Revelation 19:9

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An Exegetical Study of Revelation 19:9

This exegetical study of Translation of Revelation 19:9 is based on a b-greek discussion from April 19, 2000. The initial inquiry, posted by a new member to the list, sought clarification on a nuance in the translation of Revelation 19:9, specifically regarding the identity of the speaker. While versions such as the King James Version translate the phrase as “…he said…”, others, like the New International Version, render it as “…the angel said…”. The inquirer noted a lack of explicit Greek justification for the latter translation and highlighted its significance for understanding the recurring unnamed voice in Revelation. The possibility that this voice belongs to the Holy Spirit, as suggested by Revelation 19:5, would significantly alter the contextual understanding of Revelation 19:10 if the speaker were not to change to an angel at 19:9.

The main exegetical issue at hand is the precise identification of the implicit subject of the verb λέγει (“he said”) in Revelation 19:9. This challenge arises from the absence of an explicit pronominal or nominal subject in the Greek text of the verse itself. The interpretative task, therefore, revolves around tracing the narrative’s antecedent, which has considerable theological and contextual implications for understanding the speaker’s authority and role within the apocalyptic visions of Revelation. Different translational choices reflect varying interpretations of the immediate and broader narrative flow, impacting whether the voice is understood as an angel, a divine messenger, or potentially the Holy Spirit, as proposed by the initial query.

Greek text (Nestle 1904):
ΚΑΙ ΛΕΓΕΙ μοι, ΓΡΑΨΟΝ· μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι, Οὗτοι οἱ λόγοι ἀληθινοὶ τοῦ Θεοῦ εἰσιν.

Key differences with SBLGNT (2010):

• The initial word ΚΑΙ is capitalized in Nestle 1904, whereas SBLGNT (2010) uses lowercase Καὶ.
• Nestle 1904 capitalizes the imperative ΓΡΑΨΟΝ, while SBLGNT (2010) uses lowercase Γράψον.
• Nestle 1904 begins the direct speech with lowercase μακάριοι, while SBLGNT (2010) uses uppercase Μακάριοι.
• Nestle 1904 uses capitalized Θεοῦ, whereas SBLGNT (2010) uses lowercase θεοῦ.
• These differences are primarily orthographic (capitalization) and do not represent substantive textual variants that would affect the meaning or the exegetical issue of the speaker’s identity.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):

The critical apparatus of the Nestle-Aland 28th Edition (NA28) for Revelation 19:9 shows no significant textual variants that would explicitly introduce a subject like “the angel” (ὁ ἄγγελος) into the text. The verb λέγει (present active indicative, 3rd person singular of λέγω) appears consistently without an overt noun or pronoun serving as its subject in the most reliable manuscripts. This reinforces that the question of the speaker’s identity is not a matter of textual variation but of contextual interpretation.

Lexically, the verb λέγω (BDAG, s.v. “λέγω”) universally means “to say, speak, declare.” Its use in Revelation frequently involves divine pronouncements or the words of heavenly beings. While λέγω can appear with an explicit subject (e.g., “the angel says”), its anarthrous use necessitates looking to the surrounding context for the speaker’s identity. The initial question regarding the lack of explicit justification for “the angel” is therefore grammatically sound based on this observation.

The term ἄγγελος (BDAG, s.v. “ἄγγελος”; KITTEL, TDNT I, 74-87) is crucial. While its fundamental meaning is “messenger” and can refer to human envoys (as noted in the discussion concerning the seven letters to the churches in Revelation 2-3), in the vast majority of its occurrences in Revelation, it designates a celestial, supernatural being—an angel. The TDNT entry for ἄγγελος highlights this common usage in apocalyptic literature. The email discussion correctly points out that ἄγγελος should not be conflated with “cherubim” or “seraphim,” as these are distinct classes of heavenly beings with different descriptions and functions in biblical texts. In Revelation 18:21, the text explicitly introduces “a strong angel” (εἷς ἄγγελος ἰσχυρός), establishing a clear antecedent for subsequent actions and speech. This “strong angel” then casts a millstone into the sea and pronounces judgment against Babylon. The ongoing discussion proposes that this angel’s speech continues through Revelation 18 and into 19:9, forming a coherent narrative unit where the speaker remains consistent unless otherwise indicated. The intervening verses (19:1-8) are presented as a collective response or reaction to this angel’s pronouncements, rather than a shift in speaker.

Translation Variants

The grammatical structure of Revelation 19:9, commencing with Καὶ λέγει μοι (“And he says to me”), presents a common challenge in Koine Greek, where the subject of a verb, especially in narrative, is often left implicit, understood from the preceding context. The rhetorical function of this grammatical choice is to maintain narrative flow without redundancy. However, it places the onus on the reader or translator to correctly identify the antecedent.

Several interpretive approaches arise from this grammatical ambiguity:

1. Maintaining the immediate narrative antecedent: This approach, supported by several contributors to the original discussion, argues that the most recent explicit speaker preceding 19:9 is “a strong angel” (εἷς ἄγγελος ἰσχυρός) in Revelation 18:21. The narrative in 19:1-8 describes the response to this angel’s pronouncements but does not introduce a new speaker. Therefore, grammatically and rhetorically, the angel from 18:21 is understood to be the one speaking in 19:9. This interpretation maintains a consistent speaker for a significant block of prophetic declaration and interaction.
2. Identifying a shift in speaker to a general unnamed voice: This perspective suggests that the intervening praise and responses in 19:1-8, particularly the “great voice of a multitude in heaven” (19:1) and the “voice from the throne” (19:5), might imply a new, albeit unspecified, divine or heavenly speaker in 19:9. The initial query, for instance, explores the possibility of the Holy Spirit as this unnamed voice. Rhetorically, this introduces a more ambiguous and potentially more profound or mysterious speaker, leaving the exact identity open to broader theological inference rather than strict narrative continuity.
3. Focusing on the act of divine commissioning: Regardless of the specific identity (angel, Spirit, or another divine agent), the phrase “Write!” (Γράψον) indicates a divine command to the seer. The identity of the one giving this command, while significant, might be seen as secondary to the divine origin and authoritative nature of the message itself. This perspective emphasizes the prophetic utterance and its content over the precise identity of the messenger.

The debate highlights the interplay between grammar (antecedent resolution), narrative structure (continuity of discourse), and theological interpretation (the role of different heavenly beings or the Spirit).

Conclusions and Translation Suggestions

Based on the textual and lexical analysis, and the arguments presented in the discussion, the most coherent interpretation from a narrative-grammatical perspective favors the strong angel of Revelation 18:21 as the speaker in 19:9. This approach prioritizes narrative continuity and the explicit introduction of a speaker prior to an extended discourse. However, acknowledging the legitimate interpretative questions regarding the identity of unnamed voices in Revelation, especially concerning the Holy Spirit, warrants offering alternative translations that reflect these nuances.

Here are three translation suggestions for Revelation 19:9, each reflecting a different interpretative emphasis:

1. “And the angel says to me, ‘Write: Blessed are those who are invited to the marriage supper of the Lamb.’ And he says to me, ‘These are the true words of God.'”
   This translation makes the implicit subject explicit, drawing on the immediate narrative antecedent from Revelation 18:21 to maintain speaker continuity. It represents the majority view in many modern translations.
2. “And he says to me, ‘Write: Blessed are those who are invited to the marriage supper of the Lamb.’ And he says to me, ‘These are the true words of God.'”
   This translation maintains the grammatical ambiguity of the Greek, leaving the subject implicit as “he.” This preserves the original text’s rhetorical effect and allows for a broader interpretation of the speaker’s identity, including the possibility of the Holy Spirit or another unnamed divine agent, pending further contextual analysis.
3. “And a voice says to me, ‘Write: Blessed are those who are invited to the marriage supper of the Lamb.’ And it says to me, ‘These are the true words of God.'”
   This translation offers a more generic rendering of the implicit subject, focusing on the auditory experience of John. While less common, it acknowledges the potential for ambiguity concerning the specific identity of the speaker, drawing on the theme of various “voices” in Revelation.

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