Revelation 11

Revelation 11:1

A reed (καλαμος). Old word for a growing reed (Matthew 11:7) which grew in immense brakes in the Jordan valley, a writer’s reed (3 John 1:7), a measuring-rod (here, Revelation 21:15; Ezekiel 40:3-6; Ezekiel 42:16-19).

Like a rod (ομοιοςραβδω). See Revelation 2:27; Mark 6:8 for ραβδος.

And one said (λεγων). “Saying” (present active masculine participle of λεγω) is all that the Greek has. The participle implies εδωκεν (he gave), not εδοθη, a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.

Rise and measure (εγειρεκαμετρησον). Present active imperative of εγειρω (intransitive, exclamatory use as in Mr 2:11) and first aorist active imperative of μετρεω. In Ezekiel 42:2ff. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13) before the seventh trumpet (11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense.

There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses Revelation 11:1; Revelation 11:2), the mission of the two witnesses (3-12), the rescue of the remnant (13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16; 2 Corinthians 6:16; Ephesians 2:19). For altar (θυσιαστηριον) see 8:3. Perhaps measuring as applied to “them that worship therein” (τουςπροσκυνουνταςεναυτω) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

Revelation 11:2

The court (τηναυλην). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mr 14:66). This is here the outer court, “which is without the temple” (τηνεξωθεντουναου), outside of the sanctuary, but within the ιερον where the Gentiles could go (carrying out the imagery of the Jerusalem temple).

Leave without (εκβαλεεξωθεν). Literally, “cast without” (second aorist active imperative of εκβαλλω.

Do not measure it (μηαυτηνμετρησηις). Prohibition with μη and the first aorist active (ingressive) subjunctive of μετρεω. This outer court is left to its fate. In Herod’s temple the outer court was marked off from the inner by “the middle wall of partition” (τομεσοιτοιχοντουφραγμου, Ephesians 2:15), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mr 11:17), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them.

They shall tread under foot (πατησουσιν). Future active of πατεω, here to trample with contempt as in Lu 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2; Revelation 21:10; Revelation 22:19) because of 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.

Forty and two months (μηναςτεσσερακοντακαδυο). Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3 1/2 years, 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

Revelation 11:3

I will give (δωσω). Future active of διδωμ. The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7; Revelation 22:12). The idiom that follows is Hebraic instead of either the infinitive after διδωμ as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7; Revelation 13:15; Revelation 16:8 or ινα with the subjunctive (Revelation 9:5; Revelation 19:8) we have καπροφητευσουσιν (and they shall prophesy).

Unto my two witnesses (τοιςδυσινμαρτυσινμου). Dative case after δωσω. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.

Clothed (περιβλημενους). Perfect passive participle of περιβαλλω as often before (Revelation 7:9; Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in -ους, while C has the nominative in -ο. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις agreeing with μαρτυσιν.

In sackcloth (σακκους). Accusative retained with this passive verb as in Revelation 7:9; Revelation 7:13. See 6:12 for σακκος and also Matthew 3:4. The dress suited the message (Matthew 11:21).

Revelation 11:4

The two olive trees (αδυοελαια). The article seems to point to what is known. For this original use of ελαια see Romans 11:17; Romans 11:24. In Zechariah 4:2; Zechariah 4:3; Zechariah 4:14 the lampstand or candlestick (λυχνια) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical.

Standing (εστωτες). Masculine perfect active participle agreeing with ουτο instead of εστωσα (read by P and cursives) agreeing with ελαιακαλυχνια, even though α (feminine plural article) be accepted before ενωπιοντουκυριου (before the Lord).

Revelation 11:5

If any man desireth to hurt them (ετιςαυτουςθελεαδικησα). Condition of first class, assumed to be true, with ε and present active indicative (θελε) “if any one wants to hurt” (αδικησα first aorist active infinitive). It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah’s experience (2 Kings 1:10).

Devoureth (κατεσθιε). “Eats up (down),” present active indicative of κατεσθιω.

If any man shall desire (ετιςθεληση). Condition of third class with ε and first aorist active subjunctive of θελω as in Luke 9:13; Philippians 3:12, but MSS. also read either θελε (present active indicative) or θελησε (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death (δεαυτοναποκτανθηνα, must be killed, first aorist passive infinitive of αποκτεινω with δε).

Revelation 11:6

To shut the heaven (κλεισατονουρανον). First aorist active infinitive of κλειω. As Elijah did by prayer (1 Kings 17:1; Luke 4:25; James 5:17).

That it rain not (ιναμηυετοςβρεχη). Sub-final use of ιναμη with the present active subjunctive of βρεχω, old verb to rain (Matthew 5:45), here with υετος as subject.

During the days (ταςημερας). Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah’s time was three and a half years, just the period here.

Of their prophecy (τηςπροφητειαςαυτων). Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7), but “the execution of the prophetic office” (Swete).

Over the waters (επτωνυδατων). “Upon the waters.” As Moses had (Exodus 7:20).

Into blood (ειςαιμα). As already stated in 8:8 about the third trumpet and now again here.

To smite (παταξα). First aorist active infinitive of πατασσω, used here with εξουσιανεχουσιν (they have power), as is στρεφειν (to turn).

With every plague (ενπασηπληγη). In 1 Kings 4:8, but with reference to the plagues in Egypt.

As often as they shall desire (οσακιςεανθελησωσιν). Indefinite temporal clause with οσακις and modal εαν (= αν) and the first aorist active subjunctive of θελω, “as often as they will.”

Revelation 11:7

When they shall have finished (οταντελεσωσιν). Merely the first aorist active subjunctive of τελεω with οταν in an indefinite temporal clause with no futurum exactum (future perfect), “whenever they finish.”

The beast (τοθηριον). “The wild beast comes out of the abyss” of 9:1f. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 θηρια occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Dan 7:7; Matthew 24:15. Some see Nero redivivus.

He shall make war with them (ποιησεμετ’ αυτωνπολεμον). This same phrase occurs in 12:17 about the dragon’s attack on the woman. It is more the picture of single combat (2:16).

He shall overcome them (νικησεαυτους). Future active of νικαω. The victory of the beast over the two witnesses is certain, as in Daniel 7:21.

And kill them (κααποκτενε). Future active of αποκτεινω. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.”

Revelation 11:8

Their dead bodies lie (τοπτωμααυτων). Old word from πιπτω (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew 14:12), here the singular (some MSS. πτωματα, plural) as belonging to each of the αυτων (their) like στοματοςαυτων (their mouth) in verse 5. So also in verse 9. No word in the Greek for “lie.”

In (επ). “Upon,” as in verse 6, with genitive (τηςπλατειας), the broad way (οδου understood), from πλατυς (broad) as in Matthew 6:5, old word (Revelation 21:21; Revelation 22:2).

Of the great city (τηςπολεωςτηςμεγαλης). Clearly Jerusalem in view of the closing clause (οπου–εσταυρωθη), though not here called “the holy city” as in verse 2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2; Revelation 18:10; Revelation 18:16; Revelation 18:18; Revelation 18:19; Revelation 18:21).

Which (ητις). Which very city, not “whichever.”

Spiritually (πνευματικως). This late adverb from πνευματικος (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God’s message and here in a hidden or mystical (allegorical sense). For this use of πνευματικος see 1 Corinthians 10:3f. Judah is called Sodom in Isaiah 1:9; Ezekiel 16:46; Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).

Where also their Lord was crucified (οπουκαοκυριοςαυτωνεσταυρωθη). First aorist passive indicative of σταυροω, to crucify, a reference to the fact of Christ’s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20).

Revelation 11:9

Men from among (εκτων etc.). No word for “men” (ανθρωπο or πολλο) before εκτων, but it is implied (partitive use of εκ) as in 2:10 and often. See also Revelation 5:9; Revelation 7:9 for this enumeration of races and nations.

Do look upon (βλεπουσιν). Present (vivid dramatic) active indicative of βλεπω.

Three days and a half (ημεραςτρειςκαημισυ). Accusative of extent of time. Hημισυ is neuter singular though ημερας (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3), but there is no necessary correspondence (day for a year). This delight of the spectators “is represented as at once fiendish and childish” (Swete).

Suffer not (ουκαφιουσιν). Present active indicative of αφιω, late form for αφιημ, as in Mr 1:34 (cf. αφεις in Revelation 2:20). This use of αφιημ with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44; John 11:48; John 12:7; John 18:8).

Their dead bodies (ταπτωματααυτων). “Their corpses,” plural here, though singular just before and in verse 8.

To be laid in a tomb (τεθηναειςμνημα). First aorist passive of τιθημ, to place. Μνημα (old word from μιμνησκω, to remind) is a memorial, a monument, a sepulchre, a tomb (Mr 5:3). “In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long” (Beckwith). See Tobit 1:18ff.

Revelation 11:10

They that dwell upon the earth (οκατοικουντεςεπτηςγης). Present active articular participle of κατοικεω, “an Apocalyptic formula” (Swete) for the non-Christian world (Revelation 3:10; Revelation 6:10; Revelation 8:13; Revelation 13:8; Revelation 13:12; Revelation 13:14; Revelation 17:8).

Rejoice (χαιρουσιν). Present active indicative of χαιρω.

Over them (επ’ αυτοις). Locative (or dative) case with επ as in 10:11.

Make merry (ευφραινοντα). Present middle indicative of ευφραινω, old verb (ευ, φρην, jolly mind), as in Luke 15:32; Revelation 12:12; Revelation 18:20. Jubilant jollification over the cessation of the activity of the two prophets.

They shall send gifts to one another (δωραπεμψουσιναλληλοις). Future active of πεμπω with dative αλληλοις. Just as we see it done in Esther 9:19; Esther 9:22; Nehemiah 8:10; Nehemiah 8:12.

Tormented (εβασανισαν). First aorist active indicative of βασανιζω, for which see 9:5. This is the reason (οτ) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (11:3f.) and dread miracles (11:5f.) of these two prophets. “Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed” (Swete).

Revelation 11:11

After the (μετατας etc.). The article τας (the) points back to 11:9.

The breath of life from God (πνευμαζωηςεκτουθεου). This phrase (πνευμαζωης) occurs in Genesis 6:17; Genesis 7:15; Genesis 7:22 of the lower animals, but here there is clearly an allusion to Ezekiel 37:5; Ezekiel 37:10 (also 2 Kings 13:21), where the dead bones lived again.

Entered into them (εισηλθενεναυτοις). Second aorist active indicative of εισερχομα with εν rather than εις after it (cf. Lu 9:46). The prophecy has here become fact (change from future πεμψουσιν to aorist εισηλθεν).

They stood upon their feet (εστησανεπτουςποδαςαυτων). Ingressive second aorist active indicative of ιστημ (intransitive). Reference to Ezekiel 37:10, but with the accusative in place of genitive there after επ as in 2 Kings 13:21.

Fell upon (επεπεσενεπ). Second aorist active indicative of επιπιπτω with repetition of επ. The same prophetic use of the aorist as in εισηλθεν and εστησαν.

Beheld (θεωρουντας). Present active articular participle of θεωρεω. “The spectators were panic-stricken” (Swete).

Revelation 11:12

Saying (λεγουσης). Present active predicate participle of λεγω, feminine genitive agreeing with φωνης, though some MSS. have the accusative φωνηνλεγουσαν, either construction being proper after ηκουσαν (they heard). There is a little evidence for ηκουσα like 12:10 (24 times in the book). Cf. John 5:28.

Come up hither (αναβατεωδε). Second aorist active imperative of αναβαινω. The ascension of these two witnesses is in full view of their enemies, not just in the presence of a few friends as with Christ (Acts 1:9).

They went up (ανεβησαν). Second aorist active indicative of αναβαινω.

In the cloud (εντηνεφελη). As Jesus did (Acts 1:9) and like Elijah (2 Kings 2:11). Their triumph is openly celebrated before their enemies and is like the rapture described by Paul in 1 Thessalonians 4:17.

Revelation 11:13

There was (εγενετο). “There came to pass” (second aorist middle indicative of γινομα). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Ezekiel 37:7; Ezekiel 38:19; Haggai 2:6; Mark 13:8; Hebrews 12:26; Revelation 6:12; Revelation 16:18.

Fell (επεσεν). Second aorist active indicative of πιπτω, to fall. Only the tenth (τοδεκατον) of the city fell. Cf. τοτριτον (the third) in 8:7-12, perhaps a conventional number.

Were killed (απεκτανθησαν). First aorist passive indicative of αποκτεινω as in 9:18.

Seven thousand persons (ονοματαανθρωπωνχιλιαδεςεπτα). This use of ονοματα (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).

Were affrighted (εμφοβοεγενοντο). “Became terrified,” old adjective (εν, φοβος, fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair–a prediction fulfilled more than once in ecclesiastical history” (Swete).

Gave glory (εδωκανδοξαν). First aorist active indicative of διδωμ, when they saw the effect of the earthquake, recognition of God’s power (John 9:24; Acts 12:23; Romans 4:20).

Revelation 11:14

Is past (απηλθεν). Second aorist active indicative of απερχομα. See 9:12 for this use and Revelation 21:1; Revelation 21:4. The second woe (ηουαηδευτερα) is the sixth trumpet (9:12) with the two episodes attached (10:1-11:13).

The third woe (ηουαητριτη, feminine as in 9:12) is the seventh trumpet, which now “cometh quickly” (ερχεταταχυ), for which phrase see Revelation 2:16; Revelation 3:11; Revelation 22:7; Revelation 22:12; Revelation 22:20. Usually pointing to the Parousia.

Revelation 11:15

There followed (εγενοντο). “There came to pass.” There was silence in heaven upon the opening of the seventh seal (8:1), but here “great voices.” Perhaps the great voices are the ζωα of Revelation 4:6; Revelation 5:8.

Saying (λεγοντες). Construction according to sense; λεγοντες, masculine participle (not λεγουσα), though φωνα, feminine. John understood what was said.

Is become (εγενετο). “Did become,” prophetic use of the aorist participle, already a fact. See εγενετο in Lu 19:9.

The kingdom of our Lord and of his Christ (τουκυριουημωνκατουΧριστουαυτου). Repeat ηβασιλεια from the preceding. God the Father is meant here by κυριου (Lord), as αυτου (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.

He shall reign (βασιλευσε). Future active of βασιλευω. God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord’s Anointed (Luke 2:26; Luke 9:20).

Revelation 11:16

The four and twenty elders (οεικοστεσσαρεςπρεσβυτερο). They follow the living creatures (verse 15, if correctly interpreted) in their adoration, as in 4:9ff. Though seated on thrones of their own (4:4), yet they fall upon their faces in every act of worship to God and Christ (Revelation 4:10; Revelation 5:8; Revelation 5:14; Revelation 19:4). Here επταπροσωπααυτων (upon their faces) is added as in 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (ευχαριστουμεν, present active indicative of ευχαριστεω).

Revelation 11:17

O Lord God (Κυριεοθεος). Vocative form κυριε and nominative form οθεος (vocative in use). See Revelation 1:8; Revelation 4:8 for this combination with οπαντοκρατωρ (the Almighty). For οωνκαοην (which art and which wast) see Revelation 1:4; Revelation 1:8; Revelation 4:8; Revelation 16:5.

Thou hast taken (ειληφες). Perfect active indicative of λαμβανω, emphasizing the permanence of God’s rule, “Thou hast assumed thy power.”

Didst reign (εβασιλευσας). Ingressive first aorist active indicative of βασιλευω, “Didst begin to reign.” See this combination of tenses (perfect and aorist) without confusion in Revelation 3:3; Revelation 5:7; Revelation 8:5.

Revelation 11:18

Were wroth (ωργισθησαν). Ingressive first aorist active indicative of οργιζομα, “became angry.” The culmination of wrath against God (Revelation 16:13; Revelation 20:8). Cf. Psalms 2:1; Psalms 2:5; Psalms 2:12; Psalms 99:1; Acts 4:25. John sees the hostility of the world against Christ.

Thy wrath came (ηλθενηοργησου). Second aorist active indicative of ερχομα, the prophetic aorist again. The Dies Irae is conceived as already come.

The time of the dead to be judged (οκαιροςτωννεκρωνκριθηνα). For this use of καιρος see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15; Revelation 20:1-15). The infinitive κριθηνα is the first aorist passive of κρινω, epexegetic use with the preceding clause, as is true also of δουνα (second aorist active infinitive of διδωμ), to give.

Their reward (τονμισθον). This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord’s return (Revelation 22:12), according to each one’s work (1 Corinthians 3:8).

The small and the great (τουςμικρουςκατουςμεγαλους). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουνατονμισθον, though some MSS. have the dative τοιςμικροις, etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5; Revelation 19:18; Revelation 20:12).

To destroy (διαφθειρα). First aorist active infinitive of διαφθειρω, carrying on the construction with καιρος. Note τουςδιαφθειροντας, “those destroying” the earth (corrupting the earth). There is a double sense in διαφθειρω that justifies this play on the word. See 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” (διαφθαρμενοτοννουν). God will destroy the destroyers (1 Corinthians 3:16f.).

Revelation 11:19

Was opened (ηνοιγη). Second aorist passive indicative of ανοιγω, with augment on the preposition as in 15:5. For the sanctuary (ναος) of God in heaven see Revelation 3:12; Revelation 7:15; Revelation 15:5; Revelation 21:22.

Was seen (ωφθη). First aorist passive indicative of οραω.

The ark of his covenant (ηκιβωτοςτηςδιαθηκηςαυτου). The sacred ark within the second veil of the tabernacle (Hebrews 9:4) and in the inner chamber of Solomon’s temple (1 Kings 8:6) which probably perished when Nebuchadrezzar burnt the temple (2 Kings 25:9; Jeremiah 3:16). For the symbols of majesty and power in nature here see also Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 16:18; Revelation 16:21.