The Introductory Formula of Rev 4:1-2a in the Context of Traditions 41 Judaic literature of the intertestamental period. The Qumran community performs its ministry in conviction of being accompanied and assisted by angels (1QS 11:8; 1QH 3:22; 6:12). It also trusts that angels will come on their side, i.e. on the side of “sons of light” in the final fight (1QM 12:1- 9). Some characteristics of the images of heavenly messengers, entrusted with specific functions, had probably been influenced in its development by various mythological motives38. The phrase %l,m*,ä h=w"hoy> or %l,m*,ä ~yhi_l{a/, which means that God himself comes into contact with people through his messenger, repeats itself 213 times throughout the Old Testament. Moreover, God himself is presented as speaking to men. Also the prophets, as God’s messengers, are referred to by means of the same term (Mal 3:1; cf. Judg 6:11), since they act on his behalf and as his instrument in the realization of specific plans39. Both in the Old and in the New Testament, God reveals himself through heavenly and earthly prophets. The latter were chosen by God and prepared to receive his revealed message and to fulfil the functions assigned to them as part of God’s redeeming plan. Neither the first nor the second group of mediators/messengers acts on their own behalf or with their own power, but with the power of God who sends them. Those sent by God are usually authorized with certain signs. The succession of saving interventions of God during the history of Israel testifies to the fact that God, revealing his presence, repeatedly intervened in the life of his nation himself (cf. Gen 18:1 ff; 21:17; Exod 24; 1 K 19:8-14[12,13]). c/ Conclusions. Taking into account the biblical setting in which angels (= messengers) appear as well, as the way they perform their functions, we cannot accept the hypothesis about an angel being the subject of the voice in Rev 4:1 and 1:10. The Bible does not mention any ecstatic states evoked by angels, although angels themselves appear in many scenes. Moreover, the command to come in front of God’s throne can be given only by God himself, 40 although it may be conveyed indirectly, through a “messenger”. However, the absolute form of the command (2 person singular) in 4:1c41 suggests the subject possessing unusual authority. This 38 H. Bietenhard, “Engel, Bote, angelos”, in V.L. Coenen, E. Beyreuther and H. Bieten- hard, Theologisches Begriffslexikon zum Neuen Testament (Wuppertal 4-71986) I, 226; O. Keel, Jahwe – Visionen und Siegelkunst. Eine neue Deutung der Majestätsschilderungen in Jes 6, Ez 1 und 10 und Sach 4 (SBS 84/85; Stuttgart 1977). The authors do not agree as far as the interpretation of the terms %l,m*,ä h=w"hoy> or %l,m*,ä 39 ~yhi_l{a/ is concerned. Cf. H. Röttger, “Engel Jahwes”, Neues Bibel-Lexikon I, 539. 40 D. Mollat, Apokalipsa, 62, observes an analogous command in LXX, in a similar context, only that in Exod 24 it is connected with the function assigned to Moses by God. 41 The form anaba (= anabethi – aor. II) is an Attic form. Cf. F. Blass, A. Debrunner, Grammatik des neutestamentlichen Griechisch (Göttingen 161984), par. 95, p. 7.