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.
40 Fr. Sieg
which one is chronologically earlier, it seems that we should accept the
one of 1:10 ff, which is also suggested by the reference in 4:1c “the same
voice speaking to meâ€. Moreover, it shows a special connection with
chapters 2-329. as it was in the course of it that the visionary received the
command to write to “the seven churchesâ€. The author, while fulfilling
the command, referred to the elements of the visions described in Rev
4-22, which means that the visions must have been earlier than the actual
writing of the Letters to the seven churches30. It is hard to determine if
they were also earlier than the calling vision in 1:10 ff. There is, however,
as stated by P. Prigent31, a strong affinity between the two voices. This
circumstance is crucial if we want to determine the subject of the voice.
Was it an angel or God?
b. The question of the speaking subject. Many authors express an
opinion that the voice of 4:1c as well as in Rev 1:10, comes from an an-
gel32. J. Bonsirven33 and W. Bousset34 regard it as the voice of Christ - the
Son of Man. Some do not take a clear position35. All of them, however,
emphasize the function of an angel guide in Eth En et and 2 Bar36, which
shows certain analogy to Rev 4:1
The Hebrew term %l,m*,äand the Greek term γγελος both denote a
messenger. In the Old Testament we find texts referring to situations,
when they are assigned - as God’s messengers - a certain task to perform
with regard to either an individual person or the whole chosen nation37.
Moreover, we read about “the armies of heaven†(Dan 8,10) and “heav-
enly hosts†(Isa 6:3). The angelic imagery was further developed in the
29
The only motif of Rev 4-5 that appears in Rev 2-3 is: Ï„ πτ πνεÏματα το θεο
(3:1b; 4:5; 5:6); cf. Sieg, ε δον μοιον, 142.
30
Cf. Sieg, ε δον μοιον; Id., Listy. Kom.
31
Prigent, L’ Apocalypse, 82.
32
J. Behm, Die Offenbarung des Johannes (Göttingen 1958) 28. L. Cerfaux and J. Cam-
bier, L’ Apocalypse de Saint Jean (LD 17; Paris 1955) 20; D.W. Hadorn, Die Offenbarung
des Johannes (Leipzig 1928) 69; M. Karrer, Die Johannesoffenbarung als Brief (FRLANT
140; Göttingen 1986) 104, nr. 66. E. Lohmeyer, Die Offenbarung des Johannes (Tübingen
1926) 15; J. Sickenberger, Erklärung der Johannisapokalypse (Bonn 1940) 64. A. Wiken-
hauser, Die Offenbarung des Johannes (Regensburg 1959) 50; T. Zahn, Die Offenbarung
des Johannes (Leipzig 1924) 318. E. Michon, “Znaczenieâ€, 179.
33
J. Bonsirven, L’Apocalypse de Saint Jean (Paris 1951) 134.
34
W. Bousset, Die Offenbarung des Johannis (Göttingen 1966) 243.
35
E.-B. Allo, Saint Jean L’ Apocalypse (Paris 1921) 53. Lohmeyer, Offenbarung, 43; A.
Jankowski, Apokalipsa, 165, writes: “the voice of an angel or of Christ himselfâ€.
36
Charles, Apocrypha II, 163, 470; cf. P. Riessler, Altjüdisches Schrifttum ausserhalb
der Bibel (Augsburg 1928) 41, 353; H. Bietenhard, Die himmlische Welt, 101.
37
These questions are discussed by H. Röttger, “Engel†(AT), in Neues Bibel-Lexikon
I, 537.
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