the Week of Proper 28 / Ordinary 33
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J.B. Rotherham Emphasized Bible
Revelation 10:6
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The angel made a promise by the power of the one who lives forever and ever. He is the one who made the skies and all that is in them. He made the earth and all that is in it, and he made the sea and all that is in it. The angel said, "There will be no more waiting!
and swore by him who lives for ever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, that there should be no more delay,
and swore by him that liveth for ever more which created heven and the thynges that ther in are and the see and the thynges which therin are: that there shulde be no lenger tyme:
and swore by him who lives forever and ever, who created heaven and the things that are in it, the eretz and the things that are in it, and the sea and the things that are in it, that there will no longer be delay,
and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there will no longer be a delay,
and he made a promise by the power of the One who lives forever and ever. He is the One who made the skies and all that is in them, the earth and all that is in it, and the sea and all that is in it. The angel promised, "There will be no more waiting!
and swore by him that lives forever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer:
And swore by him that liveth for ever and ever, who created heaven, and the things that are in it, and the earth, and the things that are in it, and the sea, and the things which are in it, that there should be time no longer:
and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay,
And sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, There shall be no more a time.
And in the name of Him who lives until the Ages of the Ages, the Creator of Heaven and all that is in it, of the earth and all that is in it, and of the sea and all that is in it, he solemnly declared,
and swoor bi hym that lyueth in to worldis of worldis, that maad of nouyt heuene, and tho thingis whiche ben in it, and the erthe, and tho thingis that ben in it, and the see, and tho thingis that ben in it, that time schal no more be.
and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be time no longer:
And he swore by Him who lives forever and ever, who created heaven and everything in it, the earth and everything in it, and the sea and everything in it: "There will be no more delay!
He made a promise in the name of God who lives forever and who created heaven, earth, the sea, and every living creature. The angel said, "You won't have to wait any longer.
and swore [an oath] by [the name of] Him who lives forever and ever, WHO CREATED HEAVEN AND THE THINGS IN IT, AND THE EARTH AND THE THINGS IN IT, AND THE SEA AND THE THINGS IN IT, that there will be delay no longer,
and sware by him that liveth for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer:
And took his oath by him who is living for ever and ever, who made the heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there would be no more waiting:
and swore by the One who lives forever and ever, who created heaven and what is in it, earth and what is in it, and the sea and what is in it : "There will be no more delay;
and swore by him that lives to the ages of ages, who created the heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it, that there should be no longer delay;
He swore an oath by the one who lives forever and ever, who created heaven and everything in it, the earth and everything in it, and the sea and everything in it: "There will be no more delay.Nehemiah 9:6; Daniel 12:7; Revelation 4:11; 14:7; 16:17;">[xr]
and sware by Him who liveth for ever and ever, who created heaven and those who are in it, and the earth and those that are in it, and the sea and those that are in it, That time no more shall be;
and swore, by him who liveth for ever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that the time should be no longer;
And sware by him that liueth for euer and euer, who created heauen, 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 bee time no longer.
He swore an oath in the name of the one who lives forever and ever, who created the heavens and everything in them, the earth and everything in it, and the sea and everything in it. He said, "There will be no more delay.
He made a promise in the name of God Who lives forever, Who made the heaven and the earth and the sea and everything in them. He promised that there will be no more waiting.
and swore by him who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it: "There will be no more delay,
and swore by him who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, that there would be no more delay,
And sware by him that liueth for euermore, which created heauen, and the thinges that therein are, and the earth, and the things that therein are, and the sea, and the thinges that therein are, that time should be no more.
Swore by him who lives for ever and ever, who created heaven and the things which are therein, and the earth and the things which are therein, and the sea and the things which are therein, that there should be no more reckoning of time:
And he swore by him that liveth for ever and ever, who created heaven and the things which are therein, and the earth and the things which are in it, and the sea and the things which are therein: That time shall be no longer.
And sware by hym that lyueth for euermore, which created heauen and the thynges that therin are, & the earth and the thinges that therin are, and the sea, and the thynges which therin are, that there shoulde be no longer tyme.
and took a vow in the name of God, who lives forever and ever, who created heaven, earth, and the sea, and everything in them. The angel said, "There will be no more delay!
He swore by the one who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it: “There will no longer be a delay,
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:
and swore by the one who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, "There will be no more delay!
and swore by Him living to the ages of the ages, "who created the heaven" and the things in it, "and the earth" and the things in it, "and the sea and the things in it," that time shall no longer be; Ex. 20:11
and did swear in Him who doth live to the ages of the ages, who did create the heaven and the things in it, and the land and the things in it, and the sea and the things in it -- that time shall not be yet,
and swore by him that liueth for euermore, which created heauen, and the thinges that there in are, and ye see, and the thinges which are therin: that there shalbe nomore tyme:
and sware by him that liveth for ever and ever, who created the heaven and all that is therein, the earth and all that is therein, the sea and all that is therein, "that the time should be no longer defer'd."
and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, "There will be no more delay!
and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer,
made a promise in the name of God who is eternal, who is the creator of heaven and earth and everything in between. The angel said, "Now is the time!
and swore by Him who lives forever and ever, WHO CREATED HEAVEN AND THE THINGS IN IT, AND THE EARTH AND THE THINGS IN IT, AND THE SEA AND THE THINGS IN IT, that there will be delay no longer,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reciprocal: Genesis 1:1 - God Genesis 1:9 - General Genesis 14:22 - lift Deuteronomy 32:40 - General 2 Chronicles 2:12 - that made heaven Psalms 106:26 - lifted Isaiah 3:7 - swear Ezekiel 20:23 - lifted Ezekiel 36:7 - I have lifted Ezekiel 44:12 - therefore Daniel 4:34 - him Revelation 4:9 - who Revelation 4:11 - for thou Revelation 6:16 - Fall Revelation 10:1 - another Revelation 12:12 - because Revelation 15:7 - who Revelation 16:17 - It is
Cross-References
And Ham the father of Canaan saw his father's shame, - and told his two brethren outside.
And, Cush begat Nimrod. - he, became a hero in the earth;
and the Jebusite, and the Amorite, and the Girgashite;
and they found pasture, fat and good, and, the land, was broad on both hands, and quiet, and secure, - for, of Ham, were the dwellers there aforetime.
So he smote, Every first-born in Egypt, The beginning of their strength, in the tents of Ham;
So Israel came into Egypt, And, Jacob, sojourned in the land of Ham;
He set among them his threatening signs, And his wonders, in the land of Ham;
Wonders in the land of Ham, Terrible things by the Red Sea.
And it shall come to pass in that day, That My Lord will again a second time set his hand, to possess himself of the remnant of his people, - who shall be left - from Assyria and from Egypt and from Pathros and from Ethiopia and from Elam and from Shinar and from Hamath and from the Coastlands of the sea;
Mount the horses, And drive the chariots madly on, So let the heroes, go forth, - Ethiopians and Libyans that grasp the buckler, And Lydians that grasp - that tread - the bow, But, that day, belongeth to My Lord Yahweh of hosts -
Gill's Notes on the Bible
And sware by him that liveth for ever and ever,.... That is, by the living God, who is the true God: and is so described to distinguish him from idol gods, who have no life nor breath in them; and to assert the excellency and perfection of his nature, who has life in himself originally, and independently, is the fountain of life to all creatures living, and who are supported in their life and being by him; and so he always was, is, and ever will be; this is the same as swearing by Ancuialus p:
who created heaven, and the things that therein are; the airy, starry, and third heavens, and the inhabitants of them, the fowls of the air, the sun, moon, and stars, and the angels of heaven, as well as the souls of departed saints, and the bodies of as many as are there:
and the earth, and the things that therein are; men, beasts, and creeping things, trees, herbs, minerals, c.
and the sea, and the things which are therein: the several sorts of fishes in it: this is also said to distinguish the great God from all false gods, who made not the heavens and the earth, who alone is, and ought to be the object of an oath, or by whom an oath is to be made, and not any creature whatsoever and since the Angel that here swears is the Lord Jesus Christ, this may be understood of him either as man, swearing by God the Father, in which respect the Father is greater than he; or as a divine person, and so swears by himself, Hebrews 6:13; for to himself do these characters belong of living for ever and ever, and of having made the heaven, earth, and sea, and all in them: the thing he swears to is,
that there should be time no longer which is not to be understood of the cessation of time, and the swallowing of it up in eternity, at the end of all things, when it will be no more measured out by the revolutions of the sun and moon, which will then be no more; for this did not take place upon the angel's oath, or at the time this vision refers to; for after this, there is to be time for the seventh angel to sound his trumpet in, though perhaps that is excepted in the next verse; and after the sounding of that, there will be the space of a thousand years, in which Christ will reign with his people on earth; and after that there will be some space of time for the Gog and Magog army to attack the beloved city; all which will be before the end of all things, or before eternity, properly speaking, takes place; and besides, such an illustrious appearing of Christ as before described, and so solemn an oath as is here made, do not seem necessary to ascertain a truth which nobody doubts of; and everyone knows that after this world, and all things in it are at an end, time will be no more. The true key to this passage is Daniel 12:7; where the man clothed in linen swears, that to the end of wonders should be a time, times, and a half, and here the angel swears that time should be no longer; that is, that these time, and times, and half a time, should be no longer; that these dates would be up, and the events affixed to them be accomplished, when the seventh angel should begin to sound his trumpet: the same divisions of time are made in Revelation 12:14; and are the same exactly with the 1260 days, or years, and the forty two months of years, so often mentioned in this book: for a time is a prophetic year, that is, 360 years; and times are two prophetic years, or 70 years; and half a time is half a prophetic year, or 180 years, in all 1260 years: now add the several events to be accomplished in this period of time, and it will give the full sense of this passage thus; the angel swears that the thee of antichrist's reign, his tyranny over the saints, his persecution of them, which was to last forty two months, Revelation 13:5, should be no longer; nor of the holy city being trodden under foot by the Gentiles, the Papists, which bears the same date, Revelation 11:2, and is called the times of the Gentiles,
Luke 21:24; nor of the witnesses prophesying in sackcloth, which has just the same measure of duration, Revelation 11:3; nor of the church's retirement, and being hid in the wilderness, Revelation 12:14; in short, the time of the four monarchies, and of the last of them, the Roman, and of the last branch of that, the Papal, should be no more than till the sounding of the seventh trumpet, when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ;
Revelation 11:15; the words will bear to be rendered, as some have observed, "that there should be delay no longer"; that is, of the coming and kingdom of Christ; though the bridegroom has tarried, he will come, and will not tarry beyond the time the angel swears to; every seal of the sealed book is a delay of, and a stop upon, the open appearance of Christ's kingdom; and the opening of every seal is an advance to it; and when the sixth seal was opened, and Paganism destroyed, and Christianity spread throughout the empire, the kingdom of Christ might have been expected to have appeared; but there was a seventh seal to be opened, which was a stop upon it, and which when opened brought ruin and destruction upon the Christian empire, both western and eastern, under the first six trumpets; and till the seventh sounds there will be a delay of Christ's kingdom, but when that sounds there will be no more a delay.
p Martial Epigr. l. 11. ep. 60.
Barnes' Notes on the Bible
And sware by him that liveth forever and ever - By the ever-living God: a form of an oath in extensive use now. The essential idea in such an oath is an appeal to God; a solemn reference to Him as a witness; an utterance in the presence of Him who is acquainted with the truth or falsehood of what is said, and who will punish him who appeals to him falsely. It is usual, in such an oath, in order to give to it greater solemnity, to refer to some attribute of God, or something in the divine character on which the mind would rest at the time, as tending to make it more impressive. Thus, in the passage before us, the reference is to God as âever-livingâ; that is, he is now a witness, and he ever will be; he has now the power to detect and punish, and he ever will have the same power.
Who created heaven, and the things that therein are, ... - Who is the Maker of all things in heaven, on the earth, and in the sea; that is, throughout the universe. The design of referring to these things here is what is just specified to give increased solemnity to the oath by a particular reference to someone of the attributes of God. With this view nothing could be more appropriate than to refer to him as the Creator of the universe - denoting his infinite power, his right to rule and control all things.
That there should be time no longer - This is a very important expression, as it is the substance of what the angel affirmed in so solemn a manner; and as the interpretation of the whole passage depends on it. It seems now to be generally agreed among critics that our translation does not give the true sense, inasmuch:
(a)As that was not the close of human affairs, and
(b)As he proceeds to state what would occur after that.
Accordingly, different versions of the passage have been proposed. Prof. Stuart renders it, âthat delay shall be no longer.â Mr. Elliott, âthat the time shall not yet be; but in the days of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished.â Mr. Lord, âthat the time shall not be yet, but in the days of the voice of the seventh angel,â etc. Andrew Fuller (Works, vol. vi. p. 113), âthere should be no delay.â So Dr. Gill. Mr. Daubuz, âthe time shall not be yet.â Vitringa (p. 432), tempus non fore amplius, âtime shall be no more.â He explains it (p. 433) as meaning, ânot that this is to be taken absolutely, as if at the sounding of the seventh trumpet all things were then to terminate, and the glorious epiphany - εÌÏιÌÏανεια epiphaneia (or manifestation of Jesus Christ) - was then to occur, who would put an end to all the afflictions of his church; but in a limited sense - restricte - as meaning that there would be no delay between the sounding of the seventh trumpet and the fulfillment of the prophecies.â The sense of this passage is to be determined by the meaning of the words and the connection:
(a) The word âtimeâ - ÏÏοÌÎ½Î¿Ï chronos - is the common Greek word to denote time, and may be applied to time in general, or to any specified time or period. See Robinson, Lexicon sub voce, (a, b). In the word itself there is nothing to determine its particular signification here. It might refer either to time in general, or to the time under consideration, and which was the subject of the prophecy. Which of these is the true idea is to be ascertained by the other circumstances referred to. It should be added, however, that the word does not of itself denote delay, and is never used to denote that directly. It can only denote that because delay occupies or consumes time, but this sense of the noun is not found in the New Testament. It is found, however, in the verb ÏÏονιÌÎ¶Ï chronizoÌ, to linger, to delay, to be long in coming, Matthew 25:5; Luke 1:21.
(b) The absence of the article - âtime,â not âthe timeâ - would naturally give it a general signification, unless there was something in the connection to limit it to some well-known period under consideration. See the notes on Revelation 8:2; Revelation 10:3. In this latter view, if the time referred to would be sufficiently definite without the article, the article need not be inserted. This is such a case, and comes under the rule for the omission of the article as laid down by Dr. Middleton, part 1 Chronicles 3:0: The principle is, that when the copula, or verb connecting the subject and predicate, is the verb substantive, then the article is omitted. âTo affirm the existence,â says he, âof that of which the existence is already assumed, would be superfluous; to deny it, would be contradictory and absurd.â As applicable to the case before us, the meaning of this rule would be, that the nature of the time here referred to is implied in the use of the substantive verb (εÌÌÏÏαι estai), and that consequently it is not necessary to specify it. All that needs to be said on this point is, that, on the supposition that John referred to a specified time, instead of time in general, it would not be necessary, under this rule, to insert the article. The reference would be understood without it, and the insertion would be unnecessary. This is substantially the reasoning of Mr. Elliott (vol. ii. p. 123), and it is submitted for what it is worth. My own knowledge of the usages of the Greek article is too limited to justify me in pronouncing an opinion on the subject, but the authorities are such as to authorize the assertion that, on the supposition that a particular well-known period were here referred to, the insertion of the article would not be necessary.
(c) The particle rendered âlongerâ - εÌÏι eti - âtime shall be no longerâ - means properly, according to Robinson (Lexicon), âyet, stillâ; implying:
(1) Duration - as spoken of the present time; of the present in allusion to the past, and, with a negative, no more, no longer;
(2) Implying accession, addition, yet, more, further, besides. According to Buttmann, Grammatical section 149, vol. i. p. 430, it means, when alone, âyet still, yet further; and with a negative, no more, no further.â The particle occurs often in the New Testament, as may be seen in the Concordance. It is more frequently rendered âyetâ than by any other word (compare Matthew 12:46; Matthew 17:5; Matthew 19:20; Matthew 26:47; Matthew 27:63; Mark 5:35; Mark 8:17; Mark 12:6; Mark 14:43 - and so in the other Gospels, the Acts , and the Epistles); in all, 50 times. In the Book of Revelation it is only once rendered âyet,â Revelation 6:11, but is rendered âmoreâ in Revelation 3:12; Revelation 7:16; Revelation 9:12; Revelation 12:8; Revelation 18:21-22 (three times), Revelation 18:23 (twice); Revelation 20:3; Revelation 21:1, Revelation 21:4 (twice); âlongerâ in Revelation 10:6; âstillâ in Revelation 22:11 (four times). The usage, therefore, will justify the rendering of the word by âyet,â and in connection with the negative, ânot yetâ - meaning that the thing referred to would not occur immediately, but would be hereafter. In regard to the general meaning, then, of this passage in its connection, we may remark:
(a) That it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into tim future Revelation 10:11, and the detail that follows Revelation 11:0 before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as meaning that the affairs of the world were then to terminate.
(b) The connection, then, apart from the question of grammatical usage, will require some such construction as that above suggested - âthat the time,â to wit, some certain, known, or designated time, âwould not be yet,â but would be in some future period; that is, as specified, Revelation 10:7, âin the days of the voice of the seventh angel, when he shall begin to sound.â Then âthe mystery of God would be finished,â and the affairs of the world would be put on their permanent footing.
(c) This would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the âmystery was then to be finished, and that the affairs of the world were to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this, as to make the solemn affirmation of the angel proper to correct a prevailing opinion, and to show that the right interpretation was not put on what seemed to be the tendency of things.
(d) As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; and that the impression that the Messiah was about to come, and the reign of saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel, to correct the misapprehension. It is true that this impression had existed in former times, and even in the early ages of the church; but, as a matter of fact, it was true, and eminently true, in the time of the Reformation, and there was, on many accounts, a strong tendency to that form of belief. The Reformers, in interpreting the prophecies, learned to connect the downfall of the papacy with the coming of Christ, and with his universal reign upon the earth; and as they saw the evidences of the approach of the former, they naturally anticipated the latter as about to occur.
Compare Daniel 2:34; Dan 12:11; 2 Thessalonians 2:3, 2 Thessalonians 2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief, of the Reformers, and was frequently expressed in their writings. Thus, Luther, in the year 1520, in his answer to the popeâs bull of excommunication, expresses his anticipations: âOur Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and (destroy with the brightness of his coming, that Man of Sinâ (Merle DâAubig., vol. ii. p. 166). After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the emperor, he fell back for comfort on the same joyous expectation. âFor this once,â he said, âthe Jews, as on the crucifixion day, may sing their paean; but Easter will come for us, and then we shall sing Hallelujahâ (DâAubig., vol. ii. p. 275). The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfillment of Danielâs prophecy. âMy father,â said he, âthe abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the Word alone. The subject exceeds all human comprehension. I cherish the best hopesâ (Milner, p. 692).
In 1523 he thus, in a similar strain, expresses his hopes: âThe kingdom of Antichrist, according to the prophet Daniel, must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against papal tyranny, from the Word of God, until the Man of Sin is deserted of all, and dies of himselfâ (Milner, p. 796). The same sentiments respecting the approach of the end of the world were entertained by Melancthon. In commenting on the passage in Daniel relating to the âlittle horn,â he thus refers to an argument which has been prevalent: âThe words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of those years are not fulfilled, they will be shortened (a shortening intimated by Christ also, on account of our sins).â
The following manuscript addition to this argument has been found in Melancthonâs hand, in Lutherâs own copy of the German Bible: âWritten 1557 a.d., and from the creation of the world, 5519; from which number we may see that this aged world is not far from its end.â So also the British Reformers believed. Thus, Dr. Latimer: âLet us cry to God day and night ... Most merciful Father, let thy kingdom come! Paul saith, The Lord will not come until the swerving from the faith cometh 2 Thessalonians 2:3; which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off.â Then, reverting to the consideration of the age of the world, as Melancthon had done, he says, âThe world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 5552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the electâs sake. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off.â
So again, in a sermon on the nearness of the second advent, he says, âSo that peradventure it may come in my days, old as I am, or in my childrenâs days.â Indeed, it is well known that this was a prevalent opinion among the Reformers; and this fact will show with what propriety, if the passage before us was designed to refer to the Reformation, this solemn declaration of the angel was made, that the âtime would not be yetâ - that those anticipations which would spring up from the nature of the case, and from the interpretations which would be put on what seemed to be the obvious sense of the prophecies, were unfounded, and that a considerable time must yet intervene before the events would be consummated.
(e) The proper sense of this passage, then, according to the above interpretation would be âAnd the angel lifted up his hand to heaven, and sware by him that liveth forever and ever, That the time should not yet be; but, in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished.â Appearances, indeed, would then indicate that the affairs of the world were to be wound up, and that the prophecies respecting the end of the world were about to be fulfilled: but the angel solemnly swears âby Him who lives forever and everâ - and whose reign therefore extends through all the changes on the earth - âby Him who is the Creator of all things,â and whose purpose alone can determine when the end shall be, that the time would not be yet. Those cherished expectations would not yet be realized, but there was a series of important events to intervene before the end would come. Then - at the time when the seventh angel should sound - would be the consummation of all things.
Clarke's Notes on the Bible
Verse Revelation 10:6. By him that liveth for ever and ever — The eternal, self-existent Jehovah, the Maker of all things.
That there should be time no longer — That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.
