Exegese: Offenbarung 7,3
Offenbarung 7,3
μήτε (seit Homer, auch Pap. LXX. Hen. Ep. Arist. Jos. Just. Tat. Ath.) negative Kopula (Bl-D. § 445) und nicht, in d. Überl. nicht immer genau von μηδέ unterschieden
[[e]] c) prohibitiv (als »coniunctivus prohibitivus«, vgl. lat. prohibēre »abwehren«, »verbieten«) in einem meist an die 2. Person (seltener an die 3. Person) gerichteten Verbot mit der Negation μή (§244) + Konjunktiv Aorist, anstelle des (in der 2. Person) nicht gebräuchlichen verneinten Imperativ Aorist; §212c; 268), z.B.:
Μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν.
Werft also euer Vertrauen nicht weg! (Hb 10,35)
μὴ οὖν μεριμνήσητε.
Macht euch also keine Sorgen! (Mt 6,31)
[[i]] 2. Der prospektive (in der Regel mit ἄν) oder der (weniger häufige) voluntative Konjunktiv steht in folgenden Konjunktionalsätzen mit meist adverbialer Funktion (vgl. §270; 288):
a) in Temporalsätzen (§276, im NT öfter ohne ἄν) nach
ὅταν (kl. a. ὁπόταν) (seltener nachkl. a. Ind.)
wenn, sobald, immer wenn
ἐπάν (selten)
sobald
ἕως (οὗ/ὅτου), ἕως ἄν (seltener a. m. Ind.)
bis dass, solange als
ἄχρι(ς)(οὗ)(ἄν) (aber meist m. Ind.)
bis dass, solange als
μέχρι(ς)(οὗ) (NT offenbar ohne ἄν)
bis (kl. auch solange als)
ὡς ἄν (selten bei Paulus)
sobald
πρίν (klass. bei negativem HS ἄν + Konj. oder mit Ind.; bei positivem HS m. Inf./AcI bzw. ἤ m. Inf./AcI; NT fast immer mit Inf./AcI bzw. ἤ m. Inf./AcI)
bevor
Till we shall have sealed (ἀχρι σφραγισωμεν [achri sphragisōmen]). Temporal clause of indefinite action for the future with ἀχρι [achri] (sometimes ἀχρις οὑ [achris hou] or ἀχρις οὑ ἀν [achris hou an]) and the aorist subjunctive as in 15:8; 20:3, 5 or the future indicative (17:7), usually with the notion of ascent (up to) rather than extent like μεχρι [mechri]. An (modal) sometimes occurs, but it is not necessary.
This scene is drawn from Ezekiel 9 which portrays in symbolic language the scene of the destruction of Jerusalem before the Exile.
The sign on the foreheads distinguished those who were God’s own faithful people from others who were unfaithful and idolatrous, providing them with protection from the coming judgment (Ezek. 9:1–11).
7:2 From the rising of the sun. In the ancient Near East, this phrase was a way of designating the east. In the Old Testament, the east is often used with reference to God. Eden was in the east (Gen. 2:8). In Ezekiel, it was from the east that the glory of God came to the temple (Ezek. 43:2). In the New Testament, the east is always associated with Christ. The magi saw the star in the east announcing the newborn King (Matt. 2:2, 9). Jesus is called the sunrise (Luke 1:78) and the morning star (Rev. 22:16). Jesus spoke of the sign of the Son of Man appearing in the east (Matt. 24:27–30). Thus “another angel ascending from the rising of the sun” in 7:2 is likely one commissioned by Christ, or it is quite possible that he might be Christ himself.
Winds in the Old Testament symbolize the destructive forces that are the agents of God. The winds are God’s chariots (Jer. 4:13). God comes with his chariots like a whirlwind to execute judgment (Isa. 66:15–16).
The following statement from the apocryphal book Ecclesiaticus (or Sirach) sheds some light on the figurative meaning of the wind with reference to divine judgment in the Jewish mind: “There are winds that have been created for vengeance and in their anger they scourge heavily; in the time of consummation they will pour out their strength and calm the anger of their Maker.”
Es gibt Winde, die sind zur Strafe geschaffen, und in ihrer Wut verstärken sie ihre Wucht; [34] und wenn die Strafe kommen soll, dann toben sie und besänftigen die Wut dessen, der sie geschickt hat. 29 [35] Feuer, Hagel, Hunger, Tod, das alles ist zur Strafe geschaffen. 30 [36] Die Zähne der wilden Tiere, Skorpione, Schlangen und das Schwert der Strafe sind geschaffen zur Vernichtung der Gottlosen. 31 [37] Mit Freuden er-füllen sie seinen Befehl und sind bereit, wenn er sie auf Erden braucht; und wenn ihre Zeit kommt, widersetzen sie sich ihm nicht.
ἐπὶ τῆς γῆς⸌ μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ ⸄πᾶν δένδρον⸅
Sealing is something that takes place when a person comes to Christ. Being sealed by the seal of the Holy Spirit is the sign of a genuine Christian who belongs to God and the sign of assurance of salvation. “In him, you also,” Paul explains, “after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory” (Eph. 1:13–14; cf. 2 Cor. 1:21–22).
This is made clear by Paul: “The firm foundation of God stands, having this seal, ‘The Lord knows those who are His,’ and: ‘Let everyone who names the name of the Lord abstain from wickedness’ ” (2 Tim. 2:19). Thus the faithful people in Revelation are referred to as being “sealed” (9:4; 14:1; 22:4) because they belong to God as his possession.
The seal of God consists of the name of God written upon the foreheads: “I saw, and behold, the Lamb standing on Mount Zion, and with him 144,000 having his name and the name of his Father written on their foreheads” (Rev. 14:1). “They will behold his face, and his name will be on their foreheads” (Rev. 22:4; cf. 3:12).
Paulien, “Seals and Trumpets,” 198.