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Selected Verse: Revelation 10:6 - Douay Rheims

Verse	Translation	Text
Re 10:6	Douay Rheims	And he swore by him that liveth for ever and ever, who created heaven, and the things which are therein; and the earth, and the things which are in it; and the sea, and the things which are therein: That time shall be no longer.
	King James	And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
liveth for ever and ever--Greek, "liveth unto the ages of the ages" (compare Dan 12:7). created heaven . . . earth . . . sea, &c.--This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Rev 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else. that there should be time no longer--Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Rev 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Rev 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

liveth for ever and ever--Greek, "liveth unto the ages of the ages" (compare Dan 12:7).

created heaven . . . earth . . . sea, &c.--This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Rev 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else.

that there should be time no longer--Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Rev 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Rev 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.

Notes on the Bible, by Albert Barnes, [1834]
And sware by him that liveth forever and ever - By the ever-living God: a form of an oath in extensive use now. The essential idea in such an oath is an appeal to God; a solemn reference to Him as a witness; an utterance in the presence of Him who is acquainted with the truth or falsehood of what is said, and who will punish him who appeals to him falsely. It is usual, in such an oath, in order to give to it greater solemnity, to refer to some attribute of God, or something in the divine character on which the mind would rest at the time, as tending to make it more impressive. Thus, in the passage before us, the reference is to God as "ever-living"; that is, he is now a witness, and he ever will be; he has now the power to detect and punish, and he ever will have the same power. Who created heaven, and the things that therein are, ... - Who is the Maker of all things in heaven, on the earth, and in the sea; that is, throughout the universe. The design of referring to these things here is what is just specified to give increased solemnity to the oath by a particular reference to someone of the attributes of God. With this view nothing could be more appropriate than to refer to him as the Creator of the universe - denoting his infinite power, his right to rule and control all things. That there should be time no longer - This is a very important expression, as it is the substance of what the angel affirmed in so solemn a manner; and as the interpretation of the whole passage depends on it. It seems now to be generally agreed among critics that our translation does not give the true sense, inasmuch: (a) as that was not the close of human affairs, and (b) as he proceeds to state what would occur after that. Accordingly, different versions of the passage have been proposed. Prof. Stuart renders it, "that delay shall be no longer." Mr. Elliott, "that the time shall not yet be; but in the days of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished." Mr. Lord, "that the time shall not be yet, but in the days of the voice of the seventh angel," etc. Andrew Fuller (Works, vol. vi. p. 113), "there should be no delay." So Dr. Gill. Mr. Daubuz, "the time shall not be yet." Vitringa (p. 432), tempus non fore amplius, "time shall be no more." He explains it (p. 433) as meaning, "not that this is to be taken absolutely, as if at the sounding of the seventh trumpet all things were then to terminate, and the glorious epiphany - ἐπίφανεια epiphaneia (or manifestation of Jesus Christ) - was then to occur, who would put an end to all the afflictions of his church; but in a limited sense - restricte - as meaning that there would be no delay between the sounding of the seventh trumpet and the fulfillment of the prophecies." The sense of this passage is to be determined by the meaning of the words and the connection: (a) The word "time" - χρόνος chronos - is the common Greek word to denote time, and may be applied to time in general, or to any specified time or period. See Robinson, Lexicon sub voce, (a, b). In the word itself there is nothing to determine its particular signification here. It might refer either to time in general, or to the time under consideration, and which was the subject of the prophecy. Which of these is the true idea is to be ascertained by the other circumstances referred to. It should be added, however, that the word does not of itself denote delay, and is never used to denote that directly. It can only denote that because delay occupies or consumes time, but this sense of the noun is not found in the New Testament. It is found, however, in the verb χρονίζω chronizō, to linger, to delay, to be long in coming, Mat 25:5; Luk 1:21. (b) The absence of the article - "time," not "the time" - would naturally give it a general signification, unless there was something in the connection to limit it to some well-known period under consideration. See the notes on Rev 8:2; Rev 10:3. In this latter view, if the time referred to would be sufficiently definite without the article, the article need not be inserted. This is such a case, and comes under the rule for the omission of the article as laid down by Dr. Middleton, part i. ch. 3: The principle is, that when the copula, or verb connecting the subject and predicate, is the verb substantive, then the article is omitted. "To affirm the existence," says he, "of that of which the existence is already assumed, would be superfluous; to deny it, would be contradictory and absurd." As applicable to the case before us, the meaning of this rule would be, that the nature of the time here referred to is implied in the use of the substantive verb (ἔσται estai), and that consequently it is not necessary to specify it. All that needs to be said on this point is, that, on the supposition that John referred to a specified time, instead of time in general, it would not be necessary, under this rule, to insert the article. The reference would be understood without it, and the insertion would be unnecessary. This is substantially the reasoning of Mr. Elliott (vol. ii. p. 123), and it is submitted for what it is worth. My own knowledge of the usages of the Greek article is too limited to justify me in pronouncing an opinion on the subject, but the authorities are such as to authorize the assertion that, on the supposition that a particular well-known period were here referred to, the insertion of the article would not be necessary. (c) The particle rendered "longer" - έτι eti - "time shall be no longer" - means properly, according to Robinson (Lexicon), "yet, still"; implying: (1) duration - as spoken of the present time; of the present in allusion to the past, and, with a negative, no more, no longer; (2) implying accession, addition, yet, more, further, besides. According to Buttmann, Grammatical section 149, vol. i. p. 430, it means, when alone, "yet still, yet further; and with a negative, no more, no further." The particle occurs often in the New Testament, as may be seen in the Concordance. It is more frequently rendered "yet" than by any other word (compare Mat 12:46; Mat 17:5; Mat 19:20; Mat 26:47; Mat 27:63; Mar 5:35; Mar 8:17; Mar 12:6; Mar 14:43 - and so in the other Gospels, the Acts , and the Epistles); in all, 50 times. In the Book of Revelation it is only once rendered "yet," Rev 6:11, but is rendered "more" in Rev 3:12; Rev 7:16; Rev 9:12; Rev 12:8; Rev 18:21-22 (three times), Rev 18:23 (twice); Rev 20:3; Rev 21:1, Rev 21:4 (twice); "longer" in Rev 10:6; "still" in Rev 22:11 (four times). The usage, therefore, will justify the rendering of the word by "yet," and in connection with the negative, "not yet" - meaning that the thing referred to would not occur immediately, but would be hereafter. In regard to the general meaning, then, of this passage in its connection, we may remark: (a) That it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into tim future Rev 10:11, and the detail that follows Rev. 11 before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as meaning that the affairs of the world were then to terminate. (b) The connection, then, apart from the question of grammatical usage, will require some such construction as that above suggested - "that the time," to wit, some certain, known, or designated time, "would not be yet," but would be in some future period; that is, as specified, Rev 10:7, "in the days of the voice of the seventh angel, when he shall begin to sound." Then "the mystery of God would be finished," and the affairs of the world would be put on their permanent footing. (c) This would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the "mystery was then to be finished, and that the affairs of the world were to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this, as to make the solemn affirmation of the angel proper to correct a prevailing opinion, and to show that the right interpretation was not put on what seemed to be the tendency of things. (d) As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; and that the impression that the Messiah was about to come, and the reign of saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel, to correct the misapprehension. It is true that this impression had existed in former times, and even in the early ages of the church; but, as a matter of fact, it was true, and eminently true, in the time of the Reformation, and there was, on many accounts, a strong tendency to that form of belief. The Reformers, in interpreting the prophecies, learned to connect the downfall of the papacy with the coming of Christ, and with his universal reign upon the earth; and as they saw the evidences of the approach of the former, they naturally anticipated the latter as about to occur. Compare Dan 2:34; Dan 12:11; Th2 2:3, Th2 2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief, of the Reformers, and was frequently expressed in their writings. Thus, Luther, in the year 1520, in his answer to the pope's bull of excommunication, expresses his anticipations: "Our Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and (destroy with the brightness of his coming, that Man of Sin" (Merle D'Aubig., vol. ii. p. 166). After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the emperor, he fell back for comfort on the same joyous expectation. "For this once," he said, "the Jews, as on the crucifixion day, may sing their paean; but Easter will come for us, and then we shall sing Hallelujah" (D'Aubig., vol. ii. p. 275). The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfillment of Daniel's prophecy. "My father," said he, "the abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the Word alone. The subject exceeds all human comprehension. I cherish the best hopes" (Milner, p. 692). In 1523 he thus, in a similar strain, expresses his hopes: "The kingdom of Antichrist, according to the prophet Daniel, must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against papal tyranny, from the Word of God, until the Man of Sin is deserted of all, and dies of himself" (Milner, p. 796). The same sentiments respecting the approach of the end of the world were entertained by Melancthon. In commenting on the passage in Daniel relating to the "little horn," he thus refers to an argument which has been prevalent: "The words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of those years are not fulfilled, they will be shortened (a shortening intimated by Christ also, on account of our sins)." The following manuscript addition to this argument has been found in Melancthon's hand, in Luther's own copy of the German Bible: "Written 1557 a.d., and from the creation of the world, 5519; from which number we may see that this aged world is not far from its end." So also the British Reformers believed. Thus, Dr. Latimer: "Let us cry to God day and night ... Most merciful Father, let thy kingdom come! Paul saith, The Lord will not come until the swerving from the faith cometh Th2 2:3; which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off." Then, reverting to the consideration of the age of the world, as Melancthon had done, he says, "The world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 5552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the elect's sake. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off." So again, in a sermon on the nearness of the second advent, he says, "So that peradventure it may come in my days, old as I am, or in my children's days." Indeed, it is well known that this was a prevalent opinion among the Reformers; and this fact will show with what propriety, if the passage before us was designed to refer to the Reformation, this solemn declaration of the angel was made, that the "time would not be yet" - that those anticipations which would spring up from the nature of the case, and from the interpretations which would be put on what seemed to be the obvious sense of the prophecies, were unfounded, and that a considerable time must yet intervene before the events would be consummated. (e) The proper sense of this passage, then, according to the above interpretation would be "And the angel lifted up his hand to heaven, and sware by him that liveth forever and ever, That the time should not yet be; but, in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished." Appearances, indeed, would then indicate that the affairs of the world were to be wound up, and that the prophecies respecting the end of the world were about to be fulfilled: but the angel solemnly swears "by Him who lives forever and ever" - and whose reign therefore extends through all the changes on the earth - "by Him who is the Creator of all things," and whose purpose alone can determine when the end shall be, that the time would not be yet. Those cherished expectations would not yet be realized, but there was a series of important events to intervene before the end would come. Then - at the time when the seventh angel should sound - would be the consummation of all things.

Notes on the Bible, by Albert Barnes, [1834]

And sware by him that liveth forever and ever - By the ever-living God: a form of an oath in extensive use now. The essential idea in such an oath is an appeal to God; a solemn reference to Him as a witness; an utterance in the presence of Him who is acquainted with the truth or falsehood of what is said, and who will punish him who appeals to him falsely. It is usual, in such an oath, in order to give to it greater solemnity, to refer to some attribute of God, or something in the divine character on which the mind would rest at the time, as tending to make it more impressive. Thus, in the passage before us, the reference is to God as "ever-living"; that is, he is now a witness, and he ever will be; he has now the power to detect and punish, and he ever will have the same power.

Who created heaven, and the things that therein are, ... - Who is the Maker of all things in heaven, on the earth, and in the sea; that is, throughout the universe. The design of referring to these things here is what is just specified to give increased solemnity to the oath by a particular reference to someone of the attributes of God. With this view nothing could be more appropriate than to refer to him as the Creator of the universe - denoting his infinite power, his right to rule and control all things.

That there should be time no longer - This is a very important expression, as it is the substance of what the angel affirmed in so solemn a manner; and as the interpretation of the whole passage depends on it. It seems now to be generally agreed among critics that our translation does not give the true sense, inasmuch:

(a) as that was not the close of human affairs, and

(b) as he proceeds to state what would occur after that.

Accordingly, different versions of the passage have been proposed. Prof. Stuart renders it, "that delay shall be no longer." Mr. Elliott, "that the time shall not yet be; but in the days of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished." Mr. Lord, "that the time shall not be yet, but in the days of the voice of the seventh angel," etc. Andrew Fuller (Works, vol. vi. p. 113), "there should be no delay." So Dr. Gill. Mr. Daubuz, "the time shall not be yet." Vitringa (p. 432), tempus non fore amplius, "time shall be no more." He explains it (p. 433) as meaning, "not that this is to be taken absolutely, as if at the sounding of the seventh trumpet all things were then to terminate, and the glorious epiphany - ἐπίφανεια epiphaneia (or manifestation of Jesus Christ) - was then to occur, who would put an end to all the afflictions of his church; but in a limited sense - restricte - as meaning that there would be no delay between the sounding of the seventh trumpet and the fulfillment of the prophecies." The sense of this passage is to be determined by the meaning of the words and the connection:

(a) The word "time" - χρόνος chronos - is the common Greek word to denote time, and may be applied to time in general, or to any specified time or period. See Robinson, Lexicon sub voce, (a, b). In the word itself there is nothing to determine its particular signification here. It might refer either to time in general, or to the time under consideration, and which was the subject of the prophecy. Which of these is the true idea is to be ascertained by the other circumstances referred to. It should be added, however, that the word does not of itself denote delay, and is never used to denote that directly. It can only denote that because delay occupies or consumes time, but this sense of the noun is not found in the New Testament. It is found, however, in the verb χρονίζω chronizō, to linger, to delay, to be long in coming, Mat 25:5; Luk 1:21.

(b) The absence of the article - "time," not "the time" - would naturally give it a general signification, unless there was something in the connection to limit it to some well-known period under consideration. See the notes on Rev 8:2; Rev 10:3. In this latter view, if the time referred to would be sufficiently definite without the article, the article need not be inserted. This is such a case, and comes under the rule for the omission of the article as laid down by Dr. Middleton, part i. ch. 3: The principle is, that when the copula, or verb connecting the subject and predicate, is the verb substantive, then the article is omitted. "To affirm the existence," says he, "of that of which the existence is already assumed, would be superfluous; to deny it, would be contradictory and absurd." As applicable to the case before us, the meaning of this rule would be, that the nature of the time here referred to is implied in the use of the substantive verb (ἔσται estai), and that consequently it is not necessary to specify it. All that needs to be said on this point is, that, on the supposition that John referred to a specified time, instead of time in general, it would not be necessary, under this rule, to insert the article. The reference would be understood without it, and the insertion would be unnecessary. This is substantially the reasoning of Mr. Elliott (vol. ii. p. 123), and it is submitted for what it is worth. My own knowledge of the usages of the Greek article is too limited to justify me in pronouncing an opinion on the subject, but the authorities are such as to authorize the assertion that, on the supposition that a particular well-known period were here referred to, the insertion of the article would not be necessary.

(c) The particle rendered "longer" - έτι eti - "time shall be no longer" - means properly, according to Robinson (Lexicon), "yet, still"; implying:

(1) duration - as spoken of the present time; of the present in allusion to the past, and, with a negative, no more, no longer;

(2) implying accession, addition, yet, more, further, besides. According to Buttmann, Grammatical section 149, vol. i. p. 430, it means, when alone, "yet still, yet further; and with a negative, no more, no further." The particle occurs often in the New Testament, as may be seen in the Concordance. It is more frequently rendered "yet" than by any other word (compare Mat 12:46; Mat 17:5; Mat 19:20; Mat 26:47; Mat 27:63; Mar 5:35; Mar 8:17; Mar 12:6; Mar 14:43 - and so in the other Gospels, the Acts , and the Epistles); in all, 50 times. In the Book of Revelation it is only once rendered "yet," Rev 6:11, but is rendered "more" in Rev 3:12; Rev 7:16; Rev 9:12; Rev 12:8; Rev 18:21-22 (three times), Rev 18:23 (twice); Rev 20:3; Rev 21:1, Rev 21:4 (twice); "longer" in Rev 10:6; "still" in Rev 22:11 (four times). The usage, therefore, will justify the rendering of the word by "yet," and in connection with the negative, "not yet" - meaning that the thing referred to would not occur immediately, but would be hereafter. In regard to the general meaning, then, of this passage in its connection, we may remark:

(a) That it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into tim future Rev 10:11, and the detail that follows Rev. 11 before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as meaning that the affairs of the world were then to terminate.

(b) The connection, then, apart from the question of grammatical usage, will require some such construction as that above suggested - "that the time," to wit, some certain, known, or designated time, "would not be yet," but would be in some future period; that is, as specified, Rev 10:7, "in the days of the voice of the seventh angel, when he shall begin to sound." Then "the mystery of God would be finished," and the affairs of the world would be put on their permanent footing.

(c) This would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the "mystery was then to be finished, and that the affairs of the world were to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this, as to make the solemn affirmation of the angel proper to correct a prevailing opinion, and to show that the right interpretation was not put on what seemed to be the tendency of things.

(d) As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; and that the impression that the Messiah was about to come, and the reign of saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel, to correct the misapprehension. It is true that this impression had existed in former times, and even in the early ages of the church; but, as a matter of fact, it was true, and eminently true, in the time of the Reformation, and there was, on many accounts, a strong tendency to that form of belief. The Reformers, in interpreting the prophecies, learned to connect the downfall of the papacy with the coming of Christ, and with his universal reign upon the earth; and as they saw the evidences of the approach of the former, they naturally anticipated the latter as about to occur.

Compare Dan 2:34; Dan 12:11; Th2 2:3, Th2 2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief, of the Reformers, and was frequently expressed in their writings. Thus, Luther, in the year 1520, in his answer to the pope's bull of excommunication, expresses his anticipations: "Our Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and (destroy with the brightness of his coming, that Man of Sin" (Merle D'Aubig., vol. ii. p. 166). After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the emperor, he fell back for comfort on the same joyous expectation. "For this once," he said, "the Jews, as on the crucifixion day, may sing their paean; but Easter will come for us, and then we shall sing Hallelujah" (D'Aubig., vol. ii. p. 275). The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfillment of Daniel's prophecy. "My father," said he, "the abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the Word alone. The subject exceeds all human comprehension. I cherish the best hopes" (Milner, p. 692).

In 1523 he thus, in a similar strain, expresses his hopes: "The kingdom of Antichrist, according to the prophet Daniel, must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against papal tyranny, from the Word of God, until the Man of Sin is deserted of all, and dies of himself" (Milner, p. 796). The same sentiments respecting the approach of the end of the world were entertained by Melancthon. In commenting on the passage in Daniel relating to the "little horn," he thus refers to an argument which has been prevalent: "The words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of those years are not fulfilled, they will be shortened (a shortening intimated by Christ also, on account of our sins)."

The following manuscript addition to this argument has been found in Melancthon's hand, in Luther's own copy of the German Bible: "Written 1557 a.d., and from the creation of the world, 5519; from which number we may see that this aged world is not far from its end." So also the British Reformers believed. Thus, Dr. Latimer: "Let us cry to God day and night ... Most merciful Father, let thy kingdom come! Paul saith, The Lord will not come until the swerving from the faith cometh Th2 2:3; which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off." Then, reverting to the consideration of the age of the world, as Melancthon had done, he says, "The world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 5552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the elect's sake. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off."

So again, in a sermon on the nearness of the second advent, he says, "So that peradventure it may come in my days, old as I am, or in my children's days." Indeed, it is well known that this was a prevalent opinion among the Reformers; and this fact will show with what propriety, if the passage before us was designed to refer to the Reformation, this solemn declaration of the angel was made, that the "time would not be yet" - that those anticipations which would spring up from the nature of the case, and from the interpretations which would be put on what seemed to be the obvious sense of the prophecies, were unfounded, and that a considerable time must yet intervene before the events would be consummated.

(e) The proper sense of this passage, then, according to the above interpretation would be "And the angel lifted up his hand to heaven, and sware by him that liveth forever and ever, That the time should not yet be; but, in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished." Appearances, indeed, would then indicate that the affairs of the world were to be wound up, and that the prophecies respecting the end of the world were about to be fulfilled: but the angel solemnly swears "by Him who lives forever and ever" - and whose reign therefore extends through all the changes on the earth - "by Him who is the Creator of all things," and whose purpose alone can determine when the end shall be, that the time would not be yet. Those cherished expectations would not yet be realized, but there was a series of important events to intervene before the end would come. Then - at the time when the seventh angel should sound - would be the consummation of all things.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Swear by (ὤμοσεν ἐν) Lit., "swear in," a Hebrew idiom. Should be time no longer (χρόνος οὐκ ἔσται ἔπι) Rev., correctly, shall be, etc. The meaning is not, as popularly understood, that time shall cease to exist, but that there shall be no more delay (so Rev., in margin) before the fulfillment of the divine purposes respecting the Church on earth. Possibly with allusion to the cry how long (Rev 6:10).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And sware - The six preceding trumpets pass without any such solemnity. It is the trumpet of the seventh angel alone which is confirmed by so high an oath. By him that liveth for ever and ever - Before whom a thousand years are but a day. Who created the heaven, the earth, the sea, and the things that are therein - And, consequently, has the sovereign power over all: therefore, all his enemies, though they rage a while in heaven, on the sea, and on the earth, yet must give place to him. That there shall be no more a time - "But in the days of the voice of the seventh angel, the mystery of God shall be fulfilled:" that is, a time, a chronos, shall not expire before that mystery is fulfilled. A chronos (1111 years) will nearly pass before then, but not quite. The period, then, which we may term a non - chronos (not a whole time) must be a little, and not much, shorter than this. The non - chronos here mentioned seems to begin in the year 800, (when Charles the Great instituted in the west a new line of emperors, or of "many kings,") to end in the year 1836; and to contain, among other things, the "short time" of the third woe, the "three times and a half" of the woman in the wilderness, and the "duration" of the beast.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
By him that liveth for ever and ever - The eternal, self-existent Jehovah, the Maker of all things. That there should be time no longer - That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.

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¹¹ And white robes were given to every one of them one; and it was said to them, that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up.

⁷ But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants the prophets.

⁷ And I heard the man that was clothed in linen, that stood upon the waters of the river: when he had lifted up his right hand, and his left hand to heaven, and had sworn, by him that liveth for ever, that it should be unto a time, and times, and half a time. And when the scattering of the band of the holy people shall be accomplished, all these things shall be finished.

³ Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition,

⁸ And then that wicked one shall be revealed whom the Lord Jesus shall kill with the spirit of his mouth; and shall destroy with the brightness of his coming, him,

³ Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition,

¹¹ And from the time when the continual sacrifice shall be taken away, and the abomination unto desolation shall be set up, there shall be a thousand two hundred ninety days,

³⁴ Thus thou sawest, till a stone was cut out of a mountain without hands: and it struck the statue upon the feet thereof that were of iron and of clay, and broke them in pieces.

⁷ But in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of God shall be finished, as he hath declared by his servants the prophets.

¹¹ And he said to me: Thou must prophesy again to many nations, and peoples, and tongues, and kings.

¹¹ He that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be sanctified still.

⁶ And he swore by him that liveth for ever and ever, who created heaven, and the things which are therein; and the earth, and the things which are in it; and the sea, and the things which are therein: That time shall be no longer.

⁴ And God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.

¹ And I saw a new heaven and a new earth. For the first heaven and the first earth was gone, and the sea is now no more.

³ And he cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should no more seduce the nations, till the thousand years be finished. And after that, he must be loosed a little time.

²³ And the light of the lamp shall shine no more at all in thee; and the voice of the bridegroom and the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth, for all nations have been deceived by thy enchantments.

²¹ And a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this shall Babylon, that great city, be thrown down, and shall be found no more at all.
²² And the voice of harpers, and of musicians, and of them that play on the pipe, and on the trumpet, shall no more be heard at all in thee; and no craftsman of any art whatsoever shall be found any more at all in thee; and the sound of the mill shall be heard no more at all in thee;

⁸ And they prevailed not, neither was their place found any more in heaven.

¹² One woe is past, and behold there come yet two woes more hereafter.

¹⁶ They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat.

¹² He that shall overcome, I will make him a pillar in the temple of my God; and he shall go out no more; and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and my new name.

⁴³ And while he was yet speaking, cometh Judas Iscariot, one of the twelve: and with him a great multitude with swords and staves, from the chief priests and the scribes and the ancients.

⁶ Therefore having yet one son, most dear to him; he also sent him unto them last of all, saying: They will reverence my son.

¹⁷ Which Jesus knowing, saith to them: Why do you reason, because you have no bread? do you not yet know nor understand? have you still your heart blinded?

³⁵ While he was yet speaking, some come from the ruler of the synagogue's house, saying: Thy daughter is dead: why dost thou trouble the master any further?

⁶³ Saying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again.

⁴⁷ As he yet spoke, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the ancients of the people.

²⁰ The young man saith to him: All these I have kept from my youth, what is yet wanting to me?

⁵ And as he was yet speaking, behold a bright cloud overshadowed them. And lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.

⁴⁶ As he was yet speaking to the multitudes, behold his mother and his brethren stood without, seeking to speak to him.

³ And he cried with a loud voice as when a lion roareth. And when he had cried, seven thunders uttered their voices.

² And I saw seven angels standing in the presence of God; and there were given to them seven trumpets.

²¹ And the people were waiting for Zachary; and they wondered that he tarried so long in the temple.

⁵ And the bridegroom tarrying, they all slumbered and slept.

¹⁰ And they cried with a loud voice, saying: How long, O Lord (holy and true) dost thou not judge and revenge our blood on them that dwell on the earth?