Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re11.rwp

Text File | 1993-03-13 | 22KB | 381 lines

11:1 {A reed} (\kalamos\). Old word for a growing reed (#Mt
11:7|) which grew in immense brakes in the Jordan valley, a
writer's reed (#3Jo 1:7|), a measuring-rod (here, #21:15f.; Eze
40:3-6; 42:16-19|). {Like a rod} (\homoios rabdôi\). See #2:27;
Mr 6:8| for \rabdos\. {And one said} (\legôn\). "Saying" (present
active masculine participle of \legô\) is all that the Greek has.
The participle implies \edôken\ (he gave), not \edothê\, a harsh
construction seen in #Ge 22:20; 38:24|, etc. {Rise and measure}
(\egeire kai metrêson\). Present active imperative of \egeirô\
(intransitive, exclamatory use as in #Mr 2:11|) and first aorist
active imperative of \metreô\. In #Eze 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
(#Mr 13:2; Mt 24:2; Lu 21:6|) and which was also attributed to
Stephen (#Ac 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
#1,2|), the mission of the two witnesses (#3-12|), the rescue of
the remnant (#13|). There is a heavenly sanctuary (#7:15; 11:19;
14:15|, etc.), but here \naos\ is on earth and yet not the actual
temple in Jerusalem (unless so interpreted). Perhaps here it is
the spiritual (#3:12; 2Th 2:4; 1Co 3:16f.; 2Co 6:16; Eph
2:19ff.|). For altar (\thusiastêrion\) see #8:3|. Perhaps
measuring as applied to "them that worship therein" (\tous
proskunountas en autôi\) implies a word like numbering, with an
allusion to the 144,000 in chapter 7 (a zeugma).

11:2 {The court} (\tên aulên\). 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" (\tên exôthen tou naou\), outside of the
sanctuary, but within the \hieron\ where the Gentiles could go
(carrying out the imagery of the Jerusalem temple). {Leave
without} (\ekbale exôthen\). Literally, "cast without" (second
aorist active imperative of \ekballô\. {Do not measure it} (\mê
autên metrêsêis\). Prohibition with \mê\ and the first aorist
active (ingressive) subjunctive of \metreô\. 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" (\to
mesoitoichon tou phragmou\, #Eph 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} (\patêsousin\).
Future active of \pateô\, here to trample with contempt as in #Lu
21:24|, even the holy city (#Mt 4:5; Isa 48:2; Ne 11:1|). Charles
thinks that only the heavenly city can be so called here
(#21:2,10; 22:19|) because of #11:8| (Sodom and Gomorrah). But
the language may be merely symbolical. See #Da 9:24|. {Forty and
two months} (\mênas tesserakonta kai duo\). Accusative of extent
of time. This period in #Da 7:25; 12:7|. It occurs in three forms
in the Apocalypse (forty-two months, here and #13:5|; 1260 days,
#11:3; 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.

11:3 {I will give} (\dôsô\). Future active of \didômi\. The
speaker may be God (Beckwith) or Christ (Swete) as in #2:13;
21:6| or his angel representative (#22:7,12ff.|). The idiom that
follows is Hebraic instead of either the infinitive after
\didômi\ as in #2:7; 3:21; 6:4; 7:2; 13:7,15; 16:8| or \hina\
with the subjunctive (#9:5; 19:8|) we have \kai prophêteusousin\
(and they shall prophesy). {Unto my two witnesses} (\tois dusin
martusin mou\). Dative case after \dôsô\. 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} (\periblêmenous\).
Perfect passive participle of \periballô\ as often before
(#7:9,13; 10:1|, etc.). But Aleph A P Q here read the accusative
plural in \-ous\, while C has the nominative in \-oi\. Charles
suggests a mere slip for the nominative, but Hort suggests a
primitive error in early MSS. for the dative \peribeblemenois\
agreeing with \martusin\. {In sackcloth} (\sakkous\). Accusative
retained with this passive verb as in #7:9,13|. See #6:12| for
\sakkos\ and also #Mt 3:4|. The dress suited the message (#Mt
11:21|).

11:4 {The two olive trees} (\hai duo elaiai\). The article seems
to point to what is known. For this original use of \elaia\ see
#Ro 11:17,24|. In #Zec 4:2,3,14| the lampstand or candlestick
(\luchnia\) 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} (\hestôtes\). Masculine perfect active participle
agreeing with \houtoi\ instead of \hestôsai\ (read by P and
cursives) agreeing with \elaiai kai luchniai\, even though \hai\
(feminine plural article) be accepted before \enôpion tou kuriou\
(before the Lord).

11:5 {If any man desireth to hurt them} (\ei tis autous thelei
adikêsai\). Condition of first class, assumed to be true, with
\ei\ and present active indicative (\thelei\) "if any one wants
to hurt" (\adikêsai\ 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 (#2Ki 1:10|). {Devoureth} (\katesthiei\).
"Eats up (down)," present active indicative of \katesthiô\. {If
any man shall desire} (\ei tis thelêsêi\). Condition of third
class with \ei\ and first aorist active subjunctive of \thelô\ as
in #Lu 9:13; Php 3:12|, but MSS. also read either \thelei\
(present active indicative) or \thelêsei\ (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 (\dei auton apoktanthênai\, must
be killed, first aorist passive infinitive of \apokteinô\ with
\dei\).

11:6 {To shut the heaven} (\kleisai ton ouranon\). First aorist
active infinitive of \kleiô\. As Elijah did by prayer (#1Ki 17:1;
Lu 4:25; Jas 5:17|). {That it rain not} (\hina mê huetos
brechêi\). Sub-final use of \hina mê\ with the present active
subjunctive of \brechô\, old verb to rain (#Mt 5:45|), here with
\huetos\ as subject. {During the days} (\tas hêmeras\).
Accusative of extent of time. In #Lu 4:25; Jas 5:17| the period
of the drouth in Elijah's time was three and a half years, just
the period here. {Of their prophecy} (\tês prophêteias autôn\).
Not here the gift of prophecy (#1Co 12:10|) or a particular
prophecy or collection of prophecies (#Re 1:3; 22:7f.|), but "the
execution of the prophetic office" (Swete). {Over the waters}
(\epi tôn hudatôn\). "Upon the waters." As Moses had (#Ex 7:20|).
{Into blood} (\eis haima\). As already stated in #8:8| about the
third trumpet and now again here. {To smite} (\pataxai\). First
aorist active infinitive of \patassô\, used here with \exousian
echousin\ (they have power), as is \strephein\ (to turn). {With
every plague} (\en pasêi plêgêi\). In #1Ki 4:8|, but with
reference to the plagues in Egypt. {As often as they shall
desire} (\hosakis ean thelêsôsin\). Indefinite temporal clause
with \hosakis\ and modal \ean\ (= \an\) and the first aorist
active subjunctive of \thelô\, "as often as they will."

11:7 {When they shall have finished} (\hotan telesôsin\). Merely
the first aorist active subjunctive of \teleô\ with \hotan\ in an
indefinite temporal clause with no _futurum exactum_ (future
perfect), "whenever they finish." {The beast} (\to thêrion\).
"The wild beast comes out of the abyss" of #9:1f|. He reappears
in #13:1; 17:8|. In #Da 7:3| \thêria\ occurs. Nothing less than
antichrist will satisfy the picture here. Some see the
abomination of #Da 7:7; Mt 24:15|. Some see Nero _redivivus_. {He
shall make war with them} (\poiêsei met' autôn polemon\). 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} (\nikêsei autous\). Future active of
\nikaô\. The victory of the beast over the two witnesses is
certain, as in #Da 7:21|. {And kill them} (\kai apoktenei\).
Future active of \apokteinô\. 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."

11:8 {Their dead bodies lie} (\to ptôma autôn\). Old word from
\piptô\ (to fall), a fall, especially of bodies slain in battle,
a corpse, a carcase (#Mt 14:12|), here the singular (some MSS.
\ptômata\, plural) as belonging to each of the \autôn\ (their)
like \stomatos autôn\ (their mouth) in verse #5|. So also in
verse #9|. No word in the Greek for "lie." {In} (\epi\). "Upon,"
as in verse #6|, with genitive (\tês plateias\), the broad way
(\hodou\ understood), from \platus\ (broad) as in #Mt 6:5|, old
word (#Re 21:21; 22:2|). {Of the great city} (\tês poleôs tês
megalês\). Clearly Jerusalem in view of the closing clause
(\hopou--estaurôthê\), though not here called "the holy city" as
in verse #2|, and though elsewhere in the Apocalypse Babylon
(Rome) is so described (#14:8; 16:19; 17:5;
18:2,10,16,18,19,21|). {Which} (\hêtis\). Which very city, not
"whichever." {Spiritually} (\pneumatikôs\). This late adverb from
\pneumatikos\ (spiritual) occurs in the N.T. only twice, in #1Co
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 \pneumatikos\ see #1Co 10:3f|. Judah is called Sodom
in #Isa 1:9f.; Eze 16:46,55|. See also #Mt 10:15; 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} (\hopou kai ho kurios autôn estaurôthê\). First aorist
passive indicative of \stauroô\, 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 (#Joh 15:20|).

11:9 {Men from among} (\ek tôn\ etc.). No word for "men"
(\anthrôpoi\ or \polloi\) before \ek tôn\, but it is implied
(partitive use of \ek\) as in #2:10| and often. See also #5:9;
7:9| for this enumeration of races and nations. {Do look upon}
(\blepousin\). Present (vivid dramatic) active indicative of
\blepô\. {Three days and a half} (\hêmeras treis kai hêmisu\).
Accusative of extent of time. \Hêmisu\ is neuter singular though
\hêmeras\ (days) is feminine as in #Mr 6:23; Re 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} (\ouk aphiousin\). Present active
indicative of \aphiô\, late form for \aphiêmi\, as in #Mr 1:34|
(cf. \apheis\ in #Re 2:20|). This use of \aphiêmi\ with the
infinitive is here alone in the Apocalypse, though common
elsewhere (#Joh 11:44,48; 12:7; 18:8|). {Their dead bodies} (\ta
ptômata autôn\). "Their corpses," plural here, though singular
just before and in verse #8|. {To be laid in a tomb} (\tethênai
eis mnêma\). First aorist passive of \tithêmi\, to place. \Mnêma\
(old word from \mimnêskô\, 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.

11:10 {They that dwell upon the earth} (\hoi katoikountes epi tês
gês\). Present active articular participle of \katoikeô\, "an
Apocalyptic formula" (Swete) for the non-Christian world (#3:10;
6:10; 8:13; 13:8,12,14; 17:8|). {Rejoice} (\chairousin\). Present
active indicative of \chairô\. {Over them} (\ep' autois\).
Locative (or dative) case with \epi\ as in #10:11|. {Make merry}
(\euphrainontai\). Present middle indicative of \euphrainô\, old
verb (\eu, phrên\, jolly mind), as in #Lu 15:32; Re 12:12;
18:20|. Jubilant jollification over the cessation of the activity
of the two prophets. {They shall send gifts to one another}
(\dôra pempsousin allêlois\). Future active of \pempô\ with
dative \allêlois\. Just as we see it done in #Es 9:19,22; Ne
8:10,12|. {Tormented} (\ebasanisan\). First aorist active
indicative of \basanizô\, for which see #9:5|. This is the reason
(\hoti\) 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).

11:11 {After the} (\meta tas\ etc.). The article \tas\ (the)
points back to #11:9|. {The breath of life from God} (\pneuma
zôês ek tou theou\). This phrase (\pneuma zôês\) occurs in #Ge
6:17; 7:15,22| of the lower animals, but here there is clearly an
allusion to #Eze 37:5,10| (also #2Ki 13:21|), where the dead
bones lived again. {Entered into them} (\eisêlthen en autois\).
Second aorist active indicative of \eiserchomai\ with \en\ rather
than \eis\ after it (cf. #Lu 9:46|). The prophecy has here become
fact (change from future \pempsousin\ to aorist \eisêlthen\).
{They stood upon their feet} (\estêsan epi tous podas autôn\).
Ingressive second aorist active indicative of \histêmi\
(intransitive). Reference to #Eze 37:10|, but with the accusative
in place of genitive there after \epi\ as in #2Ki 13:21|. {Fell
upon} (\epepesen epi\). Second aorist active indicative of
\epipiptô\ with repetition of \epi\. The same prophetic use of
the aorist as in \eisêlthen\ and \estêsan\. {Beheld}
(\theôrountas\). Present active articular participle of
\theôreô\. "The spectators were panic-stricken" (Swete).

11:12 {Saying} (\legousês\). Present active predicate participle
of \legô\, feminine genitive agreeing with \phônês\, though some
MSS. have the accusative \phônên legousan\, either construction
being proper after \êkousan\ (they heard). There is a little
evidence for \êkousa\ like #12:10| (24 times in the book). Cf.
#Joh 5:28|. {Come up hither} (\anabate hôde\). Second aorist
active imperative of \anabainô\. 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 (#Ac 1:9|). {They went
up} (\anebêsan\). Second aorist active indicative of \anabainô\.
{In the cloud} (\en têi nephelêi\). As Jesus did (#Ac 1:9|) and
like Elijah (#2Ki 2:11|). Their triumph is openly celebrated
before their enemies and is like the rapture described by Paul in
#1Th 4:17|.

11:13 {There was} (\egeneto\). "There came to pass" (second
aorist middle indicative of \ginomai\). Earthquakes are often
given as a symbol of great upheavals in social and spiritual
order (Swete) as in #Eze 37:7; 38:19; Hag 2:6; Mr 13:8; Heb
12:26f.; Re 6:12; 16:18|. {Fell} (\epesen\). Second aorist active
indicative of \piptô\, to fall. Only the tenth (\to dekaton\) of
the city fell. Cf. \to triton\ (the third) in #8:7-12|, perhaps a
conventional number. {Were killed} (\apektanthêsan\). First
aorist passive indicative of \apokteinô\ as in #9:18|. {Seven
thousand persons} (\onomata anthrôpôn chiliades hepta\). This use
of \onomata\ (names of men here) is like that in #3:4; Ac 1:15|
and occurs in the papyri (Deissmann, _Bible Studies_, p. 196f.).
{Were affrighted} (\emphoboi egenonto\). "Became terrified," old
adjective (\en, phobos\, fear) as in #Lu 24:5; Ac 10:4; 24:5|. "A
general movement toward Christianity, induced by fear or
despair--a prediction fulfilled more than once in ecclesiastical
history" (Swete). {Gave glory} (\edôkan doxan\). First aorist
active indicative of \didômi\, when they saw the effect of the
earthquake, recognition of God's power (#Joh 9:24; Ac 12:23; Ro
4:20|).

11:14 {Is past} (\apêlthen\). Second aorist active indicative of
\aperchomai\. See #9:12| for this use and #21:1,4|. The second
woe (\hê ouai hê deutera\) is the sixth trumpet (#9:12|) with the
two episodes attached (#10:1-11:13|). {The third woe} (\hê ouai
hê tritê\, feminine as in #9:12|) is the seventh trumpet, which
now "cometh quickly" (\erchetai tachu\), for which phrase see
#2:16; 3:11; 22:7,12,20|. Usually pointing to the Parousia.

11:15 {There followed} (\egenonto\). "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 \zôa\ of #4:6ff.; 5:8|. {Saying} (\legontes\). Construction
according to sense; \legontes\, masculine participle (not
\legousai\), though \phônai\, feminine. John understood what was
said. {Is become} (\egeneto\). "Did become," prophetic use of the
aorist participle, already a fact. See \egeneto\ in #Lu 19:9|.
{The kingdom of our Lord and of his Christ} (\tou kuriou hêmôn
kai tou Christou autou\). Repeat \hê basileia\ from the
preceding. God the Father is meant here by \kuriou\ (Lord), as
\autou\ (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} (\basileusei\). Future active of
\basileuô\. God shall reign, but the rule of God and of Christ is
one as the kingdom is one (#1Co 15:27|). Jesus is the Lord's
Anointed (#Lu 2:26; 9:20|).

11:16 {The four and twenty elders} (\hoi eikosi tessares
presbuteroi\). 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 (#4:10; 5:8,14;
19:4|). Here \epi ta prosôpa autôn\ (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 (\eucharistoumen\, present active
indicative of \eucharisteô\).

11:17 {O Lord God} (\Kurie ho theos\). Vocative form \kurie\ and
nominative form \ho theos\ (vocative in use). See #1:8; 4:8| for
this combination with \ho pantokratôr\ (the Almighty). For \ho ôn
kai ho ên\ (which art and which wast) see #1:4,8; 4:8; 16:5|.
{Thou hast taken} (\eilêphes\). Perfect active indicative of
\lambanô\, emphasizing the permanence of God's rule, "Thou hast
assumed thy power." {Didst reign} (\ebasileusas\). Ingressive
first aorist active indicative of \basileuô\, "Didst begin to
reign." See this combination of tenses (perfect and aorist)
without confusion in #3:3; 5:7; 8:5|.

11:18 {Were wroth} (\ôrgisthêsan\). Ingressive first aorist
active indicative of \orgizomai\, "became angry." The culmination
of wrath against God (#16:13ff.; 20:8f.|). Cf. #Ps 2:1,5,12;
99:1; Ac 4:25ff|. John sees the hostility of the world against
Christ. {Thy wrath came} (\êlthen hê orgê sou\). Second aorist
active indicative of \erchomai\, the prophetic aorist again. The
_Dies Irae_ is conceived as already come. {The time of the dead
to be judged} (\ho kairos tôn nekrôn krithênai\). For this use of
\kairos\ see #Mr 11:13; Lu 21:24|. By "the dead" John apparently
means both good and bad (#Joh 5:25; Ac 24:21|), coincident with
the resurrection and judgment (#Mr 4:29; Re 14:15ff.; 20:1-15|).
The infinitive \krithênai\ is the first aorist passive of
\krinô\, epexegetic use with the preceding clause, as is true
also of \dounai\ (second aorist active infinitive of \didômi\),
to give. {Their reward} (\ton misthon\). This will come in the
end of the day (#Mt 20:8|), from God (#Mt 6:1|), at the Lord's
return (#Re 22:12|), according to each one's work (#1Co 3:8|).
{The small and the great} (\tous mikrous kai tous megalous\). The
accusative here is an anacoluthon and fails to agree in case with
the preceding datives after \dounai ton misthon\, though some
MSS. have the dative \tois mikrois\, etc. John is fond of this
phrase "the small and the great" (#13:16; 19:5,18; 20:12|). {To
destroy} (\diaphtheirai\). First aorist active infinitive of
\diaphtheirô\, carrying on the construction with \kairos\. Note
\tous diaphtheirontas\, "those destroying" the earth (corrupting
the earth). There is a double sense in \diaphtheirô\ that
justifies this play on the word. See #19:2|. In #1Ti 6:5| we have
those "corrupted in mind" (\diaphtharmenoi ton noun\). God will
destroy the destroyers (#1Co 3:16f.|).

11:19 {Was opened} (\ênoigê\). Second aorist passive indicative
of \anoigô\, with augment on the preposition as in #15:5|. For
the sanctuary (\naos\) of God in heaven see #3:12; 7:15; 15:5ff.;
21:22|. {Was seen} (\ôphthê\). First aorist passive indicative of
\horaô\. {The ark of his covenant} (\hê kibôtos tês diathêkês
autou\). The sacred ark within the second veil of the tabernacle
(#Heb 9:4|) and in the inner chamber of Solomon's temple (#1Ki
8:6|) which probably perished when Nebuchadrezzar burnt the
temple (#2Ki 25:9; Jer 3:16|). For the symbols of majesty and
power in nature here see also #6:12; 8:5; 11:13; 16:18,21|.