Revelation 10:7

τοὺς ἑαυτοῦ δούλους τοὺς προφήτας. Primas[358] and vg[359] read per profetas servos suos, per servos suos prophetas = ἐν τοῖς δ. κ.τ.λ.; Text. Rec[360] has datives without ἐν with 1.

[358] Primasius, edited by Haussleiter.
[359] Vulgate.
[360] Rec. Textus Receptus as printed by Scrivener.

7. ἐν ταῖς ἡμέραις … τοῦ ἑβδόμου�. This accounts for the Vision being narrated between the Sixth and Seventh Trumpets; though it also suggests that the whole of the Vision of the Trumpets may have been seen before it: indeed that the interval may have been long enough for what looked like a fulfilment of the signs which followed the first five Trumpets if not the Sixth—while the end seemed as far off as ever.

ὅταν μέλλῃ σαλπίζειν. If μέλλῃ is to be pressed we should understand that the course of God’s judgements for this world comes to au end before the Seventh Angel sounds, and that when he does, the world to come begins; but as it would be against the analogy of this book to identify the general resurrection and the condemnation of the Lost with the Third Woe, it is better to take ὅταν μέλλῃ σαλπίζειν simply as a periphrasis for the future.

καὶ ἐτελέσθη. No doubt a literal reproduction of the so-called Hebrew “preterite with vau conversive,” the only one now traceable in the book, though there are places where the Old Latin version seems to have read an aorist where our Greek MSS. read a future.

τὸ μυστήριον τοῦ θεοῦ. Here Abp Whately’s paradox is hardly an exaggeration, that for “mystery” one might substitute “revelation,” without altering the sense: see on Revelation 1:20.

εὐηγγέλισεν. The active is only found in this book.

τοὺς ἑαυτοῦ δούλους. The accusative is not irregular according to New Testament usage. St Luke generally uses it for the recipients of the message when its contents are not mentioned: when both are mentioned, the message is in the accusative, the recipients in the dative; though once, Acts 13:32, we have a double accusative.