And cried with a loud voice, as [when] a lion roareth: and when he had cried, seven thunders uttered their voices.
3. seven thunders ] Lit. the seven thunders. The only reason that we can imagine for the presence of the article is, that to St John’s mind “the seven thunders” formed one element in the vision; as we might speak of “the seven seals,” “the seven trumpets,” “the seven vials” these being known to us, as the thunders also were to him.
their voices ] The possessive is emphatic, “ their own voices.” Perhaps the meaning is, “each uttered its own.” It has been taken to imply that the voices of the thunders were not the voice of God: but comparing Psalms 29 passim; St John Joh 12:28-29, it is scarcely possible to doubt that these thunders, voices from heaven, are from God, or at least directed by Him.
Fuente: The Cambridge Bible for Schools and Colleges
And cried with a loud voice, as when a lion roareth – The lion is the monarch of the woods, and his roar is an image of terror. The point of the comparison here seems to be the loudness with which the angel cried, and the power of what he said to awe the world – as the roar of the lion keeps the dwellers of the forest in awe. What he said is not stated; nor did John attempt to record it. Prof. Stuart supposes that it was a loud note of woe, some interjection uttered which would serve to call attention, and at the same time be indicative of the judgments which were to follow. But it is not necessary to suppose that this particular thing was intended. Any loud utterance – any solemn command – any prediction of judgment – any declaration of truth that would arrest the attention of mankind, would be in accordance with all that is said here. As there is no application of what is said, and no explanation made by John, it is impossible to determine with any certainty what is referred to.
But, supposing that the whole refers to the Reformation, would not the loud and commanding voice of the angel properly represent the proclamation of the gospel as it began to be preached in such a manner as to command the attention of the world, and the reproof of the prevailing sins in such a manner as to keep the world in awe? The voice that sounded forth at the Reformation among the nations of Europe, breaking the slumbers of the Christian world, awaking the church to the evil of the existing corruptions and abominations, and summoning princes to the defense of the truth, might well be symbolized by the voice of an angel that was heard afar. In regard to the effect of the theses of Luther, in which he attacked the main doctrines of the papacy, a contemporary writer says, In the space of a fortnight they spread over Germany, and within a month they had run through all Christendom, as if angels themselves had been the bearers of them to all men. To John it might not be known beforehand – as it probably would not be – what this symbolized; but could we now find a more appropriate symbol to denote the Reformation than the appearance of such an angel; or better describe the impression made by the first announcement of the great doctrines of the Reformation, than by the loud voice of such an angel?
And when he had cried, seven thunders uttered their voices – Prof. Stuart renders this, the seven thunders uttered their voices, and insists that the article should be retained, which it has not been in our common version. So Elliott, Dr. Middleton, and others. Dr. Middleton says, Why the article is inserted here I am unable to discover. It is somewhat remarkable that a few manuscripts and editions omit it in both places Rev 10:3-4. Were the seven thunders anything well known and pre-eminent? If not, the omission must be right in the former instance, but wrong in the latter; if they were pre-eminent, then is it wrong in both. Bengel omits the article in Rev 10:3, but has it in Rev 10:4. He regards the insertion of the article as the true reading in both places, and supposes that there may have been a reference to some Jewish opinion, but says that he had not been able to find a vestige of it in Lightfoot, Schoettgen, or Meuschen. Storr supposes that we are not to seek here for any Jewish notion, and that nothing is to be inferred from the article (Middleton, on the Greek Article, p. 358).
The best editions of the New Testament retain the article in both places, and indeed there is no authority for omitting it. The use of the article here naturally implies either that these seven thunders were something which had been before referred to, either expressly or impliedly; or that there was something about them which was so well known that it would be at once understood what was referred to; or that there was something in the connection which would determine the meaning. Compare the notes on Rev 8:2. It is plain, however, that there had been no mention of seven thunders before, nor had anything been referred to which would at once suggest them. The reason for the insertion of the article here must, therefore, be found in some pre-eminence which these seven thunders had; in some well-known facts about them; in something which would at once suggest them when they were mentioned – as when we mention the sun, the moon, the stars, though they might not have been distinctly referred to before. The number seven is used here either:
(a)As a general or perfect number, as it is frequently in this book, where we have it so often repeated – seven spirits; seven angels; seven seals; seven trumpets; or,
(b)With some specific reference to the matter in hand – the case actually in view of the writer.
It cannot be doubted that it might be used in the former sense here, and that no law of language would be violated if it were so understood; as denoting many thunders; but still it is equally true that it way be used in a specific sense as denoting something that would be well understood by applying the number seven to it. Now let it be supposed, in regard to the application of this symbol, that the reference is to Rome, the seven-hilled city, and to the thunders of excommunication, anathema, and wrath that were uttered from that city against the Reformers; and would there not be all that is fairly implied in this language, and is not this such a symbol as would he appropriately used on such a supposition? The following circumstances may be referred to as worthy of notice on this point:
(a)The place which this occupies in the series of symbols – being just after the angel had uttered his voice as symbolical of the proclamation of the great truths of the gospel in the Reformation, if the interpretation above given is correct. The next event, in the order of nature and of fact, was the voice of excommunication uttered at Rome.
- The word thunder would appropriately denote the bulls of excommunication uttered at Rome, for the name most frequently given to the decrees of the papacy, when condemnatory, was that of papal thunders. So LeBas, in his Life of Wycliffe, p. 198, says: The thunders which shook the world when they issued from the seven hills sent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less devoted sanctity.
- The number seven would, on such a supposition, be used here with equal propriety. Rome was built on seven hills; was known as the seven-hilled city, and the thunders from that city would seem to echo and re-echo from those hills. Compare Rev 17:9.
- This supposition, also, will accord with the use of the article here, as if those thunders were something well known – the seven thunders; that is, the thunders which the nations were accustomed to hear.
- This will also accord with the passage before us, inasmuch as the thunders would seem to have been of the nature of a response to what the angel said, or to have been sent forth because he had uttered his loud cry.
In like manner, the anathemas were hurled from Rome because the nations had been aroused by the loud cry for reformation, as if an angel had uttered that cry. For these reasons there is a propriety in applying this language to the thunders which issued from Rome condemning the doctrines of the Reformation, and in defense of the ancient faith, and excommunicating those who embraced the doctrines of the Reformers. If we were now to attempt to devise a symbol which would be appropriate to express what actually occurred in the Reformation, we could not think of one which would be better suited to that purpose than to speak of seven thunders bellowing forth from the seven-hilled city.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Seven thunders] Seven being a number of perfection, it may here mean many, great, loud, and strong peals of thunder, accompanied with distinct voices; but what was said, St. John was not permitted to reveal, Re 10:4.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And cried with a loud voice, as when a lion roareth: this voice suited him who is the Lion of the tribe of Judah: the lions voice is both loud and terrible.
And when he had cried, seven thunders uttered their voices: interpreters judge these seven thunders to signify those judgments of God which should be executed in the world upon the sounding of the seventh trumpet, and precedaneous to the day of judgment, which we shall find more fully opened under the seventh trumpet by the seven vials poured out, which signify the same thing; yet some understand by these seven thunders the powerful preaching the gospel; but the other seemeth more probable.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. as . . . lionChrist, whomthe angel represents, is often so symbolized (Re5:5, “the Lion of the tribe of Juda”).
seven thundersGreek,“the seven thunders.” They form part of theApocalyptic symbolism; and so are marked by the article as wellknown. Thus thunderings marked the opening of the seventhseal (Rev 8:1; Rev 8:5);so also at the seventh vial (Rev 16:17;Rev 16:18). WORDSWORTHcalls this the prophetic use of the article; “thethunders, of which more hereafter.” Their full meaning shall beonly known at the grand consummation marked by the seventh seal, theseventh trumpet (Re 11:19),and the seventh vial.
uttered theirGreek,“spake their own voices“; that is, voices peculiarlytheir own, and not now revealed to men.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And cried with a loud voice,…. That all might hear, and to show earnestness and affection, and that it was a matter of great importance, as well as to denote the certainty of it; what he said is not expressed, but seems to be the book of prophecy, or what regarded the state of his church and kingdom, in the several periods of time to the blowing of the seventh trumpet, when the kingdoms of this world shall become his: and this voice of his was
as [when] a lion roareth; loud and terrible; and indeed it was the voice of the lion of the tribe of Judah, which was heard far and near, throughout the whole world, by his people, and is terrible to his enemies:
and when he had cried, seven thunders uttered their voices; which some understand of the ministers of the Gospel in the times of the Reformation, who were “Boanergeses”, sons of thunder, and think that they are the same with the angels in Re 14:6, &c. or rather these may signify the denunciations of God’s judgments, and of his wrath, both upon the eastern and western antichrist, the Turk and pope, signified by the seven vials, hereafter to be poured out, mentioned in Re 16:1.
Fuente: John Gill’s Exposition of the Entire Bible
The seven thunders ( ). A recognized group, but not explained here, perhaps John assuming them to be known. For see already Rev 4:5; Rev 6:1; Rev 8:5. In Ps 29 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea.
Their voices ( ). Cognate accusative with and (reflexive) means “their own.” In Joh 12:28 the voice of the Father to Christ was thought by some to be thunder.
Fuente: Robertson’s Word Pictures in the New Testament
Cried [] . See on Mr 5:5.
As when. The when of A. V. is unnecessary.
Roareth [] . Only here in the New Testament. Peter uses wjruomai for the voice of the lion. See on 1Pe 5:8. The verb here is originally applied to the lowing of cattle, expressing the sound, moo – ka – omai. Both Aristophanes and Theocritus use it of the roar of the lion, and the former of thunder. Homer, of the ring of the shield and the hissing of meat on the spit.
Seven thunders. The Jews were accustomed to speak of thunder as “the seven voices.” Compare the sevenfold “voice of the Lord,” Psalm 29. As usual, interpretation has run wild as to the seven thunders. As a few illustrations may be cited : Vitringa, the seven crusades; Daubuz, the seven kingdoms which received the Reformation; Elliott, the bull fulminated against Luther from the seven – hilled city, etc.
Fuente: Vincent’s Word Studies in the New Testament
1) “And cried with a loud voice,” (kai ekraksen phone megale) “And he cried (aloud) with a megaphone-like voice,” loud, clear, distinct, and terrible voice, that split the air with trembling shock and fear.
2) “As when a lion roareth,” (hosper leon mukatai) “Just as when a lion roars,” or similar to the shock of a lion’s roar, as king of the beasts in the midst of the forest, Jer 51:38; Hos 11:10; Eze 22:25; 1Pe 5:8.
3) “And when he had cried,” (kai hote ekraksen) “and when he had cried aloud,” when this mighty strong angel had roared in thunder-like reverberating sound what he had to say.
4) “Seven thunders uttered their voices,” (elalesan hai hepta brontai tas heauton phonas) “The seven thunders spoke out or uttered their own voices,” articulately spoke or uttered what they had to say. Reverberating thunder sounds refer to a divine voice of warning. The number seven seems to indicate complete, finished, or adequate warning. The Jews referred to thunder as the seven voices or absolute voice of the Lord, as in repetition of Psa 29:3-11; as they also considered lightning to be the fire of God’s consuming wrath, Job 1:16.
Fuente: Garner-Howes Baptist Commentary
(3) And cried with a loud voice . . .Better, and he cried with a loud voice, even as a lion roareth. Another token of the presence of Christ with the Church. The voice is the voice of a courage and strength derived from Him who is the Lion of the tribe of Judah.
And when he had cried . . .Translate, and when he cried, the seven thunders (notice, not seven thunders, but the seven thunders) spake their own voices. The thunders are called the seven thunders to bring them before us as another order of sevens, and into harmony with the seven seals, the seven trumpets, the seven vials. Thus we have four sets of sevens. It was not a seven-fold peal of thunder, but seven thunders, which spake forth distinctly their own voices. This marked language brings the seven thunders, though their utterances are never revealed, into prominence as a portion of the Apocalyptic system. But what were these thunders? Were they more terrible judgments still? and did the sealing of them signify the shortening of the days of judgment, as Christ had said (Mat. 24:22)? It may be so. One thing seems certainthe guesses which have been hazarded (such as that they are identical with the trumpets; that they are the seven crusades) can hardly be admitted. Whatever they were, they were perfectly intelligible to the Evangelist. He was on the point of writing down their utterances. Will this fact help us to understand the general object of their introduction here?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. World-Angel announces that the seventh trumpet’s sounding will finish earthly history, Rev 10:3-7.
3. A lion roareth The most majestic sound sent forth from living nature. But the voice of the representative Angel is at once reverberated by a voice of a diviner tone. Seven thunders has in the Greek the definite article.
They are co-ordinate, therefore, with the seven spirits, the seven stars, the seven churches, as a divine symbol. As these thunders are also a voice which uttered unrevealable mysteries, they seem to be the voices of none but the divine Spirit himself. The psalmist says, God thundereth marvellously with his voice. And is it not the true meaning that the lion-like roar of the representative Angel is answered by the loftier roar of God’s own voice? The literal words are: and when he cried, uttered the seven thunders their own voices. That is, the very own voices of the seven thunders were the divine response to the cry. Then as “the seven lamps” are the light, and “the seven eyes” are the omniscience of the Spirit, so “the seven thunders” are the expression of his omnipotence.
Seven thunders uttered On this mysterious passage we suggest: 1. The thunders were the utterances of that Spirit which convinces the world of sin and judgment. 2. As co-ordinate with the seven seals and trumpets, they were, being thunders, far more terrible than either. 3. They must be interpreted in close connexion between the cry of the angel preceding and his oath which follows. They must be a response to the first and be responded to by the latter. The cry was a wail of woe at man’s doom; the thunders might have been a menace of wrath at man’s sin. 4. Hence we understand the Holy Spirit as uttering the demands of absolute justice for sin; describing in terms too deep for human language the guilt of sin, the awfulness of the final sentence and doom, and the demand which absolute justice makes that execution should be immediate. To this the angel-oath responds that judgment, if not immediate, if even long delayed, is sure; for the angel swears that the seventh trumpet shall reach that result.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The seven thunders uttered their voices , and when the seven thunders uttered their voices I was about to write, and I heard a voice from Heaven saying, “Seal up the things which the seven thunders uttered and do not write them”.’
It is clear from this verse that John has been recording his visions as he saw them, but this time he is told to desist. In Isa 29:11 God declares Israel to be in a spirit of deep sleep so that even their eyes, the prophets, are ‘closed’. All vision has become to them as the words of a scroll that is sealed, that none can understand. Here the world is seen to be in the same state. Their state is such that they will not listen to what the thunders say, so the words of the thunders are sealed. God will not speak to those who will not hear.
This compares with the reason why the Lord spoke in parables, so that those who claim to ‘see’, but will not respond, might not perceive (Mat 13:13; Mar 4:11-12; Luk 8:10). So this is a pregnant way of saying that as the world is deaf to all God’s pleadings, God withholds His voice. What the seven thunders said was addressed to mankind and not to His people, and is kept secret until the end. (Although Paul in 2Co 12:4 speaks of being caught up into Paradise and hearing unspeakable words which it is not lawful for a man to utter, it is doubtful if that is the case here. This is speaking of judgments so devastating that their description is withheld).
Fuente: Commentary Series on the Bible by Peter Pett
Rev 10:3-4 . At a mighty call of the angel, seven voices of thunder sounded what John, however, was forbidden to write.
. What the angel called, the text in no way indicates; at any rate, Beng. is incorrect in saying that what is described in Rev 10:6 may have been expressed by this cry. Only in general, the threatening character [2712] of this cry is to be recognized already from the fact that the mighty voice belonging to the strong angel [2713] is compared expressly with the roar of the lion, [2714] as in the immediately succeeding and, as it were, responsive voices of thunder.
The word properly expresses the bellowing of the bull, [2715] yet in Theocritus [2716] there is also found . [See Note LXIV., p. 308.] . The art., which suggests some particular thunder, cannot refer to Rev 4:5 . [2717] Ewald’s explanation, “ All seven thunders of the heavens seem to intimate that the whole heaven must be considered as having exclaimed with an unheard-of and terrible clamor,” has no biblical foundation, and proceeds from the later Jewish conception of seven heavens, as it ascribes to each heaven a special thunder. Heinr. says, too indefinitely: “Seven mightier thunders,” but is correct in making a comparison with the seven spirits of God, [2718] and the seven angels; [2719] for here, where the question is concerning a definite manifestation by thunder, this occurs not only in the concrete number seven, to which, besides, a certain outward occasion may have been given in the sevenfold description of the Divine voices of thunder, Psa 29 , [2720] but their sound is regarded also by John as a significant speech ( ), as each thunder uttered its special voice ( . ) which brought an intelligible revelation to the prophet.
In accordance with the command, Rev 1:11 , John wanted to write down what the thunder had said; the . , I was on the point of writing, [2721] which does not suit the standpoint of proper vision, since within this any writing is inconceivable, [2722] is explained from the standpoint of the composition of the book; but the exchange of these two standpoints is without difficulty, when considered as referring to the prophet now writing out his vision, and as based, indeed, upon the essential identity of the Divine revelation, which guides the writing, as well as the gazing, prophet, when he receives, in respect to this revelation, another command: , . . . The has neither here, nor anywhere else, an adversative meaning, but simply connects the new point, whose inner opposition to the preceding is not precisely marked. [2723]
. The expression does not compel us to regard John no longer in heaven; [2724] also from the standpoint which John occupies from Rev 4:1 (cf. Rev 10:1 ), he could designate a voice sounding from the depth of heaven as a . . . That the voice belonged to Christ, as Beng. infers from the command, Rev 1:11 , which here suffers an exception, remains an ingenious conjecture. Ew. ii. proposes the angel-attendant of Rev 1:1 . See in loc .
The heavenly voice demands a complete silence concerning all that the thunders had uttered:
. The sealing is to occur just by the not writing; compare the reverse relation, Rev 22:10 . Contrary to the text, therefore, is every explanation that finds [2725] in this passage a sealing that is in any way conditional, [2726] and entirely improper is the question as to what were the contents of the voices of the thunders. Beda regarded them identical with the seven trumpets; Zeg., as the oracles of all the prophets before Christ; Hengstenb. [2727] thinks: “what is announced later concerning the destruction of the enemies of the kingdom of God, and the final victory, must be essentially identical with what is here previously kept secret.” Others have tried to conjecture from the context, if not the contents, yet the subject and character, of the utterance of the thunders. Hofm. has offered what is, in every respect, the strangest suggestion, when he imagines how the seven thunders had expressed the blessed mystery of the new world. Beng. considered the voices of thunder as those which mightily proclaim the praise of God. The other expositors have more correctly maintained the threatening significance of the voices of thunder; but their relation to the call of the angel is arbitrarily stated by Herd.: “The thunders declared their curses, but John was forbidden to write them, as they are not to disturb the angel’s glad message;” and by Eichh.: “The thunders had announced the sad contents of the little book, in order that the glad message might remain for the angel.” [2728] The seven thunders are referred to definite individual facts by Vitr., who understands the seven crusades; and by Ebrard, who thinks of the seven acts of God which will occur before the beginning of the seventh trumpet, and whereby God obtains for his people rest, and for himself glory before his enemies. Better than all the exegetes who have even attempted to discover something concerning the contents of the voices of thunder, did S. Brigitta esteem the text, of whom the legend says, that she wanted to know what the voices of thunder announced to John; she therefore prayed for a special revelation from God, and received it, whereby it was revealed to her that the thunder prophesied terrible judgments upon the persecutors of the Church. [2729]
The question has also been asked, why John did not dare write the utterance of the thunders. Incorrectly, Zll.: “Because unbelievers would not be converted;” but it is neither certain that the thunder-voices had any such tendency, nor is the presumption in itself correct. [2730] Ew. mentions the contents of the voices of the thunder as “exceeding human comprehension;” [2731] but John not only understood that declaration, but also regarded it intelligible to others, as he wanted to write it. De Wette says only, that thereby the mysteriousness is to be increased. Volkm. recognizes only a literary reason: for writing, or rather for announcing, there is no longer time, as now the second part, the realization, comes. [2732] Yet there is still time sufficient to refer to new announcements (Rev 10:6 ; Rev 10:11 ); for they follow as such, and not as realizations. It is well simply to acknowledge what is most obvious; viz., that the holy wisdom of God has given no account as to why this special revelation has not been made universal [2733]
[2712] In so far, Ew. 2. decides not incorrectly (“Rome, thou fallest”); but the threatening of the angel in his cry, as in his significant manifestation, is directed first to Jerusalem, and afterwards to Rome.
[2713] Cf. Rev 6:1 , Rev 7:2 .
[2714] Cf. Hos 11:10 ; Amo 3:8 .
[2715] Phavorinus: . Cf. Wetst.
[2716] Id. xxvi. 21.
[2717] Against Beng.
[2718] Rev 1:4 , Rev 4:5 .
[2719] Rev 8:2 .
[2720] Zll., Hengstenb., Ebrard.
[2721] Cf. Rev 12:4 .
[2722] From an entirely mechanical idea of inspiration, the writing within an ecstasy of course appears inconceivable. Thus, e.g., even Lmmert ( Babel , p. 27 sq.) thinks: John, who in his writing had actually proceeded as far as the close of ch. 9, would have written even further.
[2723] Cf. Winer, p. 407 sqq.
[2724] De Wette.
[2725] Cf. Dan 12:4 ; Dan 12:9 .
[2726] Beda: “Do not display the mysteries of the Christian faith to all everywhere, lest they grow common, neither conceal them from the good, lest they be altogether hidden.” Hengstenb., who justifies Brightmann’s paraphrase: “Do not insert these utterances in this, but reserve them for another, more appropriate place.” Cf. also Ew. ii.
[2727] Cf. also Stern.
[2728] Cf. Rev 10:9 sq., and .
[2729] Cf. C. a Lap.
[2730] Cf. Rev 11:13 .
[2731] Cf. Beng., who refers to 2Co 12:4 .
[2732] See on p. 25.
[2733] Cf. Act 1:7 .
NOTES BY THE AMERICAN EDITOR
LXIV. Rev 10:3 .
The application of the word to thunder is very forcibly illustrated by the in schylus, Prometheus , 1062:
“
.”
“Quickly from hence depart,
Lest the relentless roar
Of thunder stun your soul.”
PLUMPTRE’S Translation.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.
Ver. 3. As when a lion roareth ] Gr. , loweth like an ox, mugit for rugit. See here an ox in a lion, mildness mixed with fierceness. Satis est prostrasse Leoni. This Lion preys not upon the prostrate. Non mihi placet vindicta sed victoria, It is not appropiate for me to seek vengence but victory, said Caesar. So may Christ, I seek not revenge but victory.
Seven thunders uttered their voices ] As the echo of Christ’s loud voice. No sooner had he spoken, but great was the company of preachers, Psa 68:11 , sons of thunder, who should speak powerfully, prophesy and cry down superstitious worships and heretical doctrines before peoples, nations, tongues, and kings, Rev 10:11 ; of this chapter. This was fulfilled in Wycliffe, Huss, Luther, Lambert, and other heroic reformers. Confer Amo 3:7-8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 10:3 . (of God in O.T. reff.; of the messiah 4 Esd. 11:37, 12:31) Theokr. Id. xxvi. 21, , properly of cattle =“to bellow”. . . . = “uttered what they had to say” ( i.e. , spoke articulately). (the well-known or familiar) “of the apocalyptic machinery” (Alford), or a popular piece of apocalyptic prophecy (see below). Cf. the sevenfold voice of the Lord in thunder, Psa 29 . The seven thunders here may be conceived loosely as the echoes of the angel’s voice reverberating through the universe (Spitta, Weiss), thunder, throughout the ancient world, being especially venerated as a divine voice or warning.
Fuente: The Expositors Greek Testament by Robertson
loud = great.
had. Omit.
seven = the seven (Rev 1:4).
thunders. Compare the “seven thunders” (voice of the Lord) in Psa 29.
uttered. Literally spake. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 10:3. ) expresses the voice of an animal under the influence of hunger or anger: , the natural voice. Each of them is also attributed to the lion. Theocritus ascribes to the lioness.
Fuente: Gnomon of the New Testament
loud: Pro 19:12, Isa 5:29, Isa 31:4, Isa 42:13, Jer 25:30, Joe 3:16, Amo 1:2, Amo 3:8
seven: Rev 8:5, Rev 14:2, Rev 15:1, Rev 15:7
Reciprocal: Jos 6:4 – seven times Eze 10:5 – the voice Dan 4:14 – aloud Dan 10:6 – like the voice Rev 1:10 – as Rev 6:1 – the noise Rev 18:2 – cried
Fuente: The Treasury of Scripture Knowledge
Rev 10:3. The angel’s voice was like that of a lion in that it was strong and itself heard far and near. We know from the context that the angel’s cry was the announcement that the Bible was again to be given to the people. Of course that would be unwelcome news to the heads of the apostate church and it was natural for them to protest. That called for seven thunders from the “seven-hilled” city of Rome.
Comments by Foy E. Wallace
Verse 3.
7. A great voice as a lion roareth: The Lamb in the midst of the throne, once slain, who was the Lion of the tribe of Judah, who had conquered to open the book and loose its seals, now came as the “mighty angel” to announce the near end of the things in the book; and when his “loud voice” heralded the angel’s proclamation, seven thunders uttered their voices, as signs of revolutionary events that would presage the end.
Thunder was regarded as the voice of God. (Job 37:2; Psa 18:13; Psa 81:7; Isa 30:31-32) Thunder attended the inauguration of the law. (Exo 19:16) When the people heard God’s voice, they said it thundered. (Joh 12:29) It was a symbol of divine power in the executions of vengeance on evil-doers. (2Sa 2:10; 2Sa 22:14; Isa 29:6) And that was its significance here.
Fuente: Combined Bible Commentary
This angel, who represented Christ the Lion of the tribe of Judah, is said to cry like a roaring lion, whose voice is both loud and terrible; this, some conceive, shadowed forth the efficacious and successful preaching of the gospel, and that the seven thunders signified the same: but others apprehend hereby the thundering judgments of God which were shortly to be inflicted on the wicked world; and particularly on Jerusalem by Titus, say some; upon Antichrist and his adherents, say others. The judgments of God are fitly set forth by thunder, because they do not fly at random, but by divine directions; the loudness, the swiftness, the forcibleness of thunder, is known, and the terribleness of God in his doings towards the children of men has been sufficiently understood.
Observe next, St. John’s intention to write what these thunders uttered, for the benefit of the church, as conceiving them to be of great concernment to her: but he receives a command from Christ to the contrary; not to do it at present, God foreseeing that the opposers would not hear but despise; therefore these judgments shall be known by experience, and not by words.
Others say this inhibition was only temporary, not perpetual; write them not, that is, conceal them for the present, till thou hast those things represented to thee in other types, and till they are nearer their accompolishment; hereafter he might write them, for what God revealed to John was to be showed to his servants, Rev 1:1.
Fuente: Expository Notes with Practical Observations on the New Testament
The angels crying with a loud voice like a lion’s roar ought to draw attention to the message from God which he carried. Thunder is a warning of approaching storm. John was going to write, as he had earlier been commanded ( Rev 1:11 ; Rev 1:19 ), but the message of the seven thunders is sealed from man’s view. God is through warning man and the time of judgment has come. (verses 6-7) Some have suggested these unknown messages serve as ample notice, to those who would set specific dates for the end, that God has kept some things secret which might keep us from knowing the exact timing of the end.
Fuente: Gary Hampton Commentary on Selected Books
Rev 10:3-4. And he cried with a loud voice Uttering the words recorded Rev 10:6; as when a lion roareth With a voice strong and awful, as the roar of a lion, signifying, some think, that the gospel would be openly, resolutely, and efficaciously preached and published, in order to effect the subsequent reformation of the church from the errors and superstitions that had now overspread it. And when he had cried Or, while he was crying, seven thunders uttered their voices In distinct audible sounds, each after the other, as from the clouds of heaven, and loud as thunder. Doubtless those who spoke these words were glorious heavenly powers. And when the seven thunders had uttered their voices Having understood the things they expressed; I was about to write To record what was spoken by them. And I heard a voice from heaven Doubtless from him who had at first commanded him to write, and who presently commands him to take the book, namely, Jesus Christ, saying, Seal up the things which the seven thunders uttered, and write them not These are the only things, of all which he heard, that he is commanded to keep secret. So some things peculiarly secret were revealed to the beloved John, besides all the secret things written in this book. And as we know not the subjects of the seven thunders, so neither can we know the reasons for suppressing them. Vitringa indeed, by these seven thunders, understands the seven great croisades, or expeditions of the western Christians for the conquest of the Holy Land, and Daubuz the seven kingdoms which received and established the Protestant reformation by law. On which Dr. Apthorp observes as follows: As heaven signifies the station of the supreme visible power, which is the political heaven, so thunder is the voice and proclamation of that authority and power, and of its will and laws, implying the obedience of the subjects, and at last overcoming all opposition. The thunders are the symbols of the supreme powers, who established the Reformation in their respective dominions. But, as Bishop Newton remarks, Doth it not savour rather of vanity and presumption than of wisdom and knowledge, to pretend to conjecture what they are when the Holy Spirit hath purposely concealed them. Suffice it that we may know all the contents of the opened book, and of the oath of the angel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
His majestic, loud cry produced seven peals of thunder. Comparison with a lion suggests that his powerful cry concerns vengeance. This proves true if what he cried out appears in Rev 10:6. Thunder warns of coming storms, more judgments. These thunders spoke.