39 The Introductory Formula of Rev 4:1-2a in the Context of Traditions c. Conclusions. The discussed expression from the formula of Rev 4:1-2a serves as an introduction to the description of things, which constituted the subject of cognition in a special experience. As a technical expres- sion, taken from the vocabulary of a particular community, it does not yet give rise to the conclusion that the visions, the description of which begins with this introductory formula, are purely fictitious creations of the visionary’s imagination, presented in a literary form, or that they meet the objective reality given in a specified experience. Particular cases require individual studies in the light of context. Therefore we should complete the conclusion from part a. with further remarks based on the study of the context. An introductory formula, no matter if it is borrowed or created by the author, is usually culturally determined. Nowadays, having at our disposal vast body of knowledge about the world structure and various mystical phenomena, we describe similar experiences with a simple “I saw”, “I noticed”. The fact that in 4:1b the author employs a formula analogous to those familiar to his addressees, as they appear in numerous Judaic writings, whereas in the following descriptions he states simply: “I saw” or “and then I saw” seems to suggest that the author has freed himself from Judaic influences and speaks about his mystic experiences himself, in a spontaneous way, using a simple formula. 3. A Motif of a Voice in Rev 4:1c. a. Relation to Rev 1:10. The expression “the same voice” - phônê hê prôtê - refers to Rev 1:10b. However, the vision described in chapter 4 is different from that in 1:10ff. This powerful voice “like a trumpet” (4:1c; cf. 1:10b) needs, because of the context, to be classified as the voice an- nouncing the calling for a prophet, like in Ezek 1:1, where we also find the same three elements: a/ text constitutes an account of a vision; b/ the motif of open heaven; c/ the voice from heaven. A more detailed question that still needs explaining is the relation between 4:1 and 1:10 ff. Is the vision 4:1 ff later than 1:10 ff? Or did chapters 1-3 originate later than 4:1 ff, as argued by Prigent28. Undoubt- edly, the account of the vision of the throne constitutes a solemn opening of the Revelation given in the Book and serves there a central function. However, it needs to be noticed that the vision of 1:10 ff serves a different function from the one described in chapter 4 ff. If we raise a question, 28 P. Prigent, L’ Apocalypse de Saint Jean (Paris 21988) 82.