And I saw
The phrase "And I saw" is a common introductory formula in the Book of Revelation, indicating a new vision or a continuation of a previous one. The Greek word for "saw" is "εἶδον" (eidon), which implies not just physical sight but also spiritual insight. This suggests that John, the author of Revelation, is being granted a divine perspective, allowing him to witness heavenly realities that are not visible to the natural eye. This vision is part of the apocalyptic literature, which reveals hidden truths about God's plan for the world.

the seven angels
The number seven is significant in biblical literature, symbolizing completeness or perfection. The "seven angels" are often interpreted as a specific group of angels with a unique role in God's divine order. In Jewish tradition, there are references to seven archangels who stand in the presence of God, such as in the apocryphal book of Tobit. These angels are messengers and executors of God's will, emphasizing the organized and purposeful nature of divine actions.

who stand before God
The phrase "who stand before God" indicates a position of honor and readiness. In the ancient Near Eastern context, standing before a king or deity was a position of service and authority. These angels are in a state of perpetual readiness to carry out God's commands. This imagery underscores the sovereignty of God and the obedience of His heavenly hosts, reflecting a divine order that is both majestic and purposeful.

and they were given
The passive construction "were given" suggests that the authority and instruments of judgment (the trumpets) are bestowed upon the angels by God. This emphasizes that the unfolding events are under divine control and not arbitrary. The angels act not on their own initiative but as agents of God's will, highlighting the theme of divine sovereignty and the fulfillment of God's plan.

seven trumpets
Trumpets in biblical times were used for various purposes, including signaling, announcing important events, and calling people to worship or battle. The "seven trumpets" in Revelation are instruments of divine judgment and herald significant events in the unfolding of the end times. The use of trumpets is reminiscent of the Old Testament, such as the fall of Jericho (Joshua 6) and the Day of the Lord (Joel 2:1), where trumpets signal God's intervention in human history. This imagery serves as a powerful reminder of God's ultimate authority and the certainty of His coming judgment.

(2) THE VISIONS INTRODUCED BY THE SOUNDING OF SEVEN TRUMPETS.--The series of visions which is now introduced extend to the close of the eleventh chapter. There are some features which may be noticed here. There is a marked correspondence of arrangement between these and the visions of the seals. As there, so here, there are introduced two subordinate visions towards the end of the series. The sixth seal was followed by the vision of the one hundred and forty-four thousand and the countless multitude: the sixth trumpet is followed by the vision of the little book and the seven thunders and the measurement of the temple of God (Revelation 10 and Revelation 11:1-14). The general intention of these interposed visions is similar. In both cases they seem designed to give us an insight of the life within the life of Christ's Church. The main visions give us more external aspects; the interposed visions show the inner and more spiritual aspects. Thus the seals show the great outer features of world and Church history--the war, controversies, the famine and barren dogmatism, the death, and deathlike externalism, the persecutions and sorrows and revolutions of on-coming history; the interposed visions of Revelation 7 show us the calm and strength and the victory of the children of God. So also with these visions of the trumpets. The main visions give us the trumpet-voices of God's manifold providences summoning the world to surrender to Him; the subsidiary visions point to the witness and work of the true children of God in this world, and the more secret growth of the Church of Christ. Another similarity between the seals and the trumpets is to be found in the separation between the first four and the last three. The first four trumpets, like the first four seals, are grouped together. The first four seals are introduced by the cry "Come"; the first four trumpets are followed by judgments on natural objects--the earth, the sea, the rivers, the lights of heaven--while the last three have been described as woe trumpets, being introduced by the thrice repeated cry of "Woe" (see Revelation 8:13). There is thus a correspondence of arrangement in the two series of visions; but their general import is very different. We reach in the seventh seal the eternal quiet of God's presence. Through a series of visions we have been shown that the way to rest is not easy, that we must be prepared to see the great features of earth's troubles remain till the close, and that the children of God must through tribulation and even persecution enter into the kingdom of God's peace. The seals answer the question, "Lord, wilt thou at this time restore the kingdom?" But the kingdom will be restored. The Church may find her way a way of difficulty, delay, danger; but it will be a way to triumph. The kingdoms of the world will become the kingdoms of the Lord. Let the people of God go forward; let their prayers be set forth as incense; let them blow the trumpet, and summon men to repentance; they are not alone; the Lord still fights for His Israel. This is the assurance which we gather from the trumpets. In all l he wondrous providences which the history of the world discloses we may hear the trumpet-voice which heralds the kingdom of Christ, to which the Church is hearing constant and sufficient witness (Revelation 11:3-4). The seals close with peace; the trumpets close appropriately with victory (Revelation 11:15). The visions are not scenes of events which chronologically succeed one another. The one set shows us the way through trouble to rest; the other shows the way through conflict to triumph: the one set shows us the troubles which befall the Church because of the world; the other shows us the troubles which fall on the world because the Church advances to the conquest of the world, as Israel to the possession of the land of promise.

And I saw the seven angels . . .--Better, And I saw the seven angels which stand (not "stood") before God; and there were given to them seven trumpets. "The seven angels:" Who are these? The usual answer is that they are seven angels (or, according to some, archangels) distinguished among the myriads round the throne. The passages referred to in support of this view are two--one from the Apocryphal Book of Tobit, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One" (Tobit 12:15); the other, the well-known passage from St. Luke, "I am Gabriel, that stand in the presence of God" (Luke 1:19). This may be true, and the emphatic article (the seven angels) gives the view some support, but seeing that the number seven is to be taken throughout the book as symbolical, and not literal, it is perhaps better to view the seven angels as representatives of the power of God over the world. They are the seven, the complete .circle of God's power in judgment; for as we do not take the seven-spirits to be literally seven spirits, but symbols of the complete and manifest influence of the one Holy Spirit, the third person in the glorious Trinity, so neither need we infer from the mention of the seven angels here that they are literally seven preeminent angelic personages, but rather regard them as symbols of that complete and varied messenger-force which God evermore commands. . . .

Verses 2-6 form a preface to the vision of the trumpets, and serve both to connect this vision with what has gone before, and to indicate the cause of this further revelation. The series of mysteries embraced under the seals is completed, and has so far accomplished its purpose, which is to fortify the patience of the saints by the assurance of God's providence and their ultimate victory and reward. But this is only one part of the seer's mission; there is not only a message of encouragement to the faithful, but a warning for the worldly and apostate. No doubt the same ground is covered to some extent by both announcements; since what is encouragement and hope for the righteous is judgment for the wicked. But whereas, in the vision of the seals, the punishment of the wicked holds a subsidiary place, being only introduced for the purpose of demonstrating God's protection of the just, in the vision of the trumpets the destruction of the ungodly is the main theme, being intended, like the denunciations of the prophets of old, for a warning to those in sin, if haply any may yet be saved. It may, indeed, be said to be an answer to the cry in Revelation 6:10, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" The same lout suffering delay of vengeance tempts the "foolish body" to say in his heart, "There is no God." While by the vision of the seals God is careful not to break the bruised reed, in the vision of the trumpets he vouchsafes a call to those who are less deserving of his consideration and mercy.

(1) The trumpets then form a series of visions denouncing God's judgments against the wicked.

(2) They form an independent vision, and do not grow out of the seventh seal, in the sense of portraying what is intended to be disclosed under that seal. The number seven, alike in the case of the seals and in that of the trumpets, indicates the complete nature of each series, which is moreover demonstrated by their general character.

(3) The incidents depicted are synchronous with those of the seals; that is to say, they relate to the history of mankind front the beginning to the end of time and the commencement of eternity. . . .

Parallel Commentaries ...

And
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

I saw
εἶδον (eidon)
Verb - Aorist Indicative Active - 1st Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

seven
ἑπτὰ (hepta)
Adjective - Accusative Masculine Plural
Strong's 2033: Seven. A primary number; seven.

angels
ἀγγέλους (angelous)
Noun - Accusative Masculine Plural
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

who
οἳ (hoi)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's 3739: Who, which, what, that.

stand
ἑστήκασιν (hestēkasin)
Verb - Perfect Indicative Active - 3rd Person Plural
Strong's 2476: A prolonged form of a primary stao stah'-o; to stand, used in various applications.

before
ἐνώπιον (enōpion)
Preposition
Strong's 1799: Neuter of a compound of en and a derivative of optanomai; in the face of.

God,
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

they
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

were given
ἐδόθησαν (edothēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

seven
ἑπτὰ (hepta)
Adjective - Nominative Feminine Plural
Strong's 2033: Seven. A primary number; seven.

trumpets.
σάλπιγγες (salpinges)
Noun - Nominative Feminine Plural
Strong's 4536: A trumpet, the sound of a trumpet. Perhaps from salos; a trumpet.


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NT Prophecy: Revelation 8:2 I saw the seven angels who stand (Rev. Re Apocalypse)