Revelation 11

Revelation 11:1

Revelation 11:1. Καὶἐδόθημοικάλαμοςὅμοιοςῥάβδῳ,[108] λέγων) See App. Crit. Ed. ii. on this passage. Ἐδόθημοιλέγων might be resolved by Syllepsis: for the Hebrews put ìàîø absolutely; whence the idiom of the Septuagint translators, λέγων and λέγοντες, for instance, Isaiah 7:2, καὶἀπηγγέληεἰςτὸνοἶκονΔαυὶδ, λέγων· where in the passive ἀπηγγέλη is contained the active ἀπήγγειλεν, and on ἀπήγγειλεν depends λέγεν: 2 Kings 18:36, ὅτιἐντολὴτοῦβασιλέως, λέγων. And thus frequently, especially in Genesis and the earlier prophets, and Exodus 18:3; Exodus 18:6; 2 Chronicles 10:15; Isaiah 30:21; Ezekiel 12:22; Psalms 78:4; Job 22:17. In like manner λέγων might here be connected with the verb ἔδωκεν, which is contained in ἐδόθη. But the speech is more conveniently attributed to the rod itself by Metonymy; John not seeing Him who gave the rod, and who is to be known from Revelation 11:3; Revelation 11:8.

For thus also John heard the Altar speaking, ch. Revelation 16:7.—ΜΈΤΡΗΣΟ:, measure) The measuring is yet future. [108] So Ah Vulg. Memph. But Rec. Text, with B and Syr., adds καὶὁἄγγελοςεἱστήκει before λέγων.— E.

Revelation 11:2

Revelation 11:2. Τὴναὐλὴν) In the tabernacle of Moses, in the temple of Solomon, and in the temple of Ezekiel, the Septuagint usually puts αὐλὴ for the Hebrew ηφψ. A court in the open air is meant (in which ηφιψ, grass, readily grows); wherefore there follows, τὴνἔξωθεντοῦναοῦ. Ἔσωθεν in some places has crept in, for ἔξωθεν:[109] but this ΑὐΛῊ, since it is the only one, cannot possibly be within the temple, from which it is contradistinguished. Also in Ezekiel 8:16, it is ηφψτπιξιϊ. But here mention is made only of the outer court (in contradistinction to the temple): which in the measuring ought not to be reckoned as a part of the temple, but as it is an outer court, so it ought to be regarded as outside the temple. The reading ἜΞΩΘΕΝ is much more strongly supported by manuscripts.—ἜΞΩΘΕΝ—ἜΞΩ) The figure Ploce [See Append. of Techn. Terms]: as Isaiah 32:19, the city shall be low in a low place.—πατήσουσι, shall tread under foot) See Luke 21:24, note.—ΜῆΝΑςΤΕΣΣΑΡΆΚΟΝΤΑΔΎΟ, forty-two months) These months, and the 1260 days in Revelation 11:3, are common months and days: for in the event they are later than the number of the beast, which being put in part enigmatically, in part literally, defines the passing of the book from the prophetical times to common times, as I have more fully shown in other places.

Moreover, in my Harmony of the Evangelists, A. 1736, I had declared, that I would answer, in the Gnomon, the Mathematical Demonstration of Joh. Christian Seize respecting the 1260 days of the witnesses and the woman, Revelation 11, 12. I had prepared a reply sufficiently copious on this passage, not only to that Demonstration, but also to another, which the same writer published in the beginning of the year 1737, under the title of the Measuring Rod. But in the same year, as occasion then required, I wrote a review, which was inserted by the collectors of the work, which is called Geistliche Fama, in the 23d Part, after other remarks of Seize and myself: and in the meanwhile, the progress of time, bringing a decision of the question, confirmed my opinion, and rendered a reply superfluous. This question, therefore, being put aside, having in the meantime met with other adversaries, I dismiss this one; for I greatly shrink from unnecessary disputes. [109] Stephens’ Rec. Text (not the Elzev. Rec. Text) has ἔσωθεν for ἔξεθεν, without good authority.— E.

Revelation 11:3

Revelation 11:3. Δώσω, I will give) namely, that they may prophesy. [This is the language of the Lord Jesus respecting His highly distinguished servants.— V. g. Καὶ here follows, with the same which ε has in Job 6:9, ειΰμΰμεδειγλΰπι: Genesis 47:6, εΰνιγςϊειω.—τοῖςδυσὶμάρτυσίμου, to My two witnesses) These are not Moses and Elias, but two illustrious men (as Nic. Selneccer acknowledges, besides other interpreters), at once resembling them, and resembling Joshua and Zerubbabel. But Elias the prophet is certainly to come before the coming of Christ to judgment, just as John the Baptist came before the coming of Christ in the flesh: Mal. 3:23 (Revelation 4:5). And the genius and mode of procedure of Elias the prophet bears the same relation to the last coming, which the genius and mode of procedure of John the Baptist bears to the former coming. Comp. Matthew 17:12, note.

Revelation 11:4

Revelation 11:4. ΑἱδύοἔλαιαικαὶαἱδύολυχνίαιαἱἐνώπιοντοῦΚυρίουτῆςγῆςἑστῶτες) See App. Crit. Ed. ii. In Revelation 11:13 He is called the God of heaven, and Isaiah 54:5, the God of the earth; Genesis 24:3, the God of heaven and the God of the earth; but in this passage He is called the Lord of the earth, as in the parallel passage, Zechariah 4:14.—ἑστῶτες altogether agrees with grammatical rules and the taste of many, and still more so does αἱἑστῶσαι;[110] nor should I refuse to regard αἱἑστῶτες as a fault of the copyists, if this were the only instance of such a construction. But because the Apocalypse abounds in figurative expressions, as we have everywhere shown, in any passage where there is a variety of reading, I take it for granted, I admit, that the reading which is contrary to that which we should have expected is the true one, and that it has been simply and faithfully handed down by less perverse copyists; and I think that the others have been altered and conformed to the common rule by more recent copyists. In the present instance that δεξγιν is expressed from Zechariah, the passage quoted above, although the construction is easier in Hebrew than in Greek, as lately in μΰξψ, λέγων, Revelation 11:1.

The article is necessary in this place for the connection of the discourse, as δ in δςξγιν. No book has οἱ: therefore αἱ remains. The Greek article is much, more flexible than our custom admits: as τῷτὸνφόρον, ὁτὸπολὺ, οἱμακρὰν, κ.τ.λ. Therefore αἱ—ἑστῶτες, if it pleases you, is said, as though it were said, αἵ—εἰσὶνἑστῶτες, where αἱ as the subject, and ἑστῶτες as the predicate, are not ill agreed. There is a disparity of genders not unlike this, ch. Revelation 14:19.

See also Notes on Chrys. de Sacerd. p. 504. If any one is positive that John could not have thus written, let him follow the reading which he judges that he wrote. [110] Ἑστῶτες, ABC Vulg. But ἑστῶσαι, Rec. Text, with h.— E.

Revelation 11:8-9

Revelation 11:8-9. Τὸπτῶμα) παμδ in the singular number is used collectively, Psalms 79:2; Isaiah 26:19; Jeremiah 34:20 : and so in this place, τὸπτῶμα respecting two. Also the head of Oreb and Zeeb is spoken of for the heads, Judges 7:25. Presently afterwards, in the third place, τὰπτώματα[111] is used: although in that place also there is a trace of the singular number in the Codex Leicestrensis, τὸσῶμα. Although we see no reason for the difference, yet it would be rash to say that there is none. [In the text they are not said to lie. What, if you should suppose that they will be suspended, as their Lord also was suspended from the cross?— V. g.]—τῆςπλατείας—ἐσταυρώθη, in the street— was crucified) The place of crucifixion was outside the city under Tiberius; I almost think that it was so under Adrian also. Eusebius teaches, that the scene of the Lord’ s martyrdom, or the place of the cross, passed over into the city built by Constantine; lib. iii. on the Life of Const. ch. xxxii. and ch. xxxviii., where he mentions the neighbouring street.

The shape of the city has been changed in various ways, and will be changed hereafter. Whether the city has the place of the cross within the walls at the present day, or has not (for travellers are at variance with one another, and those who deny it, do so with far greater appearance of truth), at the time of the witnesses, at least, it will undoubtedly have the place of the cross in the street, either within the walls or without; for thus also ψδα is called the street, 2 Samuel 21:12; Proverbs 26:13; Nehemiah 8:1, with Adnot. Halens, p. 178; Luke 10:10 (comp. Matthew 10:14); Esther 4:6. Comp. Lightfoot, Hor. in Matt. p. 54.

The beast has been this long time struggling eagerly concerning Palestine; after his ascent from the bottomless pit he struggles much more. [111] τὰπτώματα in ver. 8, and in the first and second places ver. 9, is the reading of Rec. Text, with h Vulg. Syr. But ABC Memph., in the former two instances, read τὸπτῶμα.— E.

Revelation 11:9

Revelation 11:9. Καὶβλέπουσιν—καὶοὐκἀφήσουσι) The present, followed by another tense. Thus soon after, χαίρουσικαὶεὐφρανθήσονται. Comp. ch. Revelation 12:4, Revelation 13:12.—ἡμέραςτρεῖςἥμισυ) 3½ days, not 3 or 4. This passage, even by itself, affords an irrefragable proof, how scrupulously, that is, how exactly, the interpreter, who trembles at the words of THE LORD, ought to take prophetic numbers, without proverbial roundness of numbers. See Erkl. Offenb., p. 99.

Revelation 11:11

Revelation 11:11. Πνεῦμαζωῆς) So the Septuagint, Genesis 6:17.—εἰσῆλθεναὐτοῖς) Wolf, who is in other respects thoroughly acquainted with Greek, thinks that this reading is unsupported by any example. But Plutarch, πυθομένοιςτοῦτο, δεινὸνεἰσῆλθεμῖσος: Herodotus, a much more ancient authority, τοῖσιἐσελθεῖνἡδονήν: Plato, εἰσέρχεταιαὐτῷδέος. But nevertheless this is rather too remote from the Hebrew idiom. I should prefer to admit εἰσῆλθενἐναὐτοῖς,[112] áí, from the Alex. and Augustan copy, especially since the copyists may easily have written the syllable ἘΝ once only, when it ought to be read twice. Thus Luke 9:46, ΕἸΣῆΛΘΕΔῈΔΙΑΛΟΓΙΣΜῸςἘΝΑὐΤΟῖς, where also ἘΝ is omitted in two copies, of Selden and Wolf. [112] Ἐναὐτοῖς is the reading of A: Αὐτοῖς, C: Εἰςαὐτοὺς, B: “ in eos,” h Vulg.: Επʼ αὐτούς, Rec. Text.— E.

Revelation 11:13

Revelation 11:13. Ὀνόματαἀνθρώπωνχιλιάδεςἑπτά) A frequent apposition: δώδεκαχιλιάδεςἐσφραγισμένοι, ch. Revelation 7:5-6; τρεῖςχιλιάδαςπαραβολὰς, 1 Kings 4:32; ψυχὰςἀνδρῶνἑκατὸνχιλιάδας, 1 Chronicles 5:21.—καὶοἱλοιποὶ, and the remnant) who survived from the decimation; [that is, sixty-three thousand men. A most ample conversion!— V. g.] Baal Turim (as Lightfoot teaches in his Chron. of the New Testament, on John 3) on Numbers 24:8, upon these words, “ He shall consume the nations His enemies, and shall break their bones,” remarks, that the letter φ is gifted with a certain peculiar sign [significancy], which shows beforehand that He will root out the seven nations (namely, of the Canaanites), and in time to come (μςϊιψμαεΰ) the remaining sixty-three nations, that is, all the nations of the world. This passage of the Apocalypse softens the sadness of the omen.[113]—ἔδωκανδόξαν, they gave glory) A mark of their conversion: Jeremiah 13:16.—τῷΘεῷτοῦοὐρανοῦ, to the God of heaven) He is called the Lord of the earth, Revelation 11:4, when He declares His authority on the earth by the two witnesses against the disobedient: He is called the God of heaven, when He not only gives rain from heaven, after a most disastrous drought, but also shows His majesty in heaven, by taking up the two witnesses into heaven. [113] ἔμφοβοιἐγενοντο, were affrighted) This is more desirable to be heard of than the other: in whose case no change takes place, and who do not at all reverence God: Psalms 55:19. Compare also Revelation 16:9.— V. g.

Revelation 11:14

Revelation 11:14. Ἡοὐαὶἡδευτέρα, the second woe) This, according to D. Lange, designates the period of the rage of antichrist, consisting of 42 months. Comm. Ap. f. 221. But the four angels in the Euphrates plainly brought on the second woe. See Erkl. Offenb. p. 73, etc.

Revelation 11:15

Revelation 11:15. [114] ὉἛΒΔΟΜΟς, the seventh) The principal trumpet is that of the seventh angel. This closely approached the very times of the apostles: but it was about to have a long continuance. The near approach of the events, which were about to follow in it, were often viewed by the apostles separately, and held forth by them to the view of the faithful: but in consequence of the length of the interval, scoffers denied the end itself, in which the course of the events was about to issue; while the faithful did not fully comprehend the long continuance of the interval. Each class furnished the apostles with a reason for explaining the mystery more fully: 2 Peter 3:2; 2 Thessalonians 2. [114] ἡοὐαὶἡτρίτη, the third woe) This is predicted finally, ch. Revelation 12:12 : then ch. 13 and 14 it actually follows.— V. g. Whether Gabriel is the angel here meant, we propose in the German Exegesis as a subject of consideration for the reader. And the very name βαψιΰμ agrees; for ΰμ is God, and βαψ a man, strong. Therefore that name exhibits the sum of the message to Mary, Luke 1:31; Luke 1:35; and here of the commencement of the trumpet in heaven: for, ch. Revelation 12:5, there is born υἱὸςἄῤῥην; that is, ΰμβαεψ, Isaiah 9:5. I give no definition; I make no conjecture; I only inquire. But that which follows I affirm: This trumpet is the most important of all, which both of itself has here a most joyful meaning, and renders joyful all the trumpets of the former angels, but only to the inhabitants of heaven.

Wherefore they are not to be heard, who here prefer to interpret sorrowful trumpets, used by the Jews in excommunication, rather than festive trumpets. The injury arising from the abuse of Jewish antiquities, in the explanation of the New Testament, and especially of the Apocalypse, is greater than the advantage arising from the use of the same.

Truth is learned from the very clearness of the text, containing its own αὐτάρκειαν (self-dependent completeness); the abuse introduces errors. We see other examples on ch. Revelation 13:18 (Annot. ii. § 2), and on ch. Revelation 14:20, Revelation 17:9, note 1. It would be better not to have recourse to the books of the Jews, if no better reward for the labour could be carried off from them.—ἐντῷοὐρανῷ, in heaven) This is strictly parallel with that passage of Dan 2:44, “ IN the days of those kings (not, after they shall be destroyed), the God OF HEAVEN shall set up a kingdom.” He is called the God of heaven, as showing His majesty in heaven. Comp. altogether Revelation 11:13, note. Afterwards the action descends to the earth. See shortly afterwards concerning the kingdom of the world.—λέγοντες) See App.

Ed. ii. So ch. Revelation 4:1. Many read, ἡφωνὴλέγων.[115] See also ch. Revelation 5:12, and the remarks which we have made above on ch. Revelation 9:13-14, and Wolf’ s remarks on Revelation 14:7, Revelation 19:1. Dionysius of Alexandria thus expressed his opinion respecting the writer of the Apocalypse, not 200 years afterwards: ΔΙΆΛΕΚΤΟΝΜΈΝΤΟΙΚΑῚΓΛῶΣΣΑΝΟὐΚἈΚΡΙΒῶςἙΛΛΗΝΊΖΟΥΣΑΝΑὐΤΟῦΒΛΈΠΩ, ἈΛΛʼ ἸΔΙΏΜΑΣΙΜῈΝΒΑΡΒΑΡΙΚΟῖςΧΡΏΜΕΝΟΝ, ΚΑΊΠΟΥΚΑῚΣΟΛΟΙΚΊΖΟΝΤΑ. But, says Lightfoot, he forms this judgment concerning dialect and phraseology, who was acquainted with neither, and he censures as a fault that which chiefly commends this book.

For John θεοδίδακτος (being taught of God), everywhere in his Apocalypse assumed the style of the Old Testament: while this man, who was ignorant of the Hebrew language, reckoned as a the whole of that, which was THE DIALECT OF GOD, and believed that that which he could not understand was barbarous.— Op. Posth. f. 145. But yet the readings of the Apocalypse (which present the appearance of a solecism), as Dionysius demonstrates, are ancient, are repeated, and have an analogy to one another: but those which follow the ordinary syntax have been introduced by copyists, many ages after Dionysius.—ἐγένετοἡβασιλείατοῦκόσμου, the kingdom of the world is become) This reading of an early age is much more glorious than that of the hasty copyist, ἐγένοντοαἱβασιλεῖαι,[116] Κ.Τ.Λ. Blemishes of such a character, and of such importance, as I have noticed, ch. Revelation 1:18, Revelation 3:12, Revelation 5:14, Revelation 6:11, Revelation 11:2; Revelation 11:17, Revelation 14:1, Revelation 15:3, Revelation 17:8; Revelation 17:16, Revelation 20:4, Revelation 21:24, Revelation 22:19, etc., remain in those editions, which are eagerly reprinted the revision which applies a remedy to them (I do not complain on my own account) lies neglected. See Pref. § viii.

Admon. 20. We return to the passage.

The kingdoms of the world give way to the kingdom of the world. Thus Obadiah, Obadiah 1:21, and the Psalms repeatedly. Vitringa indeed correctly says, The fulfilment of this oracle is in vain sought in the time of Constantine: Anacr. Ap. p. 512; but at the same time he thinks that this prophecy will be fulfilled after the destruction of the beast. In both points D. Lange assents to him. Here a true analysis of the text is especially necessary: moreover we have presented such a one above, in the Introduction to the Apoc. Number 6.

Many separate the natural sequence of ch. 11 and those which follow; but it vindicates itself. See Erkl. Offenb. p. 71 and following, 552, 564, etc. The third woe, which is set forth in ch. Revelation 12:12, and is described particularly in ch. 13, is long ago in course, of accomplishment: and from things present it is distinguished, what things are past under the trumpet of the seventh angel, and what are still future.—τοῦΚυρίου[117]) See App. Crit. Ed. ii. Κυρίου is here used as a proper name (as Grotius and Le Buy admit), with which that which immediately follows, καὶΧριστοῦαὐτοῦ, best agrees: for the expression is, the Lord’ s Christ, ξωιδιδεδ, not the Christ of OUR Lord. And thus in the Apocalypse the inhabitants of heaven say, God, Lord, our God, the Lord our God; but never, our Lord.

Athanasius, in his Synopsis on this passage, and Rupertus, in his Comm. p. 308, were of the same opinion, if they did not retain the same reading.—ΚΑῚΤΟῦΧΡΙΣΤΟῦΑὐΤΟῦ, and of His Christ, or Anointed) This is the first appellation of Christ in this prophetic Treatise, after the Introduction of the book, namely, in the mention of the Kingdom under the trumpet of the seventh angel. For Christ is called a King antonomastically,[118] as Hiller observes, Syntagm. p. 356. Comp. Brent’ s Homily xlii. on Acts, and Explan. of Catech. p. 114 and following, and p. 23. Elisha the prophet was anointed, 1 Kings 19:16; priests were anointed, Exodus 28:41; but with especial propriety, Kings. Whence the title of Anointed, put absolutely, denotes nothing but a king.

The usual expression is, the Lord’ s anointed, not the anointed king: but [in the case of the priest] the only expression used is, the priest that is anointed, by way of epithet: Leviticus 4:5. Nay, the Anointed is even expressly distinguished from the priest, 1 Samuel 2:35; Psalms 132:16-17.

In the whole Evangelic history, the name, Christ, is never set forth under the title of priest; it very frequently is under the name of king. And moreover, as often as the Messiah is mentioned in the Scripture, there is a reference to his Kingdom. The priestly office and the prophetical also are both contained in the kingly (which by a metaphor is the meaning of Shepherd also: ch. Revelation 12:5). See Hebrews 2:17, note. Among the Gentiles also, one man has often borne the kingly office in addition to the priestly, sometimes under the title of priest, sometimes under that of king. [115] AB Vulg. read λέγοντες. Rec. Text, λέγουσαι, with C.— E. [116] Ἐγένετοἡβασιλεια, ABCh Vulg. Ἐγένοντοαἱβασιλεῖαι, Rec. Text, without good authority.— E. [117] So AC Vulg.: but h, “ Dei.” AC Vulg. and the best authorities read ἡμῶν, in opposition to Bengel.— E. [118] See Appendix on Antonomasia.

Revelation 11:16

Revelation 11:16. ἘνώπιοντοῦθρόνουτοῦΘεοῦ) Thus the greater part of the Manuscripts read,[119] although the more ancient omitted the words ΤΟῦΘΡΌΝΟΥ, leaping from the one ΤΟῦ to the other. The mention of the throne is especially suitable to this place, where the kingdom is spoken of, and where also the thrones of the elders are mentioned.[120] [119] And the margin of Ed. ii., together with the Germ. Vers., follows that reading more confidently than the larger Edition does.— E. B. [120] ἐπὶτὰπρόσωπααὑτῶν, upon their faces) In no other place is this read respecting the elders.— V. g. ACh Vulg. Memph. omit τοῦθρόνον. B Syr. and Rec. Text insert these words.— E.

Revelation 11:17-18

Revelation 11:17-18. Ἐβασίλευσας· καὶτὰἔθνηὠργίσθησαν) Psalms 99:1; Septuagint, Κύριοςἐβασίλευσεν· ὀργιζέσθωσανλαοί. The verb ὀργιζέσθωσαν here answers to the Hebrew øâæ, as Exodus 15:14; 2 Kings 19:28. Comp. 2 Kings 19:27, in which anger is denoted, together with alarm.

Revelation 11:18

Revelation 11:18. Καὶὁκαιρὸς) that is, ἐστίν. For ὁκαιρὸς does not seem here to be joined with ἦλθεν (although often in other places time is both understood to be, and is said to come, and that, in one place, jointly, Psalms 102:14), since that sentence, τὰἔθνηὠργίσθησαν, καιἦλθενἡὀργήσου, is now finished. In like manner, ἐστὶ is understood after the verb ἔρχομαι, ch. Revelation 22:12. In like manner, ὁκαιρὸς (namely, ἐστι) τοῦἄρξασθαιτὸκρίμα, 1 Peter 4:17; πότεὁκαιρόςἐστιν, Mark 13:33.—τῶννεκρῶν, of the dead) of mortals and the departed. The German Exegesis quotes many passages of Scripture speaking in this manner.

Add the son of Sirach, before noticed, on Jude 1:4.—κριθῆναι) This verb, equally with δοῦναικαὶδιαφθεῖραι, is spoken concerning God, and answers to the Hebrew ðùôè, which is likewise spoken of God. Isaiah 66:16; Ezekiel 38:22, in the Hebrew; and Ezekiel 17:20; Ezekiel 20:35-36; Joe 3:2, in the Hebrew, and in the Septuagint, where, however, the reading is not κριθῆναι, but διακριθῆναι; and Jeremiah 2:35; Jeremiah 25:31, in which the Septuagint has κρίνομαι. There is an allusion to the wonderful συγκατάβασις (condescension) of the Supreme Judge, whereby, for the sake of showing the justice of His cause, He blends discussion [“ controversy” ] with His unbending judgment. Ὅπωςἂννικήσῃςἐντῷκρίνεσθαίσε, Romans 3:4, note.

Revelation 11:19

Revelation 11:19. Ὁναὸς) ὁναὸς, ch. Revelation 3:12, Revelation 7:15, is διλμ, the whole of the temple, but in this passage, and henceforth, it is γαιψ, the inner part of the temple,[122] γαψ. [122] τῆςδιαθήκης, of the testament) the covenant which He made with Abraham, Isaac, and Jacob.— V. g.