Revelation Chapter 5

Introduction:
 
As we continue we need to keep in mind that we’re reading about the Heavenly Mishkan מִשׁכָּן/Ohel Moeid אוהל מועד (Sanctuary/Tent of Meeting/Temple/Tabernacle: Exodus 25, 26, 27) upon which its shadow the earthly Mishkan/Temple is based. We’re then able to compare the symbols we read about with their earthly counterparts and deduce their unveiled meaning.
 
In order to navigate this well we must focus on the Sanctuary of God in terms of its initial manifestation as the Ohel Moeid אוהל מועד, Tent of Appointed Meeting. This is important because the New Jerusalem will have no Temple (Rev. 21:22) but will metaphorically speaking represent the Tent of Appointed Meeting, where God Himself and the Lamb will reign in all existing manifest Light.
 
This is why Isaiah, prophesying approximately 200 years after the inauguration of Solomon’s Temple, nonetheless speaks of the future Sanctuary of God in terms of it being like a tent:
 
“Look upon Zion, city of our moadim (appointed times/festivals).
Your eyes will see Jerusalem as a quiet dwelling,
    an ohel (tent) that will never be taken down (will never wander),
        Nor will its stakes ever be pulled up,
        and in perpetuity its cords will never be torn.”
 
-Yeshayahu/Isaiah 33:20 [Author’s translation]
 
The Text of Revelation 5:
 
1 I saw laying upon the open right hand of Him who sat on the throne, a scroll with writing on both sides, sealed up with seven seals.
 
“I saw upon the right hand” The Greek ἐπὶ epi, rendered, “in” by most English translations is better translated in this context as, “upon.” Therefore the sense of the opening phrase is, “I saw laying upon the open right hand.” This is important because it means that the right hand of HaShem is open rather than gripping the scroll βιβλίον biblion (Book, tablet). It is being offered and not withheld.
 
Notice that the comparative vision of Ezekiel also shows the hand, “stretched out,” rather than closed:
 
“Then I looked, and I saw a hand stretched out to me. Upon it was a scroll, which was unrolled before me. On both sides of it were written words of lament and mourning and woe.”
 
–Yetzkiel/Ezekiel 2:9-10
 
“A scroll with writing on both sides,” The Greek βιβλίον biblion, from which we receive the English word, “Bible,” meaning a collection of books, can depending on context and form be understood to mean, “Book, Scroll, Tablet, Writing, Bill.” Each of these meanings has some significance here.
 
The scroll in this vision is a book in the sense that it’s a volume containing a record of things to come. It’s also a scroll like the one spoken of in Ezekiel’s vision (Ezekiel 2:9-10). It’s a tablet which identifies itself with the tablets of Sinai (Which were written on both front and back: Exodus 32:15). It’s a collection of writings which contains the mysteries of God, like those of the prophets of Israel, and it’s a bill of notice which unveils the consequences of the failure to pay a debt.
 
The most efficient single English word in this context is, “scroll” because it unites all of the aforementioned meanings:
 
a.)    A collection of scrolls can be formed into a book
b.)    The Torah was transferred onto a scroll following Sinai and the Prophets and Writings are also written on scrolls (Megillot), as were the books of the New Testament
c.)     The tablets containing the Instruction of God, including the Ten Words a.k.a Ten Commandments, became part of the record of the Torah, which was written on scrolls
d.)    A Greco-Roman bill of debt was written on a small scroll among other methods
 
The most significant elements of the Scroll’s description are the fact that it’s written on both front and back and that it has seven seals. I’ll address the symbolic and literal nature of the writing itself first.
 
Writing on Front and Back:
 
Just as the eyes of the living creatures cover them front and back and represent their ability to see future and past events, so too the scroll in God’s right hand details revealed past events and concealed future events.
 
“The secret things belong to YHVH HaShem (Kurios [G]) our Elohim (Theos[G]), but the things unveiled belong to us and to our children forever, that we may observe all the words of this Torah.”
 
–Devarim/Deuteronomy 29:29
 
1.)    The Stone Tablets of Sinai
 
While the scroll of Ezekiel’s vision is written on front and back, like the scroll of Yochanan’s vision, it’s slightly different in the fact that its description focuses specifically on the mourning and affliction of the plagues of the Torah and denotes Israel’s journey out of slavery. Therefore both scrolls (which are in fact one in the same, and part of a larger volume of writing) find their foundation in the first writings imparted to humanity by the hand of God, the stone tablets (sapphire: according to the Targum of Yonatan) of Sinai which contained the Torah (Instruction) of HaShem and were inscribed on both sides, front and back.
 
“Moses turned and went down the mountain with the two tablets of the covenant Instruction in his hands. They were inscribed on both sides, front and back.”
 
–Shemot/Exodus 32:15
 
This is not to say that the scroll of Yochanan’s vision only represents the Torah. We must remember that the tablets are a representation of God’s perfect Instruction on earth, Yochanan on the other hand, is looking at the fullness of that same Word of Instruction within the framework of the heavenly Sanctuary (Mishkan/Temple).
 
If we agree that each element of the reflected earthly Sanctuary is represented in some way, then we must also agree that within the Ark of the Covenant, beneath the mercy seat, the Tablets of God’s Instruction were stored. In Yochanan’s vision God Himself sits on the mercy seat and offers forth the tablets in their full form as the writings of holiness, love and justice, compassion and judgement, which contain the plagues that will punish the earth and the message of redemption that will set His people free. The earth then is seen here represented by the metaphor of Egyptian bondage and what is about to take place is illuminated in what has gone before, through the historical pre-figuring seen in Israel’s escape from slavery to the double distress of Egyptian idolatry.
 
2.)    Ezekiel’s scroll
 
“Then I looked, and I saw a hand stretched out to me. In it was a scroll, which was unrolled before me. On both sides of it were written words of lament and mourning and woe.”
 
–Yetzkiel/Ezekiel 2:9-10
 
This scroll, like the scroll of Yochanan’s vision, is full of lament and woe because Israel has turned her back on HaShem. The same is true of the nations of the earth, therefore the scroll of Revelation will pronounce judgements upon the people of the earth. However, judgement and justice can’t commence until someone worthy is found to open the scroll. In order for that One to qualify He must have lived as those He is to judge have lived and yet He must also have remained without sin so as not to judge in hypocrisy. Additionally, due to the holiness, justice and mercy of God, the One worthy to open the scroll must also have acted to atone for the repentant among those over whom He will sit as Judge.
 
In summation, the scroll of Yochanan’s vision is a book of God’s decrees with respect to all of creation from beginning to end. It’s a scroll that exists outside of time and space in the heavenly Sanctuary, and its words invade time and space in order to reconcile all things to God.
 
וּפְרַס יָתָהּ קֳדָמַי וְהָא כְתִיבָא מֵאַפָּהָא וּמֵאֲחוֹרָהָא מַה דַהֲוָה מִן שְׁרוּיָא וּמַה דְעָתִיד לְמֶהֱוֵי בְּסוֹפָא וּכְתִיב בָּהּ דְאִם יֶעְבְּרוּן בֵּית יִשְׂרָאֵל עַל אוֹרַיְתָא יִשְׁלְטוּן בְהוֹן עַמְמַיָא וְאִם יַעַבְדוּן יַת אוֹרַיְתָא יְסוּף מִנְהוֹן אִלְיָא וּדְוָנָא וְתֵינַחְתָּא:
 
 
“And he spread it before me, and behold, it was written on the front and on the back, what had been from the beginning and what would be at the end, and it was written in it that if the house of Israel transgress the Torah, the nations shall rule over them, and if they keep the Torah, the lamentation and sorrow and sighing shall cease from them.”
 
-Targum on Yetzkiel/Ezekiel 2:10
 
Notice that the Targum describes the writing front and back to be symbolic of all that has occurred from the beginning and all that is to come in the end/goal. This scroll God offers “in the palm of his right hand,” as the measure of His holiness against which all things must be proved. He is constantly fully filling the outworking of these things. The scroll being written on within and without seems to indicate a complete record, perfected and being perfected in the Father through the Son by the Spirit.
 
“Sealed up with seven seals” During this period in history it was probably standard practice to use either one or at most two seals when securing an important scroll, however the seal itself represents the witness and mark of the one who makes it, meaning that in some rare cases a council of witnesses might approve a document and seal it, each with their own seal. Here that council of witnesses consists of One sevenfold Witness, that is God Himself and will be opened by the One Who is the faithful witness, Yeshua the Messiah (Rev 1:5).
 
The fact that there are seven seals is of symbolic significance in that the number seven continues to represent the fullness of the complete work of God with regard to all things. It’s also significant that seven messengers attest to the seven events that come about after the opening of each seal. The scroll itself has been sealed by the sevenfold Spirit of God and as a result only One Who has sevenfold authority over the created order will be allowed to open it.
 
This is the scroll of which the Lord had said:
 
“But you, Daniel, roll up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.”
 
–Daniel 12:4
 
This means that many will increase their own form of worldly knowledge but will remain ignorant to the hidden knowledge of God, which is being unveiled to His servants (Deut. 29:29). Those who perpetually refuse the Gospel have blinded themselves to true knowledge.
 
2 And I saw a mighty messenger proclaiming with a loud voice, “Who is worthy to open the scroll and to break its seals?” 3 And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.
 
“Mighty messenger” In Hebrew the equivalent phrase easily translates as, גבריאל Gabriel whose name means “Mighty one of God.” Gabriel is one of four Arch Angels in Hebrew thought, two of which, Gabriel and Michael are featured in the Biblical text. It would be equally valid to translate the Hebrew word כרוב Cheruv meaning, Mighty, Approacher, Bringing Blessing.
 
“Proclaiming with a loud voice” Means that his voice could be heard in the heavens, on the earth and under the earth, in other words, his voice was heard throughout all creation, and both beyond and throughout time and space.
 
“Who is worthy to open the scroll and to break its seals?” The messenger asks:
 
“Who is deserving? Who can, with a clear conscience, dare to break open seals put in place by God? Who has, by thought and deed, shown himself to be the One and only deserving being in all creation?”
 
This is both a question and an invitation to the whole of creation. It is a statement that defies the Accuser and longs for the Redeemer.
 
The Mishnah reminds us that the High Priest made this same call to the priesthood when summoning them to participate in Temple service. The הכהן הגדול Cohen Ha-Gadol of the Temple would call to the division of the priests under him, to attend to the several parts of service assigned them, saying unto them, מִי שֶׁזָּכָה בַמַּחְתָּה miy shezachah vamachtah ‘He who won the right to the ashes with the coal-pan,” meaning, the one who has the right to apply atonement (Bartenura on Mishnah Tamid 5:5).
 
“And no one in the heavens or on the earth or under the earth was able to open the scroll or to look into it.” Although the aforementioned phrase was used to challenge the earthly Priesthood, no one of the earthly Priesthood is considered worthy to apply atonement and open the fullness of both judgement and mercy.
 
“No one,” means no created being or thing. Not in the third heaven outside of time and space, not in or on the earth, not under the earth in Sheol (the holding place of the dead). No Power or spirit or force or thing was worthy to either open the scroll or look into it. However, there is an exception, that is the all existing “first born” from the dead.
 
4 Then I burst into tears and continued weeping greatly because no one was found worthy to open the scroll or to look into it;
 
The sense is that Yochanan is weeping for both the dire condition of creation, being that no one is worthy and the fact that the scroll, which contains the events that will bring about the final judgement, the end of the age and the העולם הבא Olam Haba (World to Come) remains sealed.
 
5 and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.”
 
One of the elders/priests (bearded ones) of the Heavenly order encourages Yochanan with the words:
 
“Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the scroll and its seven seals.”
 
This is a Messianic title gleaned from the Torah:
 
“Judah is a lion’s cub;
From the prey, my son, you have gone up.
He kneels, he lies down as a lion (in its prime),
And as a lion (Mature), who dares rouse him up?
The sceptre shall not depart from Judah,
Nor the ruler’s staff from between his feet,
Until Shiloh (Peace Personified, Tranquillity) comes,
And to him shall be the obedience of the tribes.”
 
–Bereshit/Genesis 49:9-10 [Author’s translation]
 
The Targums and ancient Jewish writings agree that this passage of Genesis is speaking of the Messiah (Zohar in Gen. fol. 32. 4. & in Exod. fol. 4. 1. & in Numb. fol. 101. 2. Bereshit Rabba, fol. 98. sect. 85. 3. Yarchi & Baal Hatturim, in loc. Nachmanidis Disputat. cum Paulo, p. 53. Abarbinel. Mashmiah Yesbuah, fol. 10. 1. R. Abraham Seba, Tzeror Hammor, fol. 36. 4. & 62. 2. T. Bab. Sanhedrin, fol. 98. 2.)
 
“Of Messiah, the son of David, who comes forth from Judah, it is said, Gen 49:9, ‘Judah is a lion's whelp;’”
 
–Raya Mehimna in Zohar in Exod. fol. 49. 3, 4.
 
“Messiah, the son of David, who is אריה, ‘a lion (of YHVH),’ shall be on his right hand, and Messiah, the son of Joseph, who is an ox, on his left hand”
 
–Targum in Hos. v. 14. & xi. 10. & xiii. 7. (2nd to 4th Century C.E.)
 
“The Root of David” This is yet another Messianic title, one gleaned from Isaiah, where Messiah is called both The Root and the Branch of Jesse, that is, “The א Aleph and the ת Tav, the Beginning and the Goal.”
 
“Then a shoot will spring from the stem of Jesse (I possess),
And a branch from his roots will bear fruit.”
 
–Yeshayahu/Isaiah 11:1
 
Isaiah also details the rule of the root of Jesse saying:
 
“Then in that day
The nations will resort to the root of Jesse (I possess),
Who will stand as a sign for the tribes;
And His resting place will be glorious.”
 
–Yeshayahu/Isaiah 11:10
 
Then Isaiah speaks of a second return from exile for the tribes of Israel. Notice that the two returns inferred are from the four corners of the earth, which excludes all the dispersions prior to the return that resulted in the modern state of Israel being formed in 1948. Therefore, there remains a future return for the ethnic people of Israel who are still living among the nations.
 
“Then it will happen on that day that the Lord
Will again for the second time, with His hand
Recover the remnant of His people, who will remain,
From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath,
And from the islands of the sea.
And He will lift up a standard for the nations
And assemble the banished ones of Israel,
And will gather the dispersed of Judah
From the four corners of the earth.”
 
-–Yeshayahu/Isaiah 11:11-12
 
By referring to the text of Isaiah 11, Yochanan affirms the fact that God has not finished with the corporate ethnic people of Israel (descendants of Jacob), to the contrary He will keep His promises and return Israel to her land to reign with her Messiah Yeshua.
 
“But as regards election, they (Israel) are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable.”
 
–Romans 11:28-29
 
“And again Isaiah says,
 
‘The root of Jesse will come, even He who arises to rule the nations;
in Him will the nations hope.’”
 
–Romans 15:12
 
“Has overcome so as to open the scroll and its seven seals.” What has He overcome? He has overcome death and is the One Who was dead and is now alive and holds the keys to death and Sheol (Rev 1:18). He has overcome the reign of sin in the earth through His incarnation, blameless life and sacrificial death and resurrection, and has redeemed a people for God. Who is that people? They are Jews (including the entire remnant of the Jewish people according to Romans 11:25-27), and Gentiles who have accepted Messiah Yeshua.
 
6 And I saw in the midst of the throne (with the four living creatures) and the elders (Priests), a Lamb standing, and it appeared as if He had been slain, having seven horns and seven eyes, which are the sevenfold Spirit of God, sent out into all the earth.
 
“I saw in the midst of the throne” The Lamb stood in the midst, just as He had stood in the midst of the Menorot (Seven branched candle stands) of the assemblies. He stands as High Priest (Hebrews 5) among the priests (24 Elders) and is witnessed by the four living creatures (Cheruvim).
 
He stood in the midst of the throne, being that He is God with us and is therefore in the midst of the manifest representation of God.
 
“A Lamb standing, and it appeared as if He had been slain” Yochanan uses a different Greek word (Ἀρνίον arnion) here to refer to the lamb than the one (Ἀμνὸς amnos) used throughout his Gospel, why is that?
 
When Yochanan records, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29) He uses the word Ἀμνὸς amnos which is a general noun used to describe a lamb. However throughout the book of Revelation he uses Ἀρνίον arnion which is a more endearing term like the English colloquial terms lamby or lambkin. The reason for this is simple, the noun Ἀμνὸς amnos denotes the yet to be sacrificed lamb, whereas the term, Ἀρνίον arnion refers to the once slain now resurrected Lamb.
 
Notice that the Lamb is standing. He bears the marks of having been slain but is now alive. Yochanan is witnessing the metaphorical Lamb that Isaiah spoke of:
 
“7 He was oppressed and afflicted,
    yet He did not open His mouth;
He was led like a lamb to the slaughter,
    and as a sheep before its shearers is silent,
    so He did not open His mouth.
8 By oppression and judgment He was taken away.
    Yet who of His generation protested?
For He was cut off from the land of the living;
    for the transgression of my people He was punished.”
 
–Yeshayahu/Isaiah 53:7-8
 
The fierce Lion of Judah is now seen as the vulnerable Lamb of God. This juxtaposition challenged the rabbis of early post Temple rabbinical Judaism (2nd to 4th century C.E.), who, not wanting to accept Yeshua as having fulfilled both roles, invented the concept of multiple Messiahs: the suffering Messiah, Mashiach ben Yosef and the victorious Messiah, Mashiach ben David. Yeshua is in fact the unity of these two, He has both suffered and conquered and will come again as the Lion of the tribe of Judah (6:16-17), to execute judgement and rule over all the earth, instituting a reign of peace from the city called, “Rain of Peace,” that is, “Jerusalem.”
 
“Having seven horns” In the TaNaKh (Old Testament) horns symbolize power and strength (Deut 33:17; 1Sa 2:10; 1Ki 22:11; Psa 112:9; Dan 7:7, Dan 7:20.), salvation (2 Sam 22:3; Psalm 18:2) and sacrifice (Lev 4; Lev 8:15; Lev 9:9). The horns of the altar also symbolized the effectiveness of godly sacrifice and its ability to reach to the four corners of the earth.
 
Seven continues to represent completeness and perfection, deity and fulfilment. Therefore Yeshua is the complete perfection of rule, power, strength, sacrifice and salvation.
 
“Seven eyes” The seven eyes denote Messiah’s ability to see all things and judge them with perfect judgement (2 Chron 16:9). The seven eyes of the Lamb also recall for the Jewish reader the promise that HaShem had made to the high priest Yehoshua (Yeshua/Jesus) in Zechariah 3:8-10. This high priest is a type for Messiah and is promised הָאֶבֶן ha-even the stone (jewel) engraved with seven eyes (Which represents the Messiah).
 
“8 Now listen, Yehoshua (Joshua) the high priest, you and your associates (fellow priests) who are sitting in front of you—indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch (Messiah). 9 For behold, the stone (הָאֶבֶן ha-even: jewel/stone) that I have set before Yehoshua (Joshua); engraved into one stone (אֶבֶן even: jewel/stone) are seven eyes. Behold, I will engrave an inscription on it,’ declares the Lord of hosts, ‘and I will remove the iniquity of that land in one day.’ 10 ‘In that day,’ declares the Lord of hosts, ‘every one of you will invite his neighbour to sit under his vine and under his fig tree.’”
 
–Zechariah 3:8-10
 
First, the high priest (a type for Yeshua) has priests (associates) sitting in front of him. These are said to be, “men who are a symbol,” why? Perhaps because there are 24 of them and they are a symbol of the elders in the future heavenly vision of Yochanan.
 
HaShem refers to the Messiah as the branch and then says that He has placed a stone/jewel (אֶבֶן even) before the high priest. This stone is a symbol of the Messiah. Here the Hebrew word אֶבֶן even can be understood to refer to a precious stone (Gen 2:12; Ezekiel 28:13). It is upon this stone which is set before the high priest that HaShem engraves seven eyes. As a result of the provision of the seven eyed stone (Messiah), all iniquity will be removed from the land in one day. This is speaking of the sacrificial death of the Messiah Yeshua.
 
It's a worthwhile exercise to read the entire portion of Zechariah 3 in order to glean the greater context of the text and observe the continuity of the Messianic story as it unfolds through the words of Zechariah.
 
“Which are the sevenfold Spirit of God, sent out into all the earth.” The horns and the eyes are אחד echad (one) with the רוח הקודש Ruach Ha-Kodesh (Holy Spirit) of God and are sent out into all the earth. The Spirit of God moves in every part of the universe because all things are created and have their being in God. The Spirit issues forth from the throne from the Father and the Son (John 15:26; Romans 8:9; Galatians 4:6), bringing perfect strength, vision and judgement to all of creation.
 
7 And He came and received the scroll out of the right hand of Him Who sat on the throne.
 
It’s important to note that the resurrected Messiah is trans-locational (Gen. 32:22-32; Matt. 18:20; 1 Pet. 1:19-20; Heb. 11:24-26; Rev. 13:8), and is described as positioned at the right hand of the throne of God (Psalm 110:1; Matt 22:44; Acts 2:34-35, 7:56; Hebrews 1:3), while also appearing in multiple other locations throughout the Revelation.
 
We are reminded that the hand of HaShem was open, offering the scroll to the One Who would be shown to be worthy. Therefore, the Lamb takes the scroll from the Father’s hand like a graduate receiving a degree from the hand of a tutor (Who in this case is the graduate’s father). This is not to say that the Messiah is in any way less God, He has simply come as the only One worthy to break the seven seals and release the final judgements of the scroll. The Godhead is distinct and One.
 
8 When He had received the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the set apart holy ones (ἁγίων hagion holy ones[G] Saints/ קדושים kedoshim, Righteous ones/ צדיקים Tzadikim).
 
The worship of the four creatures and the 24 elders is yet another affirmation of the deity of Messiah Yeshua (the Lamb). Israel is commanded to worship God alone, based on the present text of Scripture we can only conclude that Yeshua is God the Son.
 
“Each one holding a harp” This phrase relates to the elders (priests). We know this because of the words of the new song that follows which speak of the redemption of humanity (The living creatures are angelic beings).
 
The harp in question is a smaller instrument than the modern orchestral harp, it’s shaped more like a lute or a small guitar and is the kind of instrument used by David and his priests (Psalm 33:2) in worship of HaShem. It’s therefore fitting that it is a harp that each of the priests uses to bring praise to God and His Messiah. The imagery combines individual intimacy with corporate intimacy in worship.
 
“Golden bowls full of incense, which are the prayers of the set apart holy ones.” These bowls represent the censors filled with incense and the incense offered on the altar of incense in the Mishkan/Temple by the priests, as detailed in Exodus chapters 30 through 40, and Leviticus 2 through 6.
 
The Psalmist says:
 
“Let my prayer be set forth before You as incense; and the lifting up of my hands as the evening sacrifice.”
 
–Tehillim/Psalm 141:2
 
The Zohar says:
 
“Prayer (they say) ascends with those spices which are mentioned in Song of Songs 4:14; and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, ‘who is this that comes up,’ ref. Song of Songs 3:6;”
 
–Raya Mehimna in Zohar in Exod. fol. 48. 3
 
The sage rights:
 
“And they say, prayer is greater than all offerings”
 
–Yalkut Simeoni, par. 2. fol. 40. 3
 
(Compare Revelation 8:3)
 
The prayers of  the set apart ones/holy ones/righteous ones (ἁγίων hagion holy ones[G] saints/ קדושים kedoshim, Righteous ones/ צדיקים Tzadikim) are the prayers of all time, from the prayers of Adam through to the prayers of the set apart ones in the final days, and every righteous prayer in between. Every prayer we utter in response to HaShem rises metaphorically speaking from the altar of incense, having been carried there in the golden bowls of the heavenly priesthood (24 elders).
 
9 And they sang a new song, saying, “Worthy are You to take the scroll and to break its seals; for You were slain, and with Your blood have redeemed for God human beings (ἐκ ek begotten ones) from every tribe (φυλῆς phylēs, שֶׁבֶט shevet: tribes of Israel specifically) and tongue (γλώσσης glōssēs language) and people (λαοῦ laou עַם am: a collection of tribes) and nation (ἔθνους ethnous, גוֹי goy: nationality).
 
New songs are the domain of God’s victorious prophets, messengers and heroes. Throughout the TaNaKh a new song would be composed in order to celebrated an act of God’s deliverance of Israel. From Moses (Exodus 15) to Miriam the mother of Yeshua (Luke 1:46-55) and in full circle back to Moses (Revelation 15:3) new songs have celebrated God through the ages (Isa 42:10; Psa 33:3; Psa 40:3, etc.).
 
The Lamb is worthy because He was slain, and has redeemed for God with His blood, people from every tribe and tongue and ethnicity and nationality.
 
Note that the salvation begins with ethnic Israel and then spreads to every language, people and nation. The Greek word φυλῆς phylēs, literally tribe, is almost exclusively used of ethnic Israel and is intended to be understood in the same sense here. The progression then follows the revelation of the Gospel (Romans 1:16) and reaffirms the earthly lineage of the Messiah.
 
10 You have made them to be a kingdom and priests to our God; and they will reign upon the earth.”
 
“Made them to be a kingdom and priests to our God,” The priests who are singing are the heavenly divisions of the priesthood who unite the priesthood of Israel with the High Priesthood of Messiah and therefore sing of the wonderful reconciliation to God of both Israel and the nations.
 
This language finds its inspiration in Exodus 19:6 and Isaiah 61:6. When we compare 1 Peter 2:9 (Written firstly to Messianic Jews and offering principles of faith practice by extension to Messianic Gentiles) we understand that while this promise is in principle true of all Messiah followers, it is always and firstly contextually true of the chosen ethnic people of Israel.
 
“They will reign upon the earth.”
 
“Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people who are holy set apart to the Most High; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.”
 
–Daniel 7:27
 
This text from the prophet Daniel refers specifically to the set apart righteous chosen people of Israel (ethnic descendants of Jacob). However, once again, the d’rash can indicate a remez (hint) of the metaphorical use of these terms to refer to the righteous among the nations. This does not however cancel out the plain meaning p’shat (contextual plain meaning).
 
The text uses the future tense, “will” meaning that this will take place at a later date. Some suggest that this reign is a metaphorical reign and that in Messiah believers already reign in His now and not yet fully revealed Kingdom. From a Hebrew perspective it is nonsensical to separate the unity of physical and spiritual kingdom with respect to this verse. Therefore the most plausible interpretation seems to be that of the future reign/rule of believers which is also alluded to in Rev 20:4. As an Ecclesia (body of faith) it must be clear to anyone with eyes to see that we are not presently reigning on the earth.
 
Notice that the text says, “Reign upon the earth.” We do not lord our reign over others, the scripture does not say, “Reign over the earth’s peoples.” To the contrary, we will reign in the sense that Adam, the first man, reigned on earth prior to the fall, as caretakers of a new creation, a new heaven and a new earth.
 
We are being returned to HaShem and will become stewards of a new Eden. Let’s put aside all our Greco-Roman notions of oppressive rule and control, that have been perpetuated by a false Church hierarchy, and instead admit that there is One Who reigns and that we are His children. Let’s not adopt a false premise based on an unsubstantiated rule, rather let’s look forward to a time when in Messiah we will be made caretakers, reigning together under His Authority.
 
11 Then I looked, and I heard the voice of many messengers around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing.”
 
The number of angelic messengers is meant to be understood as conveying the presence of the entire heavenly host. We note the Hebraic poetic form of repetition denoting a firmly established thing. Here that thing is the complete ensemble of the heavenly host.
 
We now see all present unified in praise and acknowledging the power and authority that HaShem has given to the Lamb. We see that God, Who has held these attributes from time immemorial acknowledges them in His Son Yeshua. There are seven in all:
 
1.) Power
2.) Riches
3.) Wisdom
4.) Strength
5.) Honour
6.) Glory
7.) Blessing.

These seven convey the perfect nature of the Lamb and His unity with The Father and the Spirit.
 
13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
 
Just as the call for a worthy One went out to all of creation, so now all of creation responds in praise and worship to God the Father Who sits on the throne and to the Lamb, the worthy One. In this case the text infers that all creation (including the enemies of Messiah) are confessing, “To Him who sits on the throne, and to the Lamb, be blessing and honour and glory and dominion forever and ever.”
 
“9 For this reason also, God highly exalted Him, and bestowed on Him the Name (YHVH) which is above every name, 10 so that at the Name of Yeshua (Jesus) every knee will bow (Isaiah 45:23), of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Yeshua Mashiach (Jesus Christ) is Lord (Kurios[G]/YHVH), to the glory of God the Father.”
 
–Philippians 2:9-11
 
Every creature will acknowledge Him (Philippians 2:9-20; Colossians 1:20) but the enemies of Messiah will not enjoy the benefits of His reign (Revelation 20:11-15; James 2:19).
 
We are reminded yet again that the New Testament uses the Greek Kurios almost exclusively to describe Yeshua and that the Septuagint uses Kurios to translate the Holy Name YHVH approximately 6,000 times. Yeshua and the Father are One!
 
14 And the four living creatures kept saying, “Amen (In Yeshua [the Amen] We trust, Agree, Have faith).” And the elders fell down and worshiped.
 
Now that all creation has been represented, the four living creatures, the Cheruvim of the Holy of Holies, guardians of the ark of the covenant, these four created beings who have witnessed Messiah Yeshua as God from the foundations of the earth, now give their agreement and acknowledge His eternal nature and unity with the Father before all creation.
 
As previously stated in my commentary on Revelation 3, the Hebrew word, אמן Amen/Aman (Faith, agreement, belief, trust) shares the same Hebrew root that informs the feminine form אֱמוּנָה emunah (faith) and is also connected with the word אֶמֶת emet meaning “truth” because it is sometimes understood to bear the quality of truth and therefore in certain passages is translated into English as “truth.” The meaning it expresses is of established trust, acceptance, and agreement. Many translate it, “So be it” or, “So say we all.”
 
אמן Amen/Aman is found in a number of different contexts in the Hebrew Bible (Numbers 5: 22; Deuteronomy 27: 15; 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; I Kings I: 36; Isaiah 65: 16; Jeremiah II: 5; 28: 6; I Chronicles 16: 36; Nehemiah 5: 13; 8: 6; Psalms 41: 14; 72: 19; 89: 52; 106: 48).
 
A late second-century teacher in the Talmud takes the initial letters of amen as an acronym representing  אל מלך נאמן “El Melekh Neman”, (God, Faithful King). This reflects Yeshua’s descriptions of Himself in Revelation 1:5, 3:7.
 
A later Jewish commentator of the siddur (prayer book) interprets the initial letters homiletically as, אני מוסר נאפשי ani moser nafshi, literally: I surrender my soul (I offer up myself as a sacrifice). A clearer description of the life of Yeshua we could not find.
 
“Because he who is blessed in the earth
Will be blessed by the God of אָמֵן Amein (truth);
And he who swears in the earth
Will swear by the God of  אָמֵן Amein (truth);
Because the former troubles are forgotten,
And because they are hidden from My sight!
 
–Yeshayahu (Isaiah) 65:16
 
Yeshua is the faithful אֱמוּנָה (emunah) witness to the truth אֶמֶת (emet), the agreement אמן (Amein/Aman) with HaShem (Rev. 1:5-6)
 
Yeshua defines faith as the אמן Aman (Agreement, Trust, Faith).
 
The first use of the Hebrew root אמן Aman is recorded in Genesis 15:6:
 
וְהֶאֱמִ֖ן בַּֽיהוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה
 
“Abraham אֱמִן emin trusted God and it was accounted to him as righteousness.”
 
Therefore, Yeshua is the אמן Faith within Abraham to which Abraham responds in אמן Faith and in Whom Abraham receives an accounting of righteousness. In short, Abraham’s saving faith is in Yeshua the King Messiah, Who is the Word essence of God and the Lamb Slain before the foundation of the world (Rev. 13:8).
 
In conclusion to this wonderful event the elders who represent the heavenly priesthood, fall down at the feet of the One Who is on the throne and His Son, the Great High Priest, and worship.
 
Copyright 2026 Yaakov Ben Yehoshua