the Week of Christ the King / Proper 29 / Ordinary 34
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J.B. Rotherham Emphasized Bible
Revelation 10:11
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Then I was told, "You must prophesy again about many races of people, many nations, languages, and rulers."
And I was told, "You must again prophesy about many peoples and nations and tongues and kings."
And he sayde vnto me: thou muste prophesy agayne amonge the people and nacions and tonges and to many kynges.
He told me, "You must prophesy again over many peoples, nations, languages, and kings."
And they said to me, "You must prophesy again concerning many peoples, nations, languages, and kings."
Then I was told, "You must prophesy again about many peoples, nations, languages, and kings."
And they say to me, You must prophesy again over many peoples and nations and tongues and kings.
And he said to me, Thou must prophesy again before many peoples, and nations, and languages, and kings.
He told me, "You must prophesy again over many peoples, nations, languages, and kings."
And he saith to me, Thou must prophesy again concerning people, and nations, and tongues, and many kings.
And a voice said to me, "You must prophesy yet further concerning peoples, nations, languages, and many kings."
And he seide to me, It bihoueth thee eftsoone to prophesie to hethene men, and to puplis, and langagis, and to many kingis.
And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.
And they told me, "You must prophesy again about many peoples and nations and tongues and kings."
Then some voices said, "Keep on telling what will happen to the people of many nations, races, and languages, and also to kings."
Then they said to me, "You must prophesy again concerning many peoples and nations and languages and kings."
And they say unto me, Thou must prophesy again over many peoples and nations and tongues and kings.
And they said to me, You are to give word again of what is coming in the future to the peoples and nations and languages and kings.
Then I was told, "You must prophesy again about many peoples, nations, languages and kings."
And it was said to me, Thou must prophesy again as to peoples and nations and tongues and many kings.
Then the seven thundersthey">[fn] told me, "Again you must prophesy about many peoples, nations, languages, and kings."
And he said to me, It behoves thee yet to prophesy concerning many nations, and concerning peoples and princes and kings.
And be said to me, Thou must again prophesy upon many nations, and peoples, and princes, and kings.
And he sayd vnto me, Thou must prophesie againe before many peoples, and nations, and tongues, and kings.
Then I was told, "You must prophesy again about many peoples, nations, languages, and kings."
Then they said to me, "You must tell what will happen again in front of many people and nations and families and kings."
Then they said to me, "You must prophesy again about many peoples and nations and languages and kings."
And I was told, "You must again prophesy about many peoples and nations and languages and kings."
And he said vnto me, Thou must prophecie againe among the people and nations, and tongues, and to many Kings.
Then he said unto me, You must prophesy again about many peoples and nations and the heads of nations and kings.
And he said to me: Thou must prophesy again to many nations and peoples and tongues and kings.
And he sayde vnto me, thou must prophesie agayne among the people, and nations, and tongues, & to many kinges.
Then I was told, "Once again you must proclaim God's message about many nations, races, languages, and kings."
And they said to me, “You must prophesy again about many peoples, nations, languages, and kings.”
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.
And they said to me, "It is necessary for you to prophesy again about many peoples and nations and languages and kings."
And he said to me, You must again prophesy before peoples and nations and tongues and many kings.
and he saith to me, `It behoveth thee again to prophesy about peoples, and nations, and tongues, and kings -- many.'
And he sayde vnto me: thou muste prophesy agayne vnto the people, and to the Heythen, and tonges, and to many kynges.
then he said to me, "thou must prophesy again of many people, nations, provinces, and kings."
Then they told me: "You must prophesy again about many peoples, nations, languages, and kings."
11 And he [fn] said to me, "You must prophesy again about many peoples, nations, tongues, and kings."
Then the voice said, "Once again you must ride out and tell of God's work to all men and all nations, sparing no king or peasant."
And they said to me, "You must prophesy again concerning many peoples and nations and tongues and kings."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Thou: Revelation 11:9, Revelation 14:6, Revelation 17:15, Jeremiah 1:9, Jeremiah 1:10, Jeremiah 25:15-30
Reciprocal: Jeremiah 25:13 - hath Ezekiel 31:2 - speak Mark 3:17 - he surnamed Revelation 13:7 - and power
Cross-References
Now, these are the generations of the sons of Noah, Shem, Ham, and Japheth, and there were born to them sons after the flood.
So the beginning of his kingdom came to be Babel, and Erech, and Accad and Calneh, in the land of Shinar.
Yet shall it be for destruction, O Kain, - How long shall Assyria hold thee captive?
When, ships, come from the coast of the isles, And humble Assyria, and humble the Hebrew, - And he too, is even to perish?
So Sennacherib king of Assyria brake up, and went his way, and returned, - and remained in Nineveh.
then drew they near unto Zerubbabel, and unto the ancestral chiefs, and said unto them, Let us build with you, for, like you, we seek your God, and, unto him, have, we, been sacrificing since the days of Esar-haddon, king of Assyria, who brought us up hither.
Even Assyria hath joined herself with them, They have become an arm to the sons of Lot. Selah.
So Sennacherib the king of Assyria brake up, and went his way, and returned, - and remained in Nineveh.
Haran and Canneh and Eden, the merchants of Sheba, - Asshur. Chilmad, Were merchants of thine:
There, is Assyria with all her gathered host, Round about him, are his graves, All of them thrust through, The fallen by the sword:
Gill's Notes on the Bible
And he said unto me,.... That is, the angel, from whom John received the little book; the Alexandrian copy reads, "they said unto me": both the voice of God the Father from heaven, that bid him take the book, and the angel that bid him eat it:
thou must prophesy again before many people, and nations, and tongues, and kings; which is to be understood not of John's preaching again to many people, and nations, after his return from his exile at Patmos, as he had done before his banishment thither; and much less of his prophesying along with Enoch and Elias, towards the end of the world, grounded upon two fabulous notions, the one that Enoch and Elias will appear in person before the coming of Christ, and the other, that John died not, but is still alive somewhere, and will continue till Christ's second coming; but rather of his delivering more prophecies out of the open little book; not "before", as we render it, but either "concerning" many people, nations, tongues, and kings, as the Syriac version renders it: or "against" them, that is, those people, multitudes, nations, and tongues, over which the whore of Babylon reigns, or has reigned, and the ten kings, and kings of the earth she rules over, Revelation 17:12. Moreover, this may not so much design John's prophesying in person, as the prophesying: of the witnesses or ministers of the word in the several periods of time, whom John personated and represented; and of whom mention is made in the next chapter, to which this seems to be a transition.
Barnes' Notes on the Bible
And he said unto me - The angel then said.
Thou must prophesy - The word âprophesyâ here is evidently used in the large sense of making known divine truth in general; not in the comparatively narrow and limited sense in which it is commonly used, as referring merely to the foretelling of future events. See the word explained in the Romans 12:6 note; 1 Corinthians 14:1 note. The meaning is, that, as a consequence of becoming possessed of the little volume and its contents, he would be called to proclaim divine truth, or to make the message of God known to mankind. The direct address is to John himself; but it is evidently not to be understood of him personally. He is represented as seeing the angel; as hearkening to his voice; as listening to the solemn oath which he took; as receiving and eating the volume; and then as prophesying to many people; but the reference is undoubtedly to the far-distant future. If the allusion is to the times of the Reformation, the meaning is, that the end of the world was not, as would be expected, about to occur, but that there was to be an interval long enough to permit the gospel to be proclaimed before ânations, and tongues, and kingsâ; that in consequence of coming into possession of the âlittle book,â the Word of God, the truth was yet to be proclaimed far and wide on the earth.
Again - ÏαÌλιν palin. This had been done before. That is, supposing this to refer to the time of the Reformation, it could be said:
(a)That this had been done before - that the gospel had been in former times proclaimed in its purity before âmany peoples, and nations, and tongues, and kingsâ; and,
(b)That it would be done âagainâ; that is, though the Word of God had been hidden, and a mass of corrupt traditions had taken its place, yet the time would come when those pure truths would be made known again to all lands. This will explain the word âagainâ in this place - not meaning that John would do this personally, but that this would be in fact the result of the restoration of the Bible to the church.
Before many peoples - This word denotes people considered as masses, or as grouped together in masses, without reference to the manner in which it is done. It is used when we look on a mass of people, without taking into account the question whether they are of the same nation, or language, or rank. See the notes on Revelation 7:9. The plural is used here - âpeoplesâ - perhaps to denote that those to whom the truth would be made known would be very numerous. They would not only be numerous in regard to the individuals to whom it would be communicated, but numerous considered as communities or nations.
And nations - The word ânationsâ here denotes people considered as separated by national boundaries, constitutions, laws, customs. See the notes on Revelation 7:9.
And tongues - People considered as divided by languages - a division not always or necessarily the same as that denoted by the word âpeople,â or ânationsâ as used in this passage.
And kings - Rulers of the people. The meaning is, that the gospel would not only be borne before the masses of mankind, but in a special manner before kings and rulers. The effect of thus possessing the âlittle volume,â or of the âopen bookâ of revealed truth, would ultimately be that the message of life would be carried with power before princes and rulers, and would influence them as well as the common people.
In inquiring now for the proper application of this symbol as thus explained, we naturally turn to the Reformation, and ask whether there was anything in that of which this would he the proper emblem. The following things, then, are found in fact as occurring at that time, of which the symbol before us may be regarded as the proper representation:
(1) The reception of the Bible as from the hand of an angel - or its recovery from obscurity and forgetfulness, as if it were now restored to the church by a heavenly interposition. The influence of the Bible on the Reformation; the fact that it was now recovered from its obscurity, and that it was made the grand instrument in the Reformation, has already been illustrated. See the notes on Revelation 10:2. The symbolical action of taking it from the hand of an angel was not an improper representation of its reception again by the church, and of its restoration to its true place in the church. It became, as it is proper that it should always be, the grand means of the defense of the faith, and of the propagation of truth in the world.
(2) The statement that the little book when eaten was âin the mouth sweet as honey,â is a striking and proper representation of the relish felt for the sacred Scriptures by those who love the truth (compare notes on Revelation 10:9), and is especially appropriate to describe the interest which was felt in the volume of revealed truth in the time of the Reformation. For the Bible was to the Reformers emphatically a new book. It had been driven from common use to make way for the legends of the saints and the traditions of the church. It had, therefore, when translated into the vernacular tongue, and when circulated and read, the freshness of novelty - the interest which a volume of revealed truth would have if just given from heaven. Accordingly, it is well known with what avidity and relish the sacred volume was studied by Luther and his fellow-laborers in the Reformation; how they devoured its doctrines; how they looked to it for comfort in their times of trial; how sweet and sustaining were its promises in the troubles that came upon them, and in the labors which they were called to perform.
(3) The representation that, after it was eaten, it was âbitter,â would not improperly describe the effect, in some respects, of thus receiving the Bible, and making it the groundwork of faith. It brought the Reformers at once into conflict with all the power of the papacy and the priesthood; exposed them to persecution; aroused against them a host of enemies among the princes and rulers of the earth; and was the cause for which many of them were put to death. Such effects followed substantially when Wycliffe translated the Bible; when John Huss and Jerome of Prague published the pure doctrines of the New Testament; and when Luther gave to the people the Word of God in their own language. To a great extent this is always so - that, however sweet and precious the truths of the Bible may be to the preacher himself, one of the effects of his attempting to preach those truths may be such opposition on the part of people, such cold indifference, or such fierce persecution, that it would be well illustrated by what is said here, âit shall make thy belly bitter.â
(4) The representation that, as a consequence of receiving that book, he would prophesy again before many people, is a fit representation of the effect of the reception of the Bible again by the church, and of allowing it its proper place there. For:
(a) it led to preaching, or, in the language of this passage, âprophesyingâ - a thing comparatively little known before for many ages. The grand business in the papal communion was not, and is not, preaching, but the performance of rites and ceremonies. Genuflexions, crossings, burning of incense, processions, music, constitute the characteristic features of all papal churches; the grand thing that distinguishes the Protestant churches all over the world, just in proportion as they are Protestant, is preaching. The Protestant religion - the pure form of religion as it is revealed in the New Testament - has few ceremonies: its rites are simple: it depends for success on the promulgation and defense of the truth, with the attending influence of the Holy Spirit; and for this view of the nature and degree of religion the world is indebted to the fact that the Bible was again restored to its true place in the church.
(b) The Bible is the basis of all genuine preaching. Preaching will not be kept up in its purity, except in the places where the Bible is freely circulated, and where it is studied; and where it is studied, there will be, in the proper sense of the term, preachers. Just in proportion as the Bible is studied in the world, we may expect that preaching will be better understood, and that the number of preachers will be increased.
(c) The study of the Bible is the foundation of all the efforts to spread the knowledge of the truth to âpeoples, and nations, and tongues, and kings,â in our own times. All these efforts have been originated by the restoration of the Bible to its proper place in the church, and to its more profound and accurate study in this age; for these efforts are but carrying out the injunction of the Saviour as recorded in this book - to âgo into all the world, and preach the gospel to every creature.â
(d) The same thing will be true to the end of the world; or, in the language of the portion of the Book of Revelation before us, until âthe kingdoms of this world become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever,â Revelation 11:15. The fact of the restoration of the Bible to its proper place in the church will, therefore, ultimately be the means of the conversion of the whole world to God; and this fact, so momentous in its nature and its consequences, was worthy to be symbolized by the appearance of the âangel descending from heaven clothed with a cloudâ; was properly represented by the manner in which he appeared - âhis face radiant as the sun, and his feet as pillars of fireâ; was worthy to be expressed by the position which he assumed, as âstanding on the sea and the earthâ - as if all the world were interested in the purpose of his mission, and was worthy of the loud proclamation which he made - as if a new order of things were to commence. Beautiful and sublime, then, as this chapter is, and always has been esteemed as a composition, it becomes still more beautiful and sublime if it be regarded as a symbol of the Reformation - an event the most glorious, and the most important in its issues, of any that has occurred since the Saviour appeared on the earth.
Clarke's Notes on the Bible
Verse Revelation 10:11. Thou must prophesy again — Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general.
THE reader will find, on comparing this chapter with Daniel 8:1-27; Daniel 12:1-13, and Ezekiel 2:1-27, that there are several things similar in both; and the writer of the Apocalypse appears to keep these two prophets continually in view. I must once more say that I do not understand these prophecies, therefore I do not take upon me to explain them. I see with regret how many learned men have mistaken their way here. Commentators, and even some of the most modern, have strangely trifled in these solemn things; all trumpets, vials, woes, c., are perfectly easy to them yet from their descriptions, none get wise either to common sense or to the things that make for their peace.
On the same ground I cannot admit the interpretation that is given of the word ÏÏονοÏ, translated time in Revelation 10:6, which some have construed into an artificial period of 1,111 years, which they term chronos; hence we have the chronos, half-chronos, and non-chronos. Bengel has said much on these points, but to very little purpose; the word in the above place seems to signify delay simply, and probably refers to the long-suffering of God being ended in reference to Jerusalem; for I all along take for probable that this book was written previously to the destruction of that city.
