Fr. Sieg, «The Introductory Formula of Rev 4:1-2a in the Context of Traditions.», Vol. 18 (2005) 33-43
The formula of Rev 4:1-2a is composed of three phrases: 1. "Then, in
my vision, I saw"; 2. "a door open in heaven"; 3. "the same voice... With that,
the Spirit possessed me". The first and the second phrase, which serve to
introduce a new vision, were most likely taken from the Pseudoepigrapha of
the Old Testament, where they find plentiful analogies, as features of literary
style. For the third phrase we cannot find precise parallels in other sources.
The author of the article arrives at the conclusion that the subject of the
voice (4:1c) was the "One who was sitting on the throne" himself, who, by
means of his voice, introduces the visionary into a state of ecstasy.
36 Fr. Sieg
term ~yIm*:V'h; and the Greek term ο Ïανός denote both visible heaven, the
firmament, and invisible heaven12. The expression “heaven (visible) and
earth†comprises the whole world created by God (Gen 1:1). The visible
heaven was, according to ancient imagery, seen as a tent put up over the
earth (Isa 40:22), which is going to be folded on the Day of Judgement
(Isa 34:4; Rev 6:14). It was also imagined as a vault similar to crystal
(Ezek 1:22) or to sapphire (Exod 24:10), or a metal mirror (Job 37:18)
equipped with a door (Gen 28:17; Ps 78:23) and windows (Gen 7:11; 8:2;
Isa 24:18) through which God sends the downpour and thunder to the
earth (Job 38:25).
Heaven as the dwelling place of God was sought, in the light of the
Bible, in a close connection with the firmament of heavens (cf. Ps 103:19;
Amos 9:6). The firmament was called a throne of the Lord (God) and the
earth his footstool (Isa 66:1; Matt 5:34; 23:22; Acts 7:49). Those spatial
images did not, however, comprise the overwhelming presence of God
(1 Reg 8:27; Ps 139:7 ff). The New Testament abounds in testimonies of
the fact, that heaven, where God dwells, is entirely different from ancient
images13.
The expression “a door open in heaven†- κα δο θÏÏα νε γμÎνη
ν Ï„ ο Ïαν (4:1b) finds its analogy in Rev 19:11, where the author
mentions “heaven open†- κα ε δον Ï„ ν ο Ïανόν νε γμÎνον. The latter
description, as compared to 19:1-10, is in nature an individual account of
a vision14. The expression “a door open†resembles, in its form, also Rev
3:8.20, but its meaning is different15.
The initial verses of the description of the Lord (God’s) throne in the
Book of Ezekiel read: “heaven opened and I saw visions from God†(1:1b).
Leaving aside that one text, the Old Testament tradition usually refers
either to epiphany or to theophany16. Those in turn are considerably
12
J. Belzer (AT), O. Koch (NT), “ ο Ïανόςâ€, Neues Bibel-Lexikon, Bd 2. (Zürich 1991)
152-56. H. Bietenhard, Die himmlische Welt im Urchristentum und Spätjudentum (WUNT
2; Tübingen 1951) 8. G. v. Rad, “ ο Ïανόςâ€, TWNT V (1990), s.v.
13
O. Koch, “ ο Ïανόςâ€, 155.
14
While 19:1-10 describes thanksgiving and joy in heaven, as God has justly condemned
the famous prostitute (19:2; cf. Rev 17-18), verse 11 and following refers to the Word of God
(19:13) as well as another fight and another victory.
15
Cf. my commentary on those texts in Listy do siedmiu Kosciolów. Apokalipsa sw.
Jana 1-3 (Warsaw 1985) 97.
16
Lentzen-Deis, “Das Motivâ€, 304-09; D. Mollat, Apokalipsa dzisiaj (Krakow 1992) 61,
juxtaposes the motif of Rev 4:1b with the description of a vision from Ezek 46:1-12 as well
as from Gen 28:12 ff. He quotes “John’s vision†as an example of the vision of the temple
by Ezekiel superimposed on that from Bethel. This idea is too farfetched and without suf-
ficient justification.
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