Revelation 5:3

Rev 5:3 . ὑποκάτω , the under-world of departed spirits or of daemons. Not even angels ἐν τῷ οὐρανῷ ( cf. Mar 13:32 ) can discharge this function; their rôle in the Apocalypse is prominent but limited. Gunkel prefers to think of a magical background to the whole symbolism; the book defies the necromancy of the universe, but yields to the superior power of “the new god, the lord of the book”. For the mythological basis of the idea of an opened heavenly book cf. Winckler ( Alt-orient. Forsch. ii. 386) and Brandis ( Hermes , 1867, 283). The triple division of the universe was originally Babylonian but it had long ago become a popular religious idea, ( cf. Phi 2:10 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Thus neither of them that are in heaven, nor of them which are in the earth, etc. And this I like better. Now this enumeration of parts is sufficient to the denying of the whole. For of the creatures one sort is in heaven above the earth: another in the earth: and another under the earth in the sea, as is after declared, verse 13.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

no man--Greek, "no one." Not merely no man, but also no one of any order of beings.

in earth--Greek, "upon the earth."

under the earth--namely, in Hades.

look thereon--to look upon the contents, so as to read them.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. And no man] ουδεις No person or being.

In heaven] Among all the angels of God.

Nor in the earth] No human being.

Neither under the earth] No disembodied spirit, nor any demon. Neither angels, men, nor devils, can fathom the decrees of God.

Neither to look thereon.] None can look into it unless it be opened, and none can open it unless the seals be unloosed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) And no man . . . .—Or, better, no one (for it is of more than mankind that the Apostle speaks) was able, in the heaven, nor on the earth, nor under the earth, nor even (still less?) to look thereon. The looking on the book is usually understood of the look cast on the book of one who would read the contents. If so, the thought is, none could open, still less read, the roll. It may, however, be that all who attempted to take the book were unable to face the glory in which it lay. When Christ revealed Himself to Saul he could not see for the glory of that light.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. no man] Better, no one—the term includes others as well as men.

under the earth] i.e. in the world of the dead. In view of Rev_5:13, we can hardly make it mean “in the sea,” on the analogy of Exo_20:4 fin.

neither to look thereon] Which would have enabled him to read some fragments of its contents, viz. as much as was written on the outer fold of the back of the roll.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And no man in heaven,.... Or "no one in heaven", whether angels, or the souls of departed saints; neither the one nor the other know anything of what is to come, until it is revealed unto them:

nor in earth: among all the men on earth, even those of the greatest sagacity and penetration, the wise, the prudent, the scribe, the disputer of this world, such who are most conversant with books, and have the greatest reach into the things of nature, or of grace:

neither under the earth; the dead buried there, good or bad; which may be said agreeably to the notions of the ancient Jews, who believed the immortality of souls, and that they were rewarded or punished, , "under the earth", according to their virtue or vice in life (d): or the devils in hell; or whoever on the earth are influenced by them, as magicians, sorcerers, soothsayers, and necromancers:

was able to open the book, neither to look thereon; or in it, so as to read it, understand it, and show to John what was in it; for the sense is, there was no creature in heaven, earth, or hell, who were masters of the deepest knowledge, and made pretensions to any, that were able to foresee and foretell things to come; or to exhibit the prophecies in this book, and represent them to John in the manner they afterwards were, and much less to accomplish them.

(d) Joseph. Antiqu. l. 18. c. 1. sect 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

Ver. 3. Nor under the earth] That is, in the sea, as Exo 20:4.

Neither to look thereon] Or, therein, because sealed up.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And no man in heaven - No one - οὐδεὶς oudeis. There is no limitation in the original to man. The idea is, that there was no one in heaven - evidently alluding to the created beings there - who could open the volume. Is it not taught here that angels cannot penetrate the future, and disclose what is to come? Are not their faculties limited in this respect like those of man?

Nor in earth - Among all classes of people - sages, divines, prophets, philosophers - who among those have ever been able to penetrate the future, and disclose what is to come?

Neither under the earth - These divisions compose, in common language, the universe: what is in heaven above; what is on the earth; and whatever there is under the earth - the abodes of the dead. May there not be an allusion here to the supposed science of necromancy, and an assertion that even the dead cannot penetrate the future, and disclose what is to come? Compare the notes on Isa 8:19. In all these great realms no one advanced who was qualified to undertake the office of making a disclosure of what the mysterious scroll might contain.

Was able to open the book - Had ability - ἠδύνατε ēdunate - to do it. It was a task beyond their power. Even if anyone had been found who had a rank and a moral character which might have seemed to justify the effort, there was no one who had the power of reading what was recorded respecting coming events.

Neither to look thereon - That is, so to open the seals as to have a view of what was written therein. That it was not beyond their power merely to see the book is apparent from the fact that John himself saw it in the hand of him that sat on the throne; and it is evident also Rev 5:5 that in that sense the elders saw it. But no one could prevail to inspect the contents, or so have access to the interior of the volume as to be able to see what was written there. It could be seen, indeed Rev 5:1, that it was written on both sides of the parchment, but what the writing was no one could know.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

No man was able,[2] &c. As to the contents, some understand the prophecies and mysteries both of the Old and New Testament; others, the events that should afterwards happen to the Church of Christ, as various persecutions against Christians. Alcazar would have the sense of these words to be, that only Christ and his Spirit could open the book to others, and make them believe and know the punishments prepared for the wicked, and the reward reserved for God’s faithful servants. (Witham)

===============================

[BIBLIOGRAPHY]

Aperire librum, neque videre illum, Greek: blepein kai anagnonai, legere.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

None of the angels in heaven, nor any man upon the

earth, nor any of them whose bodies are

under the earth and their souls in heaven, nor any infernal spirits; none was found sufficient

to open the book, and to look on it. There was none who replied to the angel’s question, Rev 5:2.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. No man—The word man is not in the Greek, and is a most unauthorized limitation. No one, whether man, spirit, demon, angel, or archangel, in heaven, earth, or under the earth, dared answer the all-pervading voice.

Neither to look thereon—That is, to inspect its rolled-up pages.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon; no one in the heaven, or on the earth (Revised Version). That is, no one in all creation in heaven, or on earth, or in the place of departed spirits. No one was able "to look thereon" (that is, "to read therein") as a consequence of no one being fit to open the book.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And none - No creature; no, not Mary herself. In heaven, or in earth, neither under the earth - That is, none in the universe. For these are the three great regions into which the whole creation is divided. Was able to open the book - To declare the counsels of God. Nor to look thereon - So as to understand any part of it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

3. And no one in the heaven, or on the earth … was able to open the book. No one (the word man does not occur in the Greek) was found able to open the book, for no one can penetrate the future. It is held in the strong right hand of Him who sits on the throne, the omnipotent disposer of the future, who controls the destiny of churches, men, and nations. The sweep of the panorama, that has pictured forth upon its canvas the destiny of the Church and the world, cannot begin until the seals of this book are opened. Had no one been found able to open the seals, the closing book of the Bible would never have been written.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

in heaven or on the earth or under the earth

This means everywhere: the place where God and the angels live, the place where people and animals live, and the place where those who have died are. AT: "anywhere in heaven or on the earth or under the earth" (See: Merism)

Look

"Listen" or "Pay attention to what I am about to tell you"

The Lion of the tribe of Judah

This is a title for the man from the tribe of Judah that God had promised would be the great king. AT: "The one who is called the Lion of the tribe of Judah" or "The king who is called the Lion of the tribe of Judah"

The Lion

The king is spoken of as if he were a lion because a lion is very strong. (See: Metaphor)

the Root of David

This is a title for the descendant of David that God had promised would be the great king. AT: "the one who is called the Root of David"

the Root of David

The descendant is spoken of as if David's family were a tree and he were a root of that tree. AT: "the Descendant of David" (See: Metaphor)

translationWords

heaven

scroll

worthy

elder

lions

tribe

Judah

David

seal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. οὐρανῷ. B2 adds ἄνω (? from Exo 20:4).

οὐδὲ ὑποκάτω τῆς γῆς. א 12 æth[185] omit these words, which are placed after βλέπειν αὐτὸ in 1 4, 5.

[185] Aethiopic Version.

A omits Rev 5:4 which the Latin version of Origen quotes thus: sed ego flebam … et venit quidam ad me et dixit (πρεσβυτέρων and προσελθὼν might be confounded if contracted).

καὶ [ἐγὼ]. Tisch[186] omits ἐγὼ with אP 1 arm[187] cop[188]

[186] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

[187] Armenian.

[188] Coptic.

πολύ. Orig. omits; Text. Rec[189] reads πολλά apparently without MS. support: 1 arm[190] (cdd.) æth[191] read πολλοί; cop[192] πάντες.

[189] Rec. Textus Receptus as printed by Scrivener.

[190] Armenian.

[191] Aethiopic Version.

[192] Coptic.

3. οὐδείς. “No one”—the term includes others as well as men.

ὑποκάτω τῆς γῆς, i.e. in the world of the dead. In view of Rev 5:13, we can hardly make it mean “in the sea,” on the analogy of Exo 20:4 fin. See on Rev 5:13.

οὔτε βλέπειν αὐτό. Which would have enabled him to read some fragments of its contents, viz. as much as was written on the outer fold of the back of the roll.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Under the earth. In Hades.

To look [βλεπειν] . See on Joh 1:29. To take a single look at the contents.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.