The University of Arusha

The Faculty of Theology and Religious Studies

THE MEANING OF “χρόνος οὐκέτι ἔσται”

IN REVELATION 10:6: AN EXEGETICAL STUDY.

A Paper

Submitted in Partial Fulfillment

Of The Requirements of The Course

THT 08607 Studies in Revelation

VICTOR P. KABANGUT’SE

July 15, 2021

1
 TABLE OF CONTENTS
CHAPTER
INTRODUCTION..........................................................................................................................................3
The Background of the Problem..............................................................................................................4
Statement of Problem.............................................................................................................................6
Purpose of Study.....................................................................................................................................6
Delimitation.............................................................................................................................................6
Methodology...........................................................................................................................................7
HISTORICAL BACKGROUND.........................................................................................................................8
Author and Date......................................................................................................................................8
Audience................................................................................................................................................10
EXEGESIS OF REVELATION 10:6.................................................................................................................11
Literary Context.....................................................................................................................................11
Broader Context................................................................................................................................11
Immediate Context............................................................................................................................13
Literary Structure...................................................................................................................................16
Genre.....................................................................................................................................................16
Word Study and Syntactical Conclusions...............................................................................................17
Intertextuality........................................................................................................................................18
Theological Implications........................................................................................................................19
SUMMARY AND CONCLUSION...................................................................................................................21
BIBLIOGRAPHY...........................................................................................................................................23

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 CHAPTER ONE
INTRODUCTION
The understanding of χρόνος as a component in the last day events has created a dilemma in

interpretation causing division into the understanding of the eschatology and judgment. Many

preachers and evangelists have used the emphasis of the χρόνος in Revelation 10:6 to conclude

that this time, which the angel declares with a solemn oath, is the end of this world's history, the

closure of probationary time, thus lead people into believing in Jesus in order to avoid being shut

out upon probation.1 One of the occurrences concerning the use of χρόνος occurs in Revelation

10:6, where the angel swears that there should be time (χρόνος) no longer.2

The Background of the Problem

The Scripture is translated both as "There will be time no longer" and "There will be delay no

longer."3 The Greek word used here appears more often translated as 'time' than it does as 'delay.'

Two major views arise, most scholars side with the view that this passage presents 'time' in its

correct usage of the Greek, which points to the end of time shortly after the seven angels release

their judgments4. Few scholars support the translation of time as delay5.

1
Personal experience in Pastoral Field Practicum 2021, Burka SDA Church Camp meeting,
Arusha, Tanzania under the class THB 0809 Pastoral Practicum, Dr.Mussa Muneja.
2
“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:” Unless otherwise stated, this research will use King James
Version.
3
Wallace, Daniel (2000). Greek Grammar Beyond the Basics: An Intermediate Greek Grammar
Grand Rapids, MI: Zondervan.
4
Mounce, Robert H. (1998) The Book of Revelation. Revised Edition. "The New International
Commentary on the New Testament." Grand Rapids, MI: Wm.B. Eerdmans, 439p.
5
Ibid
3
Stefanovic6 offers a concise elaboration of the Adventists’ χρόνος perspective in relation to Rev.

10. Adventists believe that the fulfilment of the prophecy of 2300 prophetic days of Dan. 8:14,

17, 26 marked the beginning of the time (χρόνος) of the end as implied in Dan. 8:26. 7 This

understanding of χρόνος among Adventists is also informed by their interpretation of Dan. 7:9-

13. The prophetic judgment events of Dan. 7:9-13 are understood to be taking place prior to the

Second Coming.

On one hand of scholarship, there are some commentators who have found a great example of

semantic range, which is why it is so important to always check the full entry in BDAG 8. In Rev

10:6 the angel takes an oath saying, “There will be no more delay (χρόνος)!” and the question

can be: How can χρόνος mean “delay”? Χρόνος certainly does mean “time.” In Luke 8:27 we

read the demoniac had for a long time (χρόνῳ ἱκανῷ) had not worn clothes or lived in a house.

This is the normal gloss for χρόνος.

Further, χρόνος also has a more specialized use meaning “occasion.” BDAG gives the meaning

as “a point of time consisting of an occasion for some event or activity.” Matt 2:7 says, “Then

Herod secretly called for the magi and found out from them exactly what time (χρόνον) the star

had appeared.” These are the two normal definitions given for χρόνος in a typical first year

grammar. In most grammar it is simply listed as “time.” But all grammar writers are aware of the

6
Stefanovic Ranko (2010) Revelation of Jesus Christ: Commentary on the Book of Revelation,
2nd edition, (Michigan: Andrews University Press), 340.
7
George R Knight (April/May 2007), “Adventist Education and the Apocalyptic,” Part 1, Journal
of Adventist Education, 4-10.
8
Bauer, Walter. (2000) A Greek-English Lexicon of the New Testament and Other Early
Christian Literature. Translated and adapted by William F. Arndt and F. Wilbur Gingrich 3rd ed.
Revised and augmented by F. Wilbur Gingrich and Fredrick W. Danker. Chicago, IL: University
of Chicago, 2000.
4
possibility that students will memorize just the gloss (es) and never look at the full range of

meaning a word has9.

Summary

As it has been noted there is need to be working with a full dictionary and learning the full range

of a word’s meaning. BDAG has a third use of χρόνος- a period during which something is

delayed, respite, delay, citing Rev 2:21 and 10:6. Therefore, there seems to be a need to do

further research to understand this concept of χρόνος in Revelation as there still lacks some

unification of concepts within the academic community to understand this passage.

Statement of Problem
The usage of the phrase χρόνος οὐκέτι ἔσται in this context has brought disagreement into its

meaning and interpretation. Many solely believe that this refers to probation, to some ascribing

an intertextual background to the Second Advent; others believe this is talking about the delay in

the Second Advent. In view of the different interpretations offered concerning the phrase χρόνος

οὐκέτι ἔσται, this study seeks to answer this question: What is the best interpretation of the

phrase χρόνος οὐκέτι ἔσται in Rev 10:6?

Purpose of Study
There are three purposes of this study. The first is to seek the best interpretation for the phrase

χρόνος οὐκέτι ἔσται in Rev 10:6. The second is to study the background of time in the Old

9
What is the difference between a “gloss” and a “definition” (or a “range of meaning”)? A gloss
is simply a general approximation of what a word mean. No one intends a student to stop with
the gloss. It is general enough for the first year, but quickly into second year the fuller range
should be learned. Otherwise, you go through your Greek career with a limited view of a word’s
meaning and can get stuck with a passage like Rev 10:6. So, when translating and a word
appears in an unexpected context, read all of BDAG.
5
Testament and the New Testament. Third is to seek the theological implication of this passage to

the church.

Delimitation
This study is limited to the expression χρόνος οὐκέτι ἔσται in Rev 10:6. The study did not deal

with the issues concerning the Angels, mystery of God or any other scenes that surrounds this

pericope (Rev. 10:1-11) concerning the little scroll. The exegesis is focused on Rev. 10:6, and

other passages with similar time (χρόνος) terminology.

Methodology
The study utilized an exegetical method, using the historical-grammatical approach of

interpretation, to profile a more informed theological analysis of the text to bring a clearer

understanding of the passage.10

CHAPTER 2

HISTORICAL BACKGROUND

10
Nancy Jean Vyhmeister, Your Indispensable Guide to Writing Quality Research Papers: For
Students of Religion and Theology (Grand Rapids, MI: Zondervan, 2001), 117-125.
6
 Author and Date
The author of Revelation, referred to as John, 11is not omniscient in his knowledge of the story

like narrators in other stories (i.e., Matthew, Mark, etc.). Instead, John is a key character in the

narrative itself.12 This results in the narrative being told from the first person perspective

throughout the Revelation because the narrator is experiencing all of the happenings in the

narrative as they occur. He is seeing, hearing, and encountering all of the visions and revelations

that he is delivering through his writings. For this reason the reader encounters many

descriptions about what the narrator (who is the author) “sees” 13 and “hears”14 in the first person

singular15.

John is experiencing (or has experienced) all of these visions that are recorded with his own

senses. Indeed, Revelation 22:8a makes this point clear, “I, John, am the one who heard and saw

these things.”16

Biblical interpreters generally point to one of two probable dates for the writing of Revelation:

either an early date during the time of the Roman emperor Nero (A.D. 54 to 68) 17, or a late date

11
Nichol, Francis (1980) ed. Seventh-day Adventist Bible Commentary. Rev. ed. Washington,
DC: Review & Herald.
12
It is important to remember that simply because John is referred to as a key character in the
book of Revelation does not mean that he is fictitious. The apostle John was a real man living in
the first century A.D. who was a follower of Jesus, and for this belief, he has been banished by
the emperor Domitian to the island of Patmos (a real island off the coast of Asia Minor).
13
Rev. 1:2, 11, 12 (2x), 17, 20; 4:1; 5:1, 2, 5, 6, 11; 6:2, 5, 8, 9; 7:1, 2, 9; 8:2, 13; 9:1, 7, 17 (2x);
10:1, 5; 13:1, 2, 11; 14:1, 6, 14; 15:1, 2 (2x), 5; 16:13 (2x); 17:3, 6, 8, 12, 15, 16, 18; 18:1; 19:11,
17, 19; 20:1, 4 (2x), 11, 12; 21:1, 2, 22; 22:8.
14
Rev. 1:10; 4:1; 5:11, 13; 6:1, 3, 5, 6, 7; 7:4; 8:13; 9:13, 16; 10:4, 8; 12:10; 14:2, 13; 16:1, 5, 7;
18:4; 19:1, 6; 21:3; 22:8.
15
Rev. 1:10, 12 (3x), 1:17; 4:1; 5:1, 2, 6, 11, 13; 6:1, 2, 3, 5, 6, 7, 8, 9, 12; 7:1, 2, 4, 9; 8:2, 13
(2x); 9:1, 13, 16, 17; 10:1, 4, 5, 8; 12:10; 13:1, 2, 11; 14:1, 2, 6, 13, 14; 15:1, 2, 5; 16:1, 5, 7, 13;
17:3, 6 (2x); 18:1, 4; 19:1, 6, 11, 17, 19; 20:1, 4 (2x), 11, 12; 21:1, 2, 3; 21:22; 22:8 (2x).
16
All biblical quotations will be taken from The King James Version, unless otherwise noted.
17
Anderson, Roy Allan (1974) Unfolding the Revelation. Revised Edition. Mountain View, CA:
Pacific Press Publishing Association. P.223.
7
in the time of the Roman emperor Domitian (A.D. 81 to 96)18. The precise time when John wrote

the book of Revelation can't be identified with certainty. But there seems to be more support for

the view that it was written during Domitian's reign. Interpreters who support this view usually

suggest a date around A.D. 95, near the end of Domitian's life, just before John was released

from Patmos19.

Audience

John explicitly addressed Revelation to seven churches in Asia Minor, in an area that's now part

of western Turkey. The churches which were his primary audience were located in the cities of

Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. 20 Each church

received encouragement, and when necessary, rebukes, according to its condition. Historians and

the book of Revelation itself explain that Christians living in these cities faced all kinds of

temptations and pressures to turn from the true Christian faith 21. Like many Christians in every

age, they felt pressured to compromise their faith.

The churches of Asia Minor faced many sources of pressure to compromise their beliefs and

practices. LeRoy E.22 draws four problems that characterized their circumstances: First pagan

trade guilds pressured Christians to worship false gods; Second, pressure to compromise came

from Jewish communities that were spread throughout Asia Minor in the first century; Third,

pressure to compromise true Christian faith came from the Roman government, which demanded
18
Ibid
19
Ibid
20
Paulien, Jon. (2000) "The Book of Revelation at the Crossroads: Where We've Been and Where
We're Going." In ASRS: Adventist Society for Religious Studies. Annual Meeting Papers,
Boston. Riverside, CA: The Society. Pp.22-35.
21
Ibid
22
Froom, LeRoy E. (1980) "History of the Interpretation of the Apocalypse." In Seventh-day
Adventist Bible Commentary, Volume 7. Revised Edition. Washington, DC: Review and Herald
Publishing Association, Pp.103-132.
8
that Christians worship the emperor and the Roman gods; Fourth, is pressure that came from

wayward Christians to join their false practices.

CHAPTER 3
EXEGESIS OF REVELATION 10:6
In the last chapter the historical background was discussed that gave us a foundation of the

message of the book of Revelation, the writer and audience. In this chapter, the literary and

grammatical analysis will be given to shed more light into the understanding of this text.

9
 Literary Context

Broader Context

In the broader context we see several things that are implied by the author throughout the book.

The question of “how long?” is not unique to Daniel in the Old Testament. Beale points out that

“the expression ‘how long?’ (Heos pote) is typically used throughout the Greek OT for questions

about when God will finally punish persecutors and vindicate the oppressed.”23 Thus we find the

book of Psalms repeatedly asking the question (see, e.g., Ps. 6:3; 13:1; 74:10; 79:5; 80:4; 89:46;

90:13). Daniel, also uses the question in relation to end-time events (Dan. 8:13; 12:6).

New Testament characters had the same question on their lips. But Jesus’ answer in Acts 1:6, 7

is the same as it was to Daniel, that “only God knows.”24

The question of “how long?” did not die in the earliest days of the church. It is resurrected again

in the Apocalypse, where it is associated with the belief “that He who was called ‘Sovereign

Lord, holy and true’ must sooner or later assert His power in a world which challenged His

sovereignty, defiled what was holy, and hated what was true.” 25 Thus, Revelation 6:10 pictures

the souls under the altar as asking “how long before thou wilt judge and avenge our blood?”

There is an answer. But it doesn’t follow the pattern set in Daniel and Acts. Rather, they were

told to wait “a little longer” (verse 11). That is a major shift, implying that the wait will not be

long. That reply is followed by events to take place right before the Second Advent in the sixth

seal (Rev.6:12-16), the intermission of chapter 7 with its sealing of the saints, and apparently the

Second Coming at the opening of the seventh seal (Rev.8:1).

23
Beale, Gregory K. (1999) The Book of Revelation: A Commentary on the Greek Text. New
International Greek Testament Commentary. Grand Rapids: Eerdmans. Beale, 1104.
24
Osborne, Grant R. (2002) Revelation. Baker Exegetical Commentary on the New Testament.
Grand Rapids: Baker, 399.
25
Kiddle, Martin (1952) The Revelation of St John. The Moffat New Testament Commentary.
Assisted by M. K. Ross. London: Hodder and Stoughton, 119.
10
The question of “how long?” does not come up again until the intermission of chapter 10, which

comes between the sixth and seventh trumpets, with the seventh trumpet being the Second

Advent (Rev.11:15-17). But now, with the saints sealed, the answer is much more specific.

While the question itself is implied rather than explicit in Revelation 10, the answer moves the

explanation a giant step forward: The wait “a little longer” of Revelation 6 is replaced by “there

will be no more delay!” (NIV) or no more time (χρόνος), verse 7. In other words, final events

will take place soon, when the seventh trumpet sounds.

The passage that is under consideration is located between the 6th and 7th Trumpets of the

Apocalypse of John (Rev. 9-11)). The 6th Trumpet predicts the loosening of “the four angels that

are bound at the great river Euphrates” (Rev. 9:14). The 7th Trumpet points to the Parousia or

Second Coming of Jesus Christ in which “…The kingdom of the world is become the kingdom of

our Lord, and of his Christ: and he shall reign for ever and ever” (Rev. 11:15).

The prophecy of Rev. 10 takes place prior to the Second Coming of Jesus Christ or fulfilment of

the 7th Trumpet (Rev. 11:15).26 The Adventists understand and accept Rev. 10 as a fulfilment of

the prophecy of Dan. 8:14, 17, 26 and 12:4, 9 or the unsealing and fulfilment of the prophecy of

the 2300 prophetic days.

In short, the broader context of Rev. 10:5, 6, within the prophetic framework, is a period prior to

the end time and Second Coming of Jesus Christ (between the 6th and 7th trumpets of Rev 9:13,

14; 11:15-18 ).

Immediate Context

Ekkehardt Mueller (2000), “Jesus and His Second Coming in the Apocalypse,” Journal of the
26

Adventist Theological Society, 11/1-2 205-215.

(10:1–4); Angel makes an oath (10:5–7); John commissioned to prophesy (10:8–11).This angel

states clearly that “there will be no more delay” (10:6), so we are at the eschaton, which would

certainly be the seventh trumpet. Yet at the same time the angel uses a prophetic, acted parable to

announce to John that the church can rejoice in the arrival of the eschaton (the sweet scroll) but

will go through a period of intense persecution as it arrives (the bitter scroll) 27. Thus “no more

delay” does not mean Christ’s return will occur immediately but rather there will be “no delay”

in the events that will inaugurate that return. This becomes the basis of the commission of John’s

prophetic activity (10:11)28.

Rev 10:6 “χρόνος οὐκέτι ἔσται”

The Greek language has two basic words, καιρός and χρόνος, which are translated as "time." 29

Broadly speaking, καιρός denotes a point of time, a fixed or a definite period, a season (cf. Matt.

11:25; 12:1; Acts 3:19; Rom. 3:26; 5:6). Χρόνος, on the other hand, implied duration of a period,

a space of time (cf. Matt. 25:19; Acts 13:18; Gal. 4:4; Rev. 20:3), although the two terms often

overlap and are synonymous. (NIV translates χρόνος and καιρός of Acts 1:7 and 1 Thess. 5:1 as

"times" and "dates," respectively.) Many scholars understand the phrase as "there will be no

more delay." This translation has been recently contested by David Aune, who argues that

"delay" is an inappropriate translation of χρόνος here because it "assumes that eschatological

27
Osborn, Grant R. (2002) Revelation. Baker Exegetical Commentary on the New Testament.
Grand Rapids, MI: Baker.
28
Ibid
29
Fellmann, R. (1990) “χρόνος, καιρός” Exegetical Dictionary of the New Testament (EDNT),
Edited by Horst Robert Balz and Gerhard Schneider. Translated by James W. Thompson and
John W. Medendorp. Grand Rapids, MI: Eerdmans.
12
events have been postponed"; rather, the phrase means that "`the time will be up' and the

eschatological events will begin to unfold."30

A striking resemblance between Revelation 10:1-7 and Daniel 12:4-7 suggests that the χρόνος of

Revelation 10:1 should be understood in light of Daniel 12:4-9 which reads as follows in the

NIV translation: Several parallels exist here, suggesting that Revelation 10 follows up on Daniel

12. First of all, there is the command to seal up the words of the scroll until the time of the end

(Dan. 12:4; cf. Rev. 10:4).

Next, there is a question: "How long will it be before these astonishing things are fulfilled?" It is

followed by a raising of the hands toward heaven and the swearing of an oath by the One who

lives forever that "it would be for a time, times and half a time," the time of "the abomination of

desolation" (Dan. 12:11; cf. Rev. 10:5-6), namely, the Antichrist's persecution of the saints.

Daniel was told that the end would certainly come when this prophesied time is completed. In

Revelation 6:9-11, the slain martyrs under the altar cry for deliverance and vindication: "How

long, O Lord, before you vindicate us?" They are told to wait for a short time (eti chronon

mikron)31. In Revelation 10:6, however, God's people are given the promise that there will be no

more time (or "delay," as in Matt. 24:48; 25:5; Heb. 10:37). The time is coming when at the

sound of the trumpet of the seventh angel, "the mystery of God will be completed, as he

proclaimed to his servants the prophets" (Rev. 10:7), Daniel in particular. God is about to fulfill

his promise to vindicate and deliver his suffering yet faithful people.

Seventh-day Adventists often refer to the statement of Ellen G. White for their understanding of

the χρόνος of Revelation 10:6, which is in line with the foregoing observations: "This time,
30
Aune, David E. (1998) Word Biblical Commentary, Volume 52B: Revelation 6-16. Nashville:
Thomas Nelson.
31

13
which the angel declares with a solemn oath, is not the end of this world's history, neither of

probationary time, but of prophetic time, which should precede the advent of our Lord. That is,

the people will not have another message upon definite time. After this period of time, reaching

from 1842 to 1844, there can be no definite tracing of the prophetic time. The longest reckoning

reaches to the autumn of 1844."32

Literary Structure
The literary structure of the book of Revelation has been noted to have some difficulties to

understand and very complex in nature. 33 According to Rev 10:5-7 at that moment, the angel

raises his right hand and swears his oath by God the Creator that there will no longer be time. In

portraying this act of raising a hand to swear the oath, John refers clearly to Daniel 12, which

provides a clue for understanding this time concept. There in Daniel 12:5-7, in responding to the

question regarding how long it will be before the persecution of the saints is completed, the

heavenly messenger swears an oath by raising his hands toward heaven by him who lives forever

that it would be for "a time, times, and half a time. When the power of the holy people has been

finally broken, all these things will be completed" (Dan. 12:7, NIV). Until this time has come,

God's people must wait patiently.

32
Paulien, Jon. (1987) "Allusions, Exegetical Method, and the Interpretation of Revelation 8:7-
12." Ph.D. dissertation. Berrien Springs, MI: Andrews University, Seventh-day Adventist
Theological Seminary, 497p.
33
Stefanovic, Revelation of Jesus Christ, 25. In fact, there is no general consensus amongst
scholarship concerning the arrangement of the book of Revelation, which several proposals of
the organization as to the best structure that could fit the message John was portraying to the
early church.
14
In the book of Revelation, there is the perennial plea of God's oppressed people calling for

vindication: "How long, O Lord, holy and true, will you not judge and avenge our blood upon

those who dwell on the earth?" (Rev. 6:10). They were told to wait for a short time (Rev. 6:11).

Genre
The book of Revelation is considered as part of apocalyptic writings. 34 As an apocalyptic

literature, the genre of the writing in the book of Revelation has been classified mostly as being

symbolic.35 Revelation and Daniel both highlight within the book the symbolic nature of the

apocalyptic writing that were given to them (Dan 2:45; Rev 1:1). It is widely understood that the

figurative or symbolic presentations that the author used through this book were understood by

the audience who received this letter in the first century. 36 As a presupposition, the readers are

encouraged that all the scenes and actions that are portrayed should be viewed as symbolic and

figurative, unless the author clearly through the context states the literal meaning to be taken.37

34
Edwin Reynolds (2000), “Journal of the Adventist Theological Society 11: 261-276, here the
writer suggests that the genre of the book or Revelation is Apocalyptic prophecy (1:3; 22:7, 10,
18-19), and also an epistle (1:1-3; 4-5). Stefanovic, Revelation of Jesus Christ, 21.
35
Stefanovic, Revelation of Jesus Christ 17.
36
Ibid
37
Ibid
15
 Word Study and Syntactical
Conclusions
The message that the angel delivers culminates redemptive history. In Dan. 12:5–7 the great

question is, “How long will it be?” The answer there is, “Only God knows,” and in verse 7 the

time of fulfillment is linked to the apocalyptic phrase, “time and times and half a time” (the LXX

uses χρόνος καὶ χρόνος καὶ ἥμισυ χρόνος). Using the same term here, the oath the angel takes on

behalf of God is χρόνος οὐκέτι ἔσται (χρόνος οὐκέτι ἔσται, there will be no more delay). In other

words, the time of the eschaton predicted by Daniel has now arrived, and nothing can hold it

back. The various designations for the three-and-a-half year “tribulation period” have not

appeared before chapter 10, but in ensuing chapters they appear often (11:2, 3; 12:6, 14; 13:5).

God has instigated the final events of world history, and nothing can delay them.

Daniel 12:5–10 asks both “how long” it will be until the end (v. 6) and what the “outcome” will

be (v. 8). The man clothed in linen replies that the answer to both questions would not be given

“until the time of the end” (v. 9). In Revelation that time has now arrived. The literal translation

of the Greek is, “time will be no longer,” and it refers to the end of this world when time itself

will cease to be, and eternity will begin. It also answers the martyrs’ “how long” in 6:10. The

time of “waiting” (6:11) is over, and the vindication of the suffering saints is at hand.

In conclusion, what could be noted from the lexical study of this passage, what John presents, is

a climatic message that God is about to deliver and vindicate his faithful saints and bring earth's

history to its end.

Intertextuality
The question of “how long?” is not unique to Daniel in the Old Testament. Beale points out that

“the expression [translated] ‘how long?’. . . Is typically used throughout the Greek OT for

16
questions about when God will finally punish persecutors and vindicate the oppressed.” 38Thus

the Book of Psalms repeatedly asks the question (Ps. 6:3; 74:10; 79:5; 90:13). Daniel, as noted

above, also uses the question in relation to end-time events (Dan. 8:13; 12:6). New Testament

characters had the same question on their lips. But Jesus’ answer in Acts 1:6, 7 is the same as it

was to Daniel, that “only God knows.”39

The question of “how long?” did not die in the earliest days of the church. It is resurrected again

in the Apocalypse, where it is associated with the belief “that He who was called ‘Sovereign

Lord, holy and true’ must sooner or later assert His power in a world which challenged His

sovereignty, defiled what was holy, and hated what was true.”40

Thus, Revelation 6:10 pictures the souls under the altar as asking “‘O Sovereign Lord, holy and

true, how long before thou wilt judge and avenge our blood?’” There is an answer. But it doesn’t

follow the pattern set in Daniel and Acts. Rather, they were told to wait “a little longer” (vs. 11).

This is a major shift, implying that the wait will not be long. This reply is followed by events to

take place right before the Second Advent in the sixth seal (vss. 12–16), the intermission of

chapter 7 with its sealing of the saints, and apparently the Second Coming at the opening of the

seventh seal (8:1).

The question of “how long?” does not come up again until the intermission of chapter 10, which

comes between the sixth and seventh trumpets, with the seventh trumpet being the Second

Advent (11:15–17). But now, with the saints sealed, the answer is much more specific. While the

38
Shea, William H. (1992)"The Mighty Angel and His Message." In Symposium on Revelation
, Book 1: Introductory and Exegetical Studies. Edited by Frank B. Holbrook. "Daniel and
Revelation Committee Series," Volume 6. Silver Spring, MD: Biblical Research Institute,
General Conference of Seventh-day Adventists. Pp.279-325. Rev.10:1.
39
Ibid
40
C. Mervin Maxwell (1985), The Message of Revelation, vol. 2, Boise, Idaho: Pacific Press
Publishing Association, 269-272.
17
question itself is implied rather than explicit in Revelation 10, the answer moves the explanation

a giant step forward: The wait “a little longer” of Revelation 6 is replaced by “‘there will be no

more delay!’” (10:6, NIV) or no more time (vs. 7). In other words, final events will take place

soon, when the seventh trumpet sounds. As Grant Osborne 41 puts it, “The message that the angel

delivers” in Revelation 10:6“culminates redemptive history. In Dan. 12:5–7 the great question is,

‘How long will it be?’ The answer there is, ‘Only God knows,’ and in verse 7 the time of

fulfillment is linked to the apocalyptic phrase, ‘time and times and half a time.’... . Using the

same term here, the oath the angel takes on behalf of God is” there will be no more χρόνος (time

or delay). “In other words, the time of the eschaton predicted by Daniel has now arrived, and

nothing can hold it back.”42

Theological Implications
Some of the theological implications that arise from this study are concerning sin, and how God

deals with sin. Sin on one hand represents a broken relationship that exists between God and

humans.43 Throughout the Bible, and from the moment of sin entered into the world, God had

already devised plans for salvation (Gen 3:15), and further worked to restore the relationship that

was broken as the result of Sin. Scriptures is understood to be littered with scriptures that

highlight the salvation that God offers, and the means of restoring this relationship. 44 This study

highlights the idea that God does not perpetuate sin, but a time will come when He will eradicate

it.

41
Osborn, Grant R. (2002) Revelation. Baker Exegetical Commentary on the New Testament.
Grand Rapids, MI: Baker.
42
Ranko Stefanovic (Spring 2002), “Finding meaning in the Literary Patterns of Revelation,
Journal of the Adventist Theological Society, 13/1 27-43.
43
David Noel Freedman, Allen C. Myers and Astrid B. Beck, (2000) Eerdmans Dictionary of the
Bible (Grand Rapids, Mich.: W.B. Eerdmans, 1224. S.v. “Sin”
44
Ibid
18
Seventh-day Adventists often refer to the statement of Ellen G. White for their understanding of

the χρόνος of Revelation 10:6, which is in line with the foregoing observations: "This time,

which the angel declares with a solemn oath, is not the end of this world's history, neither of

probationary time, but of prophetic time, which should precede the advent of our Lord. That is,

the people will not have another message upon definite time.45

CHAPTER FOUR

SUMMARY AND CONCLUSION

In the beginning of the study, a clear disparity could be seen concerning the interpretation of Rev

10:6, where some interpreters understood the phrase “there should be time no longer” to denote

the end of this world's history or the closure of probationary time, or no more delay in the

Second Advent. The significance of the historical background highlighted that the book was

written as a source of encouragement for the believers to remain faithful. Here, theme of the

book was noted as the Great Controversy between Christ and the Devil. God seeks to call to His

followers to remain faithful, through worshipping Him only and remaining faithful to His

commands. This was emphasized further through the broader and immediate context where the

righteous were seen with escalating victory, and the wicked escalating destruction. The contrast

45
LaHaye, Tim F. (1975) Revelation. Revised Edition. Grand Rapids, MI: Zondervan Publishing
House, 326p.
19
between the two was noted in the immediate context with the victory of the saints shown upon

the sounding of the seventh trumpet.

The genre of the passage could be seen highly symbolic, with meaning to be taken figuratively of

the image. In the word study and syntactical conclusion what was mainly established is the

intensity that the message delivered by the angel culminates redemptive history. Further

intertextual study showed that throughout the Greek OT and NT a time comes when God will

finally punish persecutors and vindicate the oppressed. Finally, the theological implications that

we saw was that God’s desire is to be restored with His people, a separation that sin caused, and

this study affirms that God will ultimately vindicate His faithful people.

Conclusion

In this translation of Rev 10:6, the mighty angel proclaims, "there should be time no longer." As

many commentaries suggest, this phrase with the Greek word "chronos" (generally translated as

"time") should not be interpreted literally. In other words, time will continue to exist; it will not

fold or dissolve into eternity. Instead, this proclamation can be understood as an answer to the

question posed by saints under the altar in Revelation 6:10. They essentially ask, "How much

longer until God's judgment is carried out?" Here we see the mighty angel responding to that cry.

Other translations suggest that the angel announces, "There will be no more delay." This seems

to indicate that the sounding of the seventh trumpet is imminent and gives hope to God’s faithful

people that they shall be vindicated.

20
 BIBLIOGRAPHY
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_______________. Microstructural Analysis of Revelation 4-11. Andrews University Seminary

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23
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24