SEV Biblia, Chapter 5:8
Y cuando hubo tomado el libro, los cuatro animales y los veinticuatro ancianos cayeron sobre sus rostros delante del Cordero, teniendo cada uno arpas, y copas de oro llenas de perfumes, que son las oraciones de los santos;
Clarke's Bible Commentary - Revelation 5:8
Verse 8. The four beasts-fell down before the Lamb] The whole Church of God, and all his children in heaven and earth, acknowledge that Jesus Christ is alone worthy and able to unfold and execute all the mysteries and counsels of God. See on ver. 9. Having every one of them harps] There were harps and vials; and each of the elders and living creatures had one.
Odours, which are the prayers of saints.] The frankincense and odours offered at the tabernacle were emblems of the prayers and praises of the Lord. That prayers are compared to incense, see Psa. cxli. 2: Let my PRAYER be set forth before thee as INCENSE. Hence that saying in Synopsis Sohar, p. 44, n. xx17: "The odour of the prayers of the Israelites is equal to myrrh and frankincense; but on the Sabbath it is preferred to the scent of all kinds of perfumes." The words which are the prayers of saints are to be understood as this is my body, this signifies or represents my body; these odours represent the prayers of the saints.
John Gill's Bible Commentary
Ver. 8. And when he had taken the book , etc.] The Vulgate Latin version reads, when he had opened the book, very wrongly; for the opening of it by unloosing the seals, one after another, is hereafter mentioned, in ( Revelation 6:1,3,5,7,9,12), but when it was observed, that the Lamb took the book, and his commission to open, unseal, and fulfil it, the four beasts, and four [and] twenty elders, fell down before the Lamb ; by way of religious worship and adoration of him; which shows that he was not a mere creature, who assumed human nature, suffered, and died, and is the Mediator between God and men, but is truly God, and is the proper object of worship; and so he is regarded by all his faithful ministers, and true churches, which are here signified by the four living creatures, and four and twenty elders; who are represented as having everyone of them harps ; which were instruments of music, and with which the saints formerly used to praise God, ( Psalm 33:2); and so may here intend the praises and thanksgivings of the saints, of everyone of them, greater or lesser, upon the present occasion; having their hearts in right tune, making melody with them to the Lord, and giving thanks unto him for all their blessings, temporal and spiritual, and particularly for the Lamb, and his worthiness to open the book, and unloose the seals: and golden vials full of odours, which are the prayers of saints ; this is said in allusion to the golden censers full of incense, which ascended upwards, and was of a sweet smell; the vessels on the shewbread table, in which incense was put, are by Josephus called golden vials, as here; his words are, upon the loaves were put two fialai cruseai , golden vials, full of incense: the prayers of the saints are compared to odours, or incense, as the word may be rendered, and as they are called, ( <19E102> Psalm 141:2); partly because as incense goes upwards, so do they go up to God, and are received, regarded, and had in remembrance by him; and partly because as incense is of a sweet smell, so the prayers of the saints, put up in the name and faith of Christ, are very grateful and acceptable to God: the golden vials said to be full of them, may design the hearts of believers, in which they first are, and from whence they proceed; true prayer is that which is inwrought in the soul, and comes from the heart, even from a heart pure like gold, purified by faith in the blood of Christ, a true heart, that asks in faith, nothing wavering; such as are really saints, true believers in Christ, are praying souls; they are full of prayers for themselves and others; they pray always, and for all saints: this makes nothing for praying to angels and saints departed; for these prayers were their own, and not others; and besides, these four living creatures, and four and twenty elders, were not angels, for they are said to be redeemed by the blood of Christ, and are distinguished from angels in the following verses; nor the saints in heaven, but ministers and churches on earth, and who were to reign with Christ on earth, ( Revelation 5:10); it may be observed, that the Jews sometimes represent prayer in such like figures as here; prayer (they say) ascends with those spices which are mentioned in ( Song of Solomon 4:14); and at the time that prayer ascends it is perfumed with myrrh and frankincense, and of this the holy blessed God asks, who is this that comes up, etc. ( Song of Solomon 3:6); and they say, prayer is greater than all offerings f154 . (see Revelation 8:3).
Matthew Henry Commentary
Verses 8-14 - It is matter of joy to all the world, to see that God deals with men in grace and mercy through the Redeemer. He governs the world, not merel as a Creator, but as our Saviour. The harps were instruments of praise the vials were full of odours, or incense, which signify the prayers of the saints: prayer and praise should always go together. Christ ha redeemed his people from the bondage of sin, guilt, and Satan. He ha not only purchased liberty for them, but the highest honour an preferment; he made them kings and priests; kings, to rule over their own spirits, and to overcome the world, and the evil one; and he make them priests; giving them access to himself, and liberty to offer u spiritual sacrifices. What words can more fully declare that Christ is and ought to be worshipped, equally with the Father, by all creatures to all eternity! Happy those who shall adore and praise in heaven, an who shall for ever bless the Lamb, who delivered and set them apart for himself by his blood. How worthy art thou, Of God, Father, Son, and Holy Ghost, of our highest praises! All creatures should proclaim the greatness, and adore thy majesty __________________________________________________________________
Greek Textus Receptus
και 2532 οτε 3753 ελαβεν 2983 5627 το 3588 βιβλιον 975 τα 3588 τεσσαρα 5064 ζωα 2226 και 2532 οι 3588 εικοσιτεσσαρες 1501 5064 πρεσβυτεροι 4245 επεσον 4098 5627 ενωπιον 1799 του 3588 αρνιου 721 εχοντες 2192 5723 εκαστος 1538 κιθαρας 2788 και 2532 φιαλας 5357 χρυσας 5552 γεμουσας 1073 5723 θυμιαματων 2368 αι 3739 εισιν 1526 5748 αι 3588 προσευχαι 4335 των 3588 αγιων 40
Vincent's NT Word Studies
8. Had taken (elaben). Lit., took. The aorist is resumed.Every one of them harps (ekastov kiqarav). 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 (fialav). 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 (fialav), 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 vii. 13, 19, 25, 31, 37, 43, etc.; 1 Kings vii. 50; Zech. ix. 15. Here, censers, though several different words of the Septuagint and New Testament are rendered censer; as quiskh, 1 Kings vii. 50; qumiathrion, 2 Chronicles xxvi. 19; Ezek. viii. 11; Heb. ix. 4; libanwton, Apoc. viii. 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 (qumiamatwn). The directions for the composition of the incense for the tabernacle-worship, are given Exod. xxx. 37, 38.
Prayers. For incense as the symbol of prayer, see Lev. xvi. 12,13; Ps. cxli. 2. See on Luke i. 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 xv. 3, and "a new song," verse 9.
