Cross-Reference] This verse quotes Psalm 119:103 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Revelation 10:11

καὶ λέγουσίν μοι· Δεῖ σε πάλιν προφητεῦσαι ἐπὶ λαοῖς καὶ ἔθνεσιν καὶ γλώσσαις καὶ βασιλεῦσιν πολλοῖς.

Then they said to me, "You must prophesy again about many peoples, nations, languages, and kings."

KJV And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Notes & Key Terms

Translator Notes

  1. The plural legousin ('they said') is unexpected — the angel was singular. The plural may indicate a heavenly council or may be an impersonal construction ('it was said to me'). The commission to 'prophesy again' (palin prophēteusai) recommissions John for the visions that follow, particularly chapters 11-22. The preposition epi can mean 'about, concerning' or 'before, in the presence of.' The fourfold formula (peoples, nations, languages, kings) varies the standard Revelation pattern, substituting 'kings' (basileusin) for 'tribes' — anticipating the prominent role of earthly kings in the visions to come.
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