Revelation Chapter 4

The rainbow is one of the most powerful covenant symbols of the TaNaKh. It is significant because it is a covenant symbol given to all humanity prior to the giving of the Torah at Sinai. The rainbow is seen by some as a symbol of the bridge between God and humanity, made possible by sacrifice, cleansing and rebirth. It appears in the clouds (A symbol of the Divine presence) and is a refraction of pure white light, which represents the immutable holiness of HaShem.

Introduction:

Having read the letters to the assemblies we now shift our focus from the then present issues of the wider believing community to the events that will take place in the heavens. 

Yeshua, through His messenger, had met with Yochanan on earth “in the Spirit on the Day of the LORD” (Revelation 1:10 ref. Amos 5:18); now He calls to Yochanan from the heavens and invites him to climb the heights of the heavenly Mount Zion and enter the Heavenly Mishkan מִשׁכָּן/Ohel Moeid אוהל מועד (Sanctuary/Tent of Meeting/Temple/Tabernacle: Exodus 25, 26, 27) in spirit. We’re told in the book of Hebrews that the earthly Temple/Mishkan is a shadow, a representation of its heavenly counterpart.

“1 We have such a high priest, Who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2 a minister in the sanctuary and in the true Mishkan (Tent of Meeting), which the Lord pitched, not man. 3 For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4 Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Instruction; 5 who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the Mishkan (Tent of Meeting); for, ‘See,’ He says, ‘that you make all things according to the pattern which was shown you on the mountain.’ 6 But now He (Yeshua) has obtained a more excellent ministry, by as much as He is also the Mediator of a better covenant, which has been enacted on better promises.” 

–Hebrews 8:1-6

Yochanan, like Moshe, is being called up the mountain (metaphorically speaking) to witness a vision of the heavenly Temple/Mishkan (Tent of Meeting). He is not physically going up, rather he is going up in spirit in a similar way to that in which Rav Shaul/Paul the Apostle witnessed heavenly (the heavens) vision and a vision of Paradise (in Sheol), as recorded in 2 Corinthians 12:2-4.

The Text

Revelation 4:

1 After these things I looked, and behold, a door was standing open in the heavens, and the first voice which I had heard, like the sound of a shofar (Ram’s horn) speaking with me, said, “Come up here, and I will show you what must take place after these things.” 

This is the next step in a chronology that shifts from time to time throughout the book, relative to the perspective being adopted. Here the perspective shifts from earth in the Spirit, in the Day of the LORD to the heavens in the Spirit. The chronologies of the book of Revelation are subject to the convergence of the concurrent events that find their goal in the return of the Messiah and God’s manifest dwelling with humanity.

This first, “After these things,” refers to the events that Yochanan has already witnessed and the letters that have been dictated to the messengers of the assemblies. It doesn’t mean that the letters have already been delivered, nor is there any indication in the text regarding how much time has passed. This is simply the next part of the unveiling. The first part was relative to the assemblies on earth, whereas this second part shifts perspective and addresses something taking place in the heavens.

“The door standing open,” is most likely symbolic of the door of salvation opened by Messiah. This same door is alluded to in the letter to the Philadelphia assembly (Rev 3:8), a door that no one can shut. This can only refer to the opening of salvation given by Yeshua to every believer.

The voice Yochanan had first heard was that of Yeshua (Rev 1:10), His voice is like the shofar (Ram’s horn) which is symbolic of the redemption of Isaac and the strength of the altar of sacrifice. The blessing for the Ram’s horn says:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לִשְׁמוֹעַ קוֹל שׁוֹפָר

Barukh Atah Adonay, Eloheiynu Melekh Ha-Olam, asher kid’shanu bemitzvotayv vetzivanu lishhmoa kol shofar

“All blessing comes from You O HaShem our God, King of the universe, Who has commanded us to listen to the voice of the Ram’s horn.” 

This is the Word essence of HaShem, the Son, the Ram of God, Whose voice holds the Universe together (John 1; Colossians 1:17).

“Come up here,” is reminiscent of Mount Sinai and God’s call to Moses (Exodus 19:20, 24). Yochanan is the one New Testament writer who acts as a prophet in the TaNaKh (OT) sense. The parallel is undeniable.

The second, “After these things” affirms the fact that what Yochanan is about to see is to take place in his future after the process of the delivering of the letters to the assemblies. There is no way to know how long afterward, the text does not say, “it will soon take place,” rather it simply says that at some point afterward the things Yochanan is about to see will take place.

As the book unfolds we’ll see that there isn’t a consistent chronology, this is why Chapter 1:19 explains, “Write what you have (past) seen, what is now (present) and what will (future) take place.” Allowing for any combination of these three.

The story of the Woman and the Dragon for example, is told in Chapter 12, and clearly begins by describing events that took place prior to the writing of the book of Revelation, and yet it is placed at a central point within the book, thus establishing a convergent emphasis rather than a strictly chronology pattern of writing.

Therefore, each section of the book must be understood with reference to the wider body of historical Scripture, failing to qualify it in this manner will result in misinterpretation.

“After these things,” finds its TaNaKh parallel in the text of Daniel 2:28-29 & 45, where the Hebrew reads, “What will come to pass hereafter.”

2 Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne. 3 And He who was sitting was like a jasper stone and a ruby in appearance; and there was a rainbow around the throne, like an emerald in appearance.

Yochanan was already in the Spirit on the Day of the LORD, there is nothing in the text up until this point that indicates he has ever been out of the Spirit. Therefore he is in the Spirit, in the Spirit. This means the perspective of the vision is shifting. He has been in the Spirit and viewing the present and ongoing challenges of the assemblies of faith on earth, now he is being called up in the Spirit to experience a paradigm shift which will enable him to view the heavenly Mishkan מִשׁכָּן/Ohel Moeid אוהל מועד (Sanctuary/Tent of Meeting/Temple/Tabernacle), in the Spirit (Yochanan does not physically ascend. No one has entered the heavens except He Who came down from the heavens Deut. 30:11-14; Proverbs 30:4; John 3:13). This is the very same thing that Moses did, leaving the tribes of Israel at the base of Mount Sinai, he climbed up to meet with HaShem.

Yochanan’s description of The One seated on the heavenly throne is a familiar one, it’s a reflection of a number of TaNaKh (OT) passages.

“I saw Hashem sitting on a throne, lofty and exalted, with the train of His robe filling the temple.” 

–Yeshayahu/Isaiah 6:1

“Now above the expanse that was over their heads there was something resembling a throne, like sapphire in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. Then I noticed from His waist and upward something like glowing metal that looked like fire all around within it, and from His waist and downward I saw something like fire; and there was a radiance around Him.” 

–Ezekiel 1:26-27

The Scripture describes God as invisible, immutable, dwelling in unapproachable light. This is why He is explained using metaphors such as light and colour, precious stones, rainbows and so on.

“He Who is the blessed and only Sovereign, the King of kings and Lord of lords, Who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honour and eternal dominion! Amen.” 

–1 Timothy 6:16

In this passage from 1 Timothy Paul is describing God the Father and uses the titles “King of kings and Lord of lords,” titles also used of Yeshua.

“He is the image of the invisible God, the first begotten of all creation.” 

–Colossians 1:15

“For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.” 

–Romans 1:20

The jasper (earthy red) and ruby (bright red) speak of atonement, redemption and reconciliation.

The rainbow like an emerald almost seems like a contradiction in terms, however if we look at these symbols as parts of a whole we’re able to glean their full meaning.

The rainbow is one of the most powerful covenant symbols of the TaNaKh. It is significant because it is a covenant symbol given to all humanity prior to the giving of the Torah at Sinai. The rainbow is seen by some as a symbol of the bridge between God and humanity, made possible by sacrifice, cleansing and rebirth. It appears in the clouds (A symbol of the Divine presence) and is a refraction of pure white light, which represents the immutable holiness of HaShem.

The account of Genesis 9 explains that the rainbow is a covenant sign given to Noah and his descendants and to all the living creatures of the earth. In Judaism Noah is considered a type of second Adam, one who represents all humanity. For those of us who accept Yeshua as the true second Adam, this figurative typing of Noah makes sense. Yeshua purchased the freedom of all who would sail with Him in the Ark (symbolic of a coffin) in the midst of the waters (symbolic of the membrane between life and death) unto resurrection.

The general moral obligation of all humanity is found in the story of humanity’s rebirth through the flood. The seven colours of the rainbow correspond to the seven Noachide laws incumbent upon every human being. They also reflect the attributes of the Spirit of God and the unity of the sevenfold light of God, keeping in mind that all the colours of the rainbow are the result of refracted white light.

Noachide laws:

The Jewish sages base the Noachide laws on Genesis 2:16-17; 9:4-6.

“The children of Noah were commanded with seven commandments: [to establish] laws, and [to prohibit] cursing God, idolatry, illicit sexuality, bloodshed, robbery, and eating flesh from a living animal.” (Sanhedrin 56a; cf. Tosefta Avodah Zarah 8:4 and Genesis Rabbah 34:8)

1.     Do not deny God.
2.     Do not blaspheme God.
3.     Do not murder.
4.     Do not engage in incest, adultery, pederasty or bestiality, as well as homosexual relations.
5.     Do not steal.
6.     Do not eat of a live animal.
7.     Establish courts/legal system to ensure law and obedience.

These laws were condensed by the early Jewish Church fathers in Jerusalem, who sent them via Shaul/Paul the apostle as instructions for new Gentile believers (Acts 15:29; 21:25).

Each of the colours of the rainbow are made up of the three primary colours: a. Red (Redeemer: Father) b. Yellow (Life Giver: Son) c. Blue (Heavenly Comforter: Holy Spirit), and have illuminating symbolic significance:

1.)    Red: Redemption - blood (Ex 27:16; Heb 9:13-14, 22), sacrifice (Eph 5:2), sin (Isaiah 1:18), Redemption (1 Peter 1:18)
2.)    Orange: Distinction/Broken Relationship - Isa 48:4 (Iron neck); Eze 24:6 (rust), Psalm 2:9; Rev 19:15
3.)    Yellow: Life – man (Gen 2:7), Eternal life (Jn 1:4), Glory (Gen 1:4; Num 14:10; Hebrew 1:3), Light (Job 33:30; Jn 1:9)
4.)    Green: New Life – Garden of Eden (Gen 1:11-13, 2:8, 15)
5.)    Blue: Heavens (Waters of the sky) – (Jn 6:31, 33, 38), Righteousness of God (Ex 27:16)
6.)    Indigo: Atonement/Covering – (Gen 7:19; Lev 17:13; Psalm 32:1, 147:8)
7.)    Violet: Royalty/Judgement – (Ex 27:16; Esth 8:15; Matt 21:5-11)

The Seven attributes of the Spirit:

1.       Rest
2.       Wisdom
3.       Understanding
4.       Counsel/comfort
5.       Strength/life
6.       Knowledge
7.       Awe

“And rest (1) will come on him via the Ruach (Spirit) of HaShem,

The spirit of wisdom (2) and understanding (3),
The spirit of counsel (4) and strength (5),
The spirit of knowledge (6) and the Awe (7) of HaShem.” 

–Yeshayahu/Isaiah 11:2

The “appearance as of Emerald,” (Green), signifies the creation and new life purchased by Yeshua, He is seen here as being אחד echad (one) in the God-head, reflecting the attributes of the Spirit of HaShem.

4 Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.

The Hebrew equivalent to the Greek πρεσβυτέρους presbyterous is זקנים zekeiniym elders, which literally means, “Bearded ones.”

The “twenty four elders” represent the divisions of the priesthood (1 Chronicles 24:7-18), and the sum of the heads of the 12 tribes of Israel and the 12 Talmidim (Disciples) of Yeshua. 

They are representatives of the whole of humanity (as alluded to in the symbolism of the rainbow), rulers who submit their crowns to and bow before God, denoting His rule over all things. Their white garments are the righteous actions of the kingdom of priests washed in Yeshua’s blood and made pure (White).

The Talmud speaks of the צדיקים tzadikim (righteous ones) in the World to Come (Olam Haba), saying:

“In the Olam Haba (World to Come)… the tzadikim (righteous) sit with their crowns upon their heads and feast on the Shekhinah (feminine light glory of God).” 

–Talmud Bavliy, Berakhot 17a

5 Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps (λαμπάδες lampades: seven single flames burning from one source) of fire burning before the throne, which are the sevenfold Spirit of God;

The “flashes of lightning and peals of thunder,” mirror the events of Sinai (Exodus 19:16-19), and reflect the symbolic poetry of God’s coming in power to deliver His people Israel (Psalm 18:12-15; 77:18).

“The seven lamps” are the individual lamp heads that make up the Menorah of the Temple/Mishkan. The Greek here is λαμπάδες lampades: seven single flames burning from one source, rather than λυχνία luchnia, meaning candlestick/Menorah. These lamps represent the Shekhinah שְׁכִינָה (manifest feminine glory)/Kavod HaShem כבוד יהוה Glory of God as seen represented in the Menorah. This is the original Menorah of the heavens whose pattern was copied in the setting up of the Mishkan/Ohel Moeid אוהל מועד (Sanctuary/Tent of Meeting) by Moses.

As mentioned previously, the Sevenfold Spirit of God is the Ruach Ha-Kodesh (The Holy Spirit).

6a and before the throne there was something like a sea of glass, like crystal; 

“9Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up10 and saw the God of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky. 11 But God did not raise his hand against these leaders of the Israelites; they saw God, and they ate and drank.” 

–Shemot/Exodus 24:9-11 (Ezekiel 1:22, 26)

The sages see a correlation between the giving of the Torah and the sea of glass. They refer to the Torah figuratively as “The sea of the Torah.” (Zohar in Numb. fol. 90. 3. & 92. 1. & in Lev. fol. 24. 3. & in Deut. fol. 118. 4.)

6b and in the centre and around the throne, four living creatures full of eyes in front and behind. 7 The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle. 8a And the four living creatures, each one of them having six wings, are full of eyes around and within;

These four living creatures closely resemble the כרובים Cheruvim of Ezekiel’s vision (Ezekiel 1:5-11; 10:12, 14-15). The key difference being that the four living creatures of Ezekiel’s vision each had four heads mirroring the creatures of Rev 4:7-8, whereas the four creatures in Rev 4:7-8 each have a single head according to the likeness described.

Ezekiel, like Yochanan, is unique among the prophets in that his writing begins with a first person autobiographical narrative. Both Ezekiel and Yochanan are recording their visions while in captivity and both are taken in the Spirit to gaze upon the Heavenly Temple/ Mishkan מִשׁכָּן/Ohel Moeid אוהל מועד (Sanctuary/Tent of Meeting) and throne room of God.

The four living creatures (Cheruvim) represent the four Cheruvim of Solomon’s Temple, two are fashioned into the lid of the Ark of the Covenant as guardians of the mercy seat and two are made to stand as guardians of the Inner Sanctuary (Exodus 25:18-22; 37:7-9; 1 Kings 6:23-28; 1 Chronicles 3:10-14).

The Hebrew word כרוב Cheruv has no known root, however etymologists link its meaning to an Assyrian word used to name similar creatures, and theorize that the ancient Hebrew root probably had similar meaning. The best guess at its meaning is: Mighty, Approacher, Bringing Blessing. Unlike certain other messengers of HaShem who sometimes appear in human form, the Cheruvim are always winged and often have an appearance that mirrors specific earthly creatures.

The eyes in front and behind represent their ability to see everywhere and to be able to see both the future and the past (because they dwell with God outside of time). Their wings represent protection and flight; and the eyes beneath their wings keep a loving eye on the people of God and a vengeful eye on the enemies of God.

Each of the faces represent attributes of God and aspects of His rule:

1.)    Lion (Royalty): King of beasts, fierce hunter
2.)    Calf/Ox (Strength): Domestic, provider
3.)    Man/Adam (Messiah): God’s appointed ruler on earth
4.)    Eagle (All seeing): Mightiest of birds, bird of prey, sees all from a lofty height

8b and day and night they do not cease to say, “Holy, holy, holy is HaShem God, the Shaddai (Almighty), Who was and Who is and Who is to come.”

This passage is known in Judaism as קדשה Kedushah and is part of the third paragraph of העמידה the Amidah (Standing prayer).

“1I saw HaShem, high and exalted, seated on a throne; and the train of his robe filled the temple with glory. 2 Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. 3 And they were calling to one another:

“Holy, holy, holy is YHVH Shaddai (Lord Almighty);
    the whole earth is filled with His kavod (glory).” 

–Yeshayahu/Isaiah 6:1-3

It’s interesting to note that while the living creatures depicted mirror the Cheruvim of Ezekiel’s vision, it is in fact the Hebrew שרפים Seraphim that is used to describe the creatures who sing the קדשה Kedushah of Isaiah 6:2-3. Why is that?

שרפים Seraphim: Comes from the Hebrew root שרף Saraph meaning to burn. It is thought that the title Seraphim is a generic title for angelic winged messengers that burn like flames but are not consumed. This means that both a כרוב Cheruv and a מלאך Malakh (messenger any form) can qualify as Seraphim (Plural of Seraph).

The overall meaning derived from the root שרף Saraph is, “Burners, Destroyers.” This may be where Psalm 104:4 finds its inspiration: 

“He makes winds his messengers, flames of fire his servants.” (Ref. Hebrews 1:7)

The phrase, “Who was and is and is to come,” is an expansion of the Divine Name (Exodus 3:14-15) and connects The Father and the Son to the refrain. The Aramaic Peshitta of the New Testament directly translates the Hebrew אהיה אשר אהיה Ehyeh asher Ehyeh, meaning, “I AM that I AM” (ref. Ex. 3:14).

יהוה YHVH  & אהיה Ehyeh share the same root היה HYH meaning “To be,” or “To exist.”

אהיה Ehyeh is the first-person singular form “I Am.”

יהוה YHVH is the third-person singular form of the same verb meaning “He causes to exist.”

This makes perfect sense in conveying God’s relationship to humanity. He is all existing and we call on Him as the One Who causes our existence.

יהוה YHVH:

• Yud י represents the future tense “He will be”

• Hey ה is a linking character indicating the present tense, a state of being, breath “He is all existing”

• Vav ו is a conjunction meaning “and”

• Hey ה in this instance represents the past tense “He was”

Therefore, “He will be, He is, and He was.”

9 And when the living creatures give glory and honour and thanks to Him Who sits on the throne, to Him who lives forever and ever, 10 the twenty-four elders will fall down before Him Who sits on the throne, and will worship Him Who lives forever and ever, and will cast their crowns before the throne, saying, 11 “Worthy are You, our YHVH LORD and our God, to receive glory and honour and power; for You created all things, and because of Your will (Yeshua) they exist, and were created.”

Here it is The Father Who is being worshipped (though the Son is represented in the emerald and is indeed part of the God-head). The Son is worshipped using similar words in Revelation 5:9-14. Part of the reason for the distinction is to show Yeshua as God with us by using comparative terms to reveal Him as κύριος kurios Lord (master/YHVH) and θεός Theos God (The Son). 

John 1 describes Yeshua as the Thought, Substance, and Word Essence of creation (Ha-Davar - הדבר), thus linking Him to the praises offered in this refrain. Therefore the, “will” of YHVH observed in this Revelation psalm is in fact Yeshua.

We can confidently read:

“You (YHVH) created all things, and because of Yeshua they exist, and were created.”

Copyright 2026 Yaakov Ben Yehoshua