John Eats the Diminutive Book & The 7th Voice
ἄγγελος, ἀγγέλου = "messenger", this is Jesus as a messenger, he is a strong messenger but not the same as the first "strong" angel in 5:2.
Matches Jesus, 14:14 "behold a white cloud, and upon the cloud one sat like unto the Son of man".
Matches Jesus in 1:15 "And his feet like unto fine brass, as if they burned in a furnace", "legs" in the ESV.
Re 10:1, Re 11:1 — This "strong messenger" is "another" one, meaning, not the same as the strong messenger in Revelation 5:2.
Re 1:7, Re 10:1, Re 14:14-16
Re 4:3, Re 10:1
His position to the sea and earth are also linked to the position of His hands raised to heaven. His position is setting up for His "swear" that it will be upon all creation that is: heaven, earth, and sea. So, the meaning of the earth and sea here is its connection in his posture to the power of the "swear". The point is that this "swear" is to be very powerful and sure.
The term rendered “diminutive book” translates the Greek βιβλαρίδιον (biblaridion), a diminutive form of βιβλίον (“book”). The suffix -άριδιον marks a reduced or derived form of the base noun. While such diminutives can indicate smaller size, in Koine Greek they often function to distinguish a related but separate object rather than to imply insignificance. The rendering “diminutive book” is used here to preserve a consistent one-to-one correspondence between Greek and English terms, avoiding the reuse of common size descriptors (e.g., “little,” “small”) while retaining the grammatical force of the diminutive form.
Re 10:2, Re 10:6
Re 10:2, Re 10:6
In the Old Testament, the lion's roar is consistently used as a metaphor for the voice of God Himself, not angels or human messengers (e.g., Hos 11:10; Joel 3:16; Amos 1:2; Jer 25:30). In the book of Revelation, Jesus is connected to that same image of God.
ἐλάλησαν — they spoke — third-person plural. The subject is not the mighty angel. These thundering voices are not of Jesus.
Re 5:5, Re 10:3
The seven thunders are plural and distinct from Jesus the mighty angel.
Messenger, Jesus.
Re 10:5, Re 10:6
οτι χρονος ουκ εσται ετι. The Greek reads the way the KJV shows it as "time no longer", but to form it to match the Greek the same word used in 6:11 should have been used, making it say "season no longer". I see this as the end of the season of waiting from Revelation 6:11 "a little season" when God "dost thou not judge and avenge our blood". That time is over at the blow of the seventh angel.
Re 10:5, Re 10:6
Re 10:2, Re 10:6
Re 10:2, Re 10:6
Re 10:7, Re 12:14, Daniel 7:25, Daniel 12:7
Re 10:7, Re 11:18 — τοὺς ἑαυτοῦ δούλους τοὺς προφήτας — His servants the prophets.
Re 10:7, Re 11:15, Re 14:16, Re 15:2 — When the 7th trumpet blows as the messenger begins to sound (Revelation 11:15), the mystery of God will be finished (Revelation 10:7). At that exact moment, Revelation takes us to chapter 15:2, and we see saints standing on the sea of glass. This also corresponds to the reaping in Revelation 14:16.
Messenger, Jesus.
Messenger, Jesus.
The kings here might be from 5:9, as he might be directed to continue speaking to the church and not other people. Thus, it might include kings to make the point. However, a more inclusive understanding is welcome here, we need not limit this to just the saints.
Parenthetical Scene 2: This is parenthetical because. It clearly breaks the theme and changes the focus to other prophetic details, even though it will cover the coming seventh trumpet. This is a foreshadowing declaration of Jesus coming in the cloud in Revelation 14:16. Jesus gives John a little book before the 7th trumpet sounds. So, the end of this time (season of waiting for judgment) comes during the days following the 7th trumpet. Finally, this also tells us that trumpets can also be voices.