In 7,13 one of the elders addresses John and says: "Who are these, robed in white, and where have they come from?" This is the start of an informative, interpretative dialogue; the revelation proper has ended at 7,12. Biguzzi compares the dialogue of 7,13-17 with that in 5,4-5, the only two texts where an elder gives explanation to John; they possess a very similar vocabulary, and twice also there is the context of a liturgy. Therefore, the two passages appear to function as an inclusion; they "frame" the revelation of chapters 6–7 and at the same time they indicate that chapters 4–7 constitute a complete narrative cycle ¹¹.

        Revelation.

        Biguzzi does not accept the view that the content of the scroll can only be revealed after the opening of the seventh seal. A comparison with trumpets/bowls, where each blast of a trumpet and each pouring of a bowl is followed by a plague, as well as due attention given to the close grammatical connection of each vision with the opening of the seal, should overcome the so-called "archeological" difficulty. The symbolic world does not always obey the rules of the historical reality, i.e., that a scroll cannot be read before all its seals are broken. No, in Revelation after each opening there is a manifestation of part of the scroll's content (p. 188-191).

        Yet what occurs through the Lamb's opening of the seals is revelation, not realization. The opening of the book by the Lamb causes visions and auditions of God's fixed plan of history, of what is and what will be; they are not indications that (in John's mystical experience) events are already taking place. This can be compared with the beginning of the book: "The revelation of Jesus Christ which God gave him to show his servants what must soon take place; he made it known by sending his servant John..." (1,1-2). Biguzzi repeatedly stresses that the series of seals is different from the trumpets and bowls where events really occur. In the seals one remains in the sphere of knowledge, publication, manifestation, prophecy; the realization has not yet begun (see, e.g., p. 191-193 and 310).

        The Silence.

        According to Biguzzi, the silence is a time period of intense positive expectation of God's intervention, just that. One is not permitted to put the content of 8,2-6 into it. The apparition of the seven angels (v. 2), the liturgy of incense and prayer (vv. 3-4), the throwing of the fire on the earth (v. 5), the preparatory activity of the angels (v. 6): all this is in no way simultaneous with the silence and, therefore, not to be placed within the "half hour". Those events presumably occur after the revelation by the Lamb and also after the period of the expectation (p. 226).

        For Biguzzi 8,1 constitutes the vertex, the intersection between the first cycle and what follows, the caesura between revelation and action, between promise and execution, between word and history ¹⁴.

        Conclusions and Questions

        The main conclusions from the above mentioned data can be summarized as follows. (1) Otherwise than in the sections of the trumpets and the bowls, in that of the seals (6,1–8,1) the Lamb is the unique protagonist. In the first six seals the Lamb "reveals" (see p. 214). (2) The series of seals does not contain plagues or punishments. Only the first pericope of the sixth seal announces them. (3) In 6,1–7,12 a survey of the situation in the world, of the history of persecution and of the final vindication of the martyrs is sketched. (4) Chapters 8–22 present a (partial) repetition of what is merely announced in chapters 6–7 ¹⁵, but in order to call this a "recapitulation" one has to note, with Biguzzi, that there is first only promise and then in the "recapitulation" execution, thus first prophecy and then action. The classic understanding of recapitulation, on the contrary, assumes a repetition in the narrating of events ¹⁶. (5) The seventh seal (8,1) does not encompass the rest of the book. The silence of half an hour possesses its own content, that of eager expectation. (6) Moreover, those who propose an encompassment can hardly explain how an eschatological passage (7,9-17) comes before the pre-eschatological trumpets and bowls ¹⁷.

        Without any doubt the attention given by Biguzzi to the particular characteristics of the fifth seal, as well as to the "not yet" aspect present in 6,11, 6,12-17 and 7,1 and 3, must be duly recognized. Yet three clusters of critical questions arise. The first cluster concerns the series of seven. Have the seals in Biguzzi's interpretation after all not become too divergent? This applies not only to the members of the initial quartet, but also to the identity of fifth and sixth seals and, of course, to that of the seventh seal. What of the climax which one is justified to expect at the end of a series of seven? And what about the function of the seventh "open" seal in view of the following series of seven trumpets (and seven bowls)? A second cluster of questions is connected with the concept of "revelation". By means of the qualification "revelation" Biguzzi opposes seals and trumpets-bowls; for the last two he uses the term "intervention". That antithesis enables him to declare that the narrative cycle of seals is complete and closed. Yet is the opening of seals no more than simply communication or, perhaps better, can "revelation" in chapters 6–7 be restricted to vision and audition without realization? The third cluster contains questions regarding such matters as the line of thought, the story-line, the progression of the narrative and the linear sequence, all this not only in chapters 4–7 and 8–22 separately, but also in the visionary second part of the book of Revelation as a whole, i.e., chapters 4–22. More specifically, to what degree is 8,1 a break between two so-called independent cycles? These questions, it would seem, necessitate a renewed analysis.

        II. Analysis

        Some brief preliminary remarks may be helpful in clarifying the way for the subsequent analysis. (1) Often a narrative tells the story of past events. Apocalyptic literature also provides visions of the future. More than once the "seer" begins the report of his vision(s) by first narrating past and contemporaneous facts: the exactitude of their detailed description should increase the credibility of the ensuing prophecies ¹⁸. It is not always easy to determine where on the time-line the seer exactly stands. Furthermore, the linear progression of the story can be interrupted by flashbacks, repetitions or anticipations (i.e., proleptic scenes) or even by bringing in foreign materials. In the last case the story-line is as it were doubly interrupted ¹⁹. (2) In his dealing with the "woes" in Revelation (see 8,13; 9,12 and 11,14) Biguzzi distinguishes between time-moment and time-duration. The breaking of a seal, the blowing of a trumpet and the pouring of a bowl are actions which need but a moment of time. A "woe", on the other hand, by its nature points to duration, to a time period (p. 263-264). Since in this article the terms seal, trumpet and bowl are also employed broadly for what occurs after the breaking, blowing or pouring and for what is announced by those actions, the distinction, by itself valid, becomes less significant. (3) It would seem that one should respect as much as possible the logic of the grouping in a series of seven. The sequence within the series may be increasing or simply cumulative, yet the seventh element must have to do with completion or the end, and hence it constitutes a climax. Abstractly and generally speaking, when the trumpets and bowls are punishments, the same should perhaps be supposed with regard to the seals. Or when the first five bowls are plagues, it is probable that the sixth and the seventh will be plagues as well or, at least, will be connected with plagues. The creative liberty of the author, real as it may appear, is not absolute ²⁰. (4) Biguzzi devotes a brief paragraph to what he calls "a book in the book" (p. 216). By "a book" he means the scroll of chapters 4–7 which finds its place within the book of Revelation. However, the question may be asked whether the revelation of the scroll ends at 7,12. Can it not be argued that all that follows in chapters 8–16 (or even chs. 8–22) is the content of that book in the book? ²¹ (5) Biguzzi distinguishes between a "weak" and a "strong" revelation (p. 191-192). The "weak" revelation is only the giving of information. "Weak" revelation makes known and communicates, while "strong" revelation assumes that God's speaking equals God's acting (present or future). As has been seen, Biguzzi considers the revelation in 6,1–7,12 as weak. Is this view correct?

        Chapter Six

        Since the term "plague" is not present in chapter 6 and since, in opposition to both trumpets and bowls, no literary influence from the Exodus plagues manifests itself, it is indeed better not to refer to the seals as "plagues". Yet by opening the seals the Lamb announces God's punishments for sinful humankind. This may very well also apply to the first seal. Notwithstanding color and terms, as well as the white horse and its rider (Christ) in 19,11-13, in view of the quite strict parallelism between this first and the three other seals of the quartet ²³, it is most probable that the irresistible conquering power of the rider on the white horse will bring punishment (cf. the bow). Within this context the final clause "and he came out conquering and to conquer" (6,2) hardly adds a significant element in comparison to the other three where a similar clause is absent.

        The prayer of the fifth seal, of course, is not a punishment. Yet those who have been slaughtered ask for justice and vengeance; they are told to wait "a little longer", which implies that vengeance will be carried out later. So in its own way the fifth seal announces God's punitive intervention against "the inhabitants of the earth" (6,10) and should therefore not be considered as too great a disturbing factor in the series of punishments.

        Twice it is explicitly stated that the catastrophe will not be complete. There is a restriction. For the famine, see v. 6: "a quart of wheat for a day's pay, and three quarts of barley for a day's pay, but do not damage the olive and the wine" ²⁴; for the killing power of Death and Hades, see v. 8: "they were given authority over a fourth of the earth, to kill with sword, famine, and pestilence, and by the wild animals of the earth" ²⁵.

        From the fifth seal it appears that the actual vengeance has not yet taken place: the martyrs are told "to rest a little longer", until the number be complete of both the fellow servants and the brothers and sisters who are soon to be killed as they themselves have been killed (6,11; cf. 7,1-3). Although in the sixth seal the cosmic disturbances commence, the punishment of humankind is not yet being carried out. The people flee and hide themselves "from the one seated on the throne and from the wrath of the Lamb; for the great day of their wrath has come, and who is able to stand" (6,16-17). The day has come; the wrath is imminent! One can conclude from this that the riders of the first four seals are made ready, but that they are not yet active and carrying out their punitive task; they too are waiting (cf. again 7,1-3: the four winds are withheld until the marking of the servants is done).

        Chapter 6 contains more than informative prophecy. It appears that John is shown the preparation of the imminent punishment. True, the judgment is not yet carried out; the preparation, however, has really begun. This is action, not just publication. The distinction between "weak" and "strong" revelation does not apply here. What is manifested by the prophetic visions after the opening of the seals is not only "word" or "knowledge", not just a preview, not simply a reading of the book (cf. 5,4), but the commencement of the eschatological event itself. "The opening of the seals does not reveal events; it causes events" ²⁶ or, better, the revelation by the Lamb is already an initial realization and enactment.

        Chapter Seven

        Verses 1-8. The content connections of the first pericope with the preceding seals are evident. There is not only the linking expression "after this I saw", but also the fact that the four angels and four winds in verses 1-3 almost certainly remind the reader of the four horses and the four riders in the quartet of chapter 6; all of them are meant for damaging the earth and punishing its inhabitants. Still more important, however, is the fact that the passage provides an explanation why the martyrs in heaven have to wait and rest a little longer (cf. 6,11) and why the wrath itself has not yet broken loose: the servants of God must first be marked with a seal.

        The pericope 7,9-17 offers a proleptic vision of the final victory of the servants of God: their standing forever before the throne and before the Lamb. The multitude cannot be counted; it is really universal: every nation, all tribes, peoples and languages. Those present have come out of the great tribulation; they have washed their robes in the blood of the Lamb. They now worship God day and night. They will hunger and thirst no more. The Lamb will guide them to the springs of the water of life; God will wipe away every tear from their eyes. No doubt, the correspondence of this passage with chapters 21–22 regarding both vocabulary and themes confirms its eschatological character ³¹. In an anticipatory way John depicts the ecclesia triumphans.

        Not only is the reader confronted here at this point with an interruption of the punishment as in 7,1-8, i.e., a shift from seals of judgment to sealing for protection and likewise a shift from the inhabitants of the earth to the servants of God, but the pericope of 7,9-17 also interrupts the linear progression of the story. Suddenly John has a proleptic vision of the eschaton; he introduces the very end of time. According to the logic of his narration a great many things have yet to occur: medicinal punishments, the fall of Babylon, the judgment of the Beast and of the false prophet, the defeat of Satan, the judgment of the dead, the annihilation of Death and Hades, the appearance of the new heaven and earth and of the new Jerusalem. For a moment, as it were, John forgets the story-line and pays attention here to the final enduring celebration.

        It would appear that the dialogues of 7,13-17 and 5,4-5 cannot be taken as an inclusion. To be sure, 7,9-17 reminds the reader of chapter 5: the throne, the Lamb, the angels, the elders and the four living creatures, the liturgy and, more specifically, the fact that one of the elders provides an explanation. Yet, as already said, 7,9-17 is strictly eschatological and, therefore, an anticipation of chapters 21–22. Moreover, in no way is 7,9-17 the closing passage of a so-called first revelatory cycle (chs. 4–7). The vision of 7,9-17 and that of 7,1-8 are both interruptions, be it each in its own way. The seventh seal must still come. The story is not yet finished; the narrative has not yet been completed.

        The Seventh Seal

        Rev 8,1-6 contains a number of seemingly disparate elements. In verse 1 the opening of the seventh seal is mentioned as well as the silence of half an hour which follows that opening. Then, in verse 2, John sees seven angels who stand before God, and also the giving of trumpets to them. Verses 3-5 depict the vision of a liturgy: another angel with a golden censer comes and stands before the altar; a great quantity of incense is given to him to put on the altar, together with the prayers of all the saints. John sees that the smoke of incense with prayers rises before God. After that, the same angel fills the censer with fire from the altar and throws it on the earth: "and there were peals of thunder, rumblings, flashes of lightning, and an earthquake". In verse 6 attention is again given to the seven angels with the trumpets: they prepare themselves to blow the trumpets. The readers of Revelation ask themselves what the content of the seventh seal might be (only silence?) and whether verses 1-6 are somehow interrelated and linked together.

        Verse 1. It would seem that both the silence and the duration of it (half an hour) function in the first place as an indication of positive expectation which is full of tension. The mention of such a silence certainly is intended to emphasize the importance of the last seal. God's servants are waiting. Yet does it not mean anything more?

        One of the reasons for silence in heaven might be precisely that the prayers of the saints (v. 4) could be heard ³². According to such an understanding verses 1-6 are closely connected; together they form a text unit.

        Because of the limited time of half an hour, the blowing of the first six trumpets (8,7–9,21) must most probably be seen as taking place after that silence. After all, John may have taken the blowing itself of the trumpets as the breaking of the silence, its unavoidable end and the deafening beginning of the plagues ³³.

        Verses 3-5. What is narrated about the "other angel" is part of what occurs during the half hour of silence. John now tells how his vision shows that the prayers of all the saints - not only those of the martyrs in heaven who are mentioned in the fifth seal (6,9-11), but also those of the servants of God still on earth (cf. 7,1-8) - are very pleasing to God. At the same time that vision indicates that these prayers are heard. By throwing the censer now filled with fire on the earth, the angel, in a somewhat proleptic manner, enacts God's "fiery" punishment ³⁴. The text is clearly connected with verses 2 and 6 in which the seven punishing angels are mentioned.

        Data from 11,15–19 and 15,1–16,1. The absence of repentance and conversion referred to in 9,20-21 clearly marks the end of the sixth trumpet. The intercalation of chapters 10,1–11,13 (the open little book and its contents) follows. In 11,14 one reads: "The second woe has passed. The third woe is coming very soon" (cf. 8,13 and 9,12); and in 11,15a: "The seventh angel blew his trumpet". In 11,15-19 John appears to return to the trumpets of chapters 8–9. After another lengthy intercalation (chs. 12–14) there is the section which introduces the pouring of the seven bowls: 15,1–16,1. Between 8,1-6 on the one hand and 11,15-19 and 15,1–16,1 on the other, remarkable similarities exist. They seem to confirm the approach of 8,1-6 as a unit which is being defended in this article.

        First of all to be noted is the presence of interruptions both after the sixth seal (ch. 7) and the sixth trumpet (10,1–11,13), i.e., before the opening of the seventh seal (8,1) and the blowing of the seventh trumpet (11,15). One should further compare:

8,1b (silence) 11,15b (loud voices)
8,2a (7 angels) 15,1 (7 angels with plagues)
8,2b (trumpets given) 15,5-8 (bowls given)
8,3-5abc (liturgy) 11,15c-18 (liturgy) and
15,2-4 (liturgy)
8,5d (earthquake) 11,19 (earthquake)
8,6 (preparation) 16,1 (preparation).

        The numerous similarities between 8,1-6 and 11,15-19/15,1–16,1 regarding content and vocabulary, as well as their position within the respective series of seals and trumpets - together with the progression of 11,15-19/15,1–16,1 on the story-line - should confirm one's conviction that 8,2-6 is intimately connected with 8,1 and the whole of 8,1-6 constitutes a tight unity. From all this it again appears that the seventh seal encompasses the seven trumpets ³⁸.

        III. Conclusion and Reflection

        By way of summary five main conclusions are drawn from the preceding brief analysis of the texts. Some final remarks will be added; they are intended as a means to confront the results of this study with those in the major and valuable work of Giancarlo Biguzzi.

        Five Conclusions

        The series of the seals is a series of punishments. In this general respect seals are not different from trumpets and bowls. The punishment character applies to all four seals of horse and rider, thus also to the first seal. The fifth seal, itself not a punishment, nevertheless appears to be, through the martyrs' prayer and God's answer, very much connected with judgment and vengeance. The sixth seal ends at 6,17. In its depiction of the cosmic upheaval this seal shows the circumstantial onset of the day of imminent wrath. The opening of the seventh seal by the Lamb has to be considered as the climax of God's vengeance, or, perhaps better, as the beginning of its climactic realization.

        The seals, however, are but the actual preparation of God's punitive intervention. As such they are decidedly more than verbal prophecy or pure notification, more than Biguzzi's "weak" revelation. In the vision of John, after each opening of a seal something occurs. The riders in heaven are made ready; they are prepared to go into action on earth (cf. 6,1-8). The whole creation is shaken by the great earthquake; in their fear of God's wrath the inhabitants of the earth flee to the caves in the mountains (cf. 6,12-17). Such an onset, such an actual beginning is, of course, at the same time an effective announcement of future catastrophes ³⁹. It may surprise the reader that the first four seals as well as the sixth seal remain without precise continuation. After 8,1 they simply disappear from the scene. Another series of seven, the trumpets, begins.

        Strictly speaking the two visions or scenes of chapter 7 do not belong to the sixth seal. They constitute an interruption. In this and similar interruptions John pays attention to the persecuted Christians who are or will be saved. The intercalated passages are meant to console and encourage the servants of God. Although the visions of chapter 7 are not properly included in the series of seven seals, they must in one way or another be part of the scroll which is taken and opened by the Lamb, and as such they belong integrally to the revelation which the scroll contains. The author, however, does not explain how he sees the junction of consoling visions with those of punishing seals, how he sees that integration concretely.

        The second scene (7,9-17) is a proleptic vision. In an eschatological anticipation John leaves the basic story-line of his prophetical report of future events, a line which goes from chapter 4 to chapter 22. For a moment he neglects, as it were, the logical progression in time; he leaps forwards immediately to the eschaton. In apocalyptic literature, however, one should not in the least be surprised by such proleptic procedures.

        A climactic event is justly expected after the opening of the seventh seal in 8,1. The events which John describes in 8,2-6 most probably occur during the silence of half an hour which is mentioned in 8,1b. Seven angels appear and receive seven trumpets. The prayers of the Christians rise to heaven; the throwing of fire on the earth indicates that these prayers are heard. The angels with the trumpets prepare themselves to blow. The whole of 8,1-6 constitutes an introduction to the punitive actions of the seven trumpet angels in chapters 8–9. The narrative commences again with a series of seven, but the position on the story-line is advanced; there is a "chronological progression of some sort" ⁴⁰: from preparation to partial, medicinal punishments, i.e., to plagues. In composing Revelation in this rather strange and intricate way John appears to be using the encompassing technique. The seventh seal includes and envelops the subsequent seven trumpets.

        Critical Reflection

        The major difference between the reading of chapters 4–8 by Giancarlo Biguzzi and the one presented and defended in this study concerns the view of "revelation". It is our firm belief that by breaking the seals and opening the book the Lamb not only communicates the fixed purposes of God's eschatological plan; this revelation is also and at the same time visionary "realization". No doubt, one has to add with much emphasis that the realization is far from being complete. Only the preparation of God's punitive intervention is taking place in heaven or in creation; the day has come but its wrath is still checked. However, for John this preparation, which proclaims and guarantees the fulfilment, is already a commencing enactment, not merely an announcing word, not a prophetical preview or advance showing. Therefore, as far as "action" is concerned the first series of the seals is not different from the two other series, i.e., the trumpets and the bowls.

        It would seem that John considers the three septets as three series of punishment ⁴¹. To be sure, Rev 4–22 is much more than judgment and catastrophe. Most probably, however, the intervening chapters 7 and 10-14 as well as chapters 17–22 do not properly belong to the threefold series of seven. The materials of chapter 7, of 10,1–11,13 and of chapters 12–13 and 14 are best seen as intercalations vis-à-vis the main "seven" structure suggested by the opening of the scroll. It is also true that the seventh element of a series is always open-ended and, therefore, leading up to the climactic final stage of judgment (19,11–20,15). This judgment, however, prepares the way for its positive counterpart and outcome: the appearance of the new Jerusalem (21,1-8) ⁴². These remarks must unavoidably remain somewhat bold and provocative, since no critical analysis of the trumpets and bowls, no investigation of the interrupting and final passages could be carried out in this study.

        The presence of repetitions is evident in the book of Revelation, especially in its proleptic visions, the hymnic materials and the intercalations ⁴³. A comparison, e.g., of the bowls with the trumpets, as well as structural similarities, would indicate that a kind of repetition is also to be found in the septets ⁴⁴. However, repetition and, more specifically, "recapitulation" ⁴⁵ do not appear to be the most appropriate terms for the three series of seven. Between the second and the first series (and equally, it would seem, between the third and the second) there is progression in time, there is a new start on a more advanced point of the story-line, not pure repetition. With regard to the seventh seal, some form of encompassment or envelopment has to be assumed: that seal encloses the seven trumpets. It could well be that this equally applies to the seventh trumpet and the ensuing seven bowls.

        The emphasis on punishment (i.e., on the specific content of the three series) should not prevent a correct understanding of Rev 4–22 as a whole. To be sure, "what must soon take place" (1,1) is in the first place God's punitive action against the sinful "inhabitants of the earth". One should, however, not forget that this vindication functions as a somewhat delayed but positive answer to the martyrs' prayer for vengeance, that the servants of God still on earth, those marked with God's seal, will be redeemed and, above all, that all punishments, except the last absolutely eschatological condemnation, are intended to bring about the conversion of the enemies ⁴⁶. At the end of John's book, the so impressive vision of punishments and plagues gives way to the vision of the new heaven and new earth and that of the new Jerusalem. It is no doubt mainly because of that future reality - the city with the throne of God and the Lamb and with all God's servants - that both John and his readers pray "Come, Lord Jesus" (22,20).