Revelation 5:8

Had taken [ε λ α β ε ν]. Lit., took. The aorist is resumed.

Every one of them harps [ε κ α σ τ ο ς κ ι θ α ρ α ς]. Rev., less clumsily, having each one a harp. Each one, that is, of the elders. Kiqara harp signifies an instrument unlike our harp as ordinarily constructed. Rather a lute or guitar, to which latter word kithara is etymologically related. Anciently of a triangular shape, with seven strings, afterwards increased to eleven. Josephus says it had ten, and was played with a plectrum or small piece of ivory.

Vials [φ ι α λ α ς]. Only in Revelation. The word vial, used commonly of a small bottle, gives a wrong picture here. The fialh was a broad, flat vessel, used for boiling liquids, sometimes as a cinerary urn, and for drinking, or pouring libations. Also of the shallow cup, usually without a foot, in which libations were drawn out of the mixer. Herodotus says that at Plataea the Spartan Helots were bidden by Pausanias to bring together the booty of the Persian camp, and that they found "many golden mixers and bowls [φ ι α λ α ς], and other ejkpwmata (drinking - vessels)" (ix., 30). From its broad, flat shape Areov fialh bowl of Mars was a comic metaphor for a shield. It was also used for sunken work in a ceiling. In the Septuagint the word is frequently used for bowls or basons. See Numbers 7:13; Numbers 7:19; Numbers 7:25; Numbers 7:31; Numbers 7:37; Numbers 7:43, etc.; 1 Kings 7:50; Zechariah 9:15. Here, censers, though several different words of the Septuagint and New Testament are rendered censer; as quiskh, 1 Kings 7:50; qumiathrion, 2 Chronicles 26:19; Ezekiel 8:11; Hebrews 9:4; libanwton, Revelation 8:3. Quiskh however is the golden incense - cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. The imagery is from the tabernacle and temple service.

Incense [θ υ μ ι α μ α τ ω ν]. The directions for the composition of the incense for the tabernacle - worship, are given Exodus 30:37; Exodus 30:38.

Prayers. For incense as the symbol of prayer, see Leviticus 16:12; Leviticus 16:13; Psalms 141:2. See on Luke 1:9. Edersheim, describing the offering of incense in the temple, says : "As the President gave the word of command which marked that 'the time of incense had come, ' the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple - buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in Revelation (viii. 1, 3, 4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows : 'True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, 'Jehovah shall reign who saveth Israel. '" Compare "the Song of Moses," chapter Revelation 14:3, and "a new song," verse 9.