Revelation of John 11:3-12
I will give ( δωσω ). Future active of διδωμ. 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 διδωμ as in 2:7; 3:21; 6:4; 7:2; 13:7, 15; 16:8 or ινα with the subjunctive (9:5; 19:8) we have κα προφητευσουσιν (and they shall prophesy).Unto my two witnesses ( τοις δυσιν μαρτυσιν μου ). 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 (7:9, 13; 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 7:9, 13. See 6:12 for σακκος and also Mt 3:4. The dress suited the message (Mt 11:21).
The two olive trees ( α δυο ελαια ). The article seems to point to what is known. For this original use of ελαια see Ro 11:17, 24. In Zec 4:2, 3, 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 ελαια κα λυχνια, even though α (feminine plural article) be accepted before ενωπιον του κυριου (before the Lord).
If any man desireth to hurt them ( ε τις αυτους θελε αδικησα ). 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 (2Ki 1:10).
Devoureth ( κατεσθιε ). "Eats up (down)," present active indicative of κατεσθιω.
If any man shall desire ( ε τις θεληση ). Condition of third class with ε and first aorist active subjunctive of θελω as in Lu 9:13; Php 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 ( δε αυτον αποκτανθηνα, must be killed, first aorist passive infinitive of αποκτεινω with δε ).
To shut the heaven ( κλεισα τον ουρανον ). First aorist active infinitive of κλειω. As Elijah did by prayer (1Ki 17:1; Lu 4:25; Jas 5:17).
That it rain not ( ινα μη υετος βρεχη ). Sub-final use of ινα μη with the present active subjunctive of βρεχω, old verb to rain (Mt 5:45), here with υετος as subject.
During the days ( τας ημερας ). 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 ( της προφητειας αυτων ). 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 ( επ των υδατων ). "Upon the waters." As Moses had (Ex 7:20).
Into blood ( εις αιμα ). 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 εξουσιαν εχουσιν (they have power), as is στρεφειν (to turn).
With every plague ( εν παση πληγη ). In 1Ki 4:8, but with reference to the plagues in Egypt.
As often as they shall desire ( οσακις εαν θελησωσιν ). Indefinite temporal clause with οσακις and modal εαν (= αν ) and the first aorist active subjunctive of θελω, "as often as they will."
When they shall have finished ( οταν τελεσωσιν ). 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 ( το θηριον ). "The wild beast comes out of the abyss" of 9:1f. He reappears in 13:1; 17:8. In Da 7:3 θηρια 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 ( ποιησε μετ' αυτων πολεμον ). 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 ( νικησε αυτους ). Future active of νικαω. The victory of the beast over the two witnesses is certain, as in Da 7:21.
And kill them ( κα αποκτενε ). 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."
Their dead bodies lie ( το πτωμα αυτων ). Old word from πιπτω (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Mt 14:12), here the singular (some MSS. πτωματα, plural) as belonging to each of the αυτων (their) like στοματος αυτων (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 ( της πλατειας ), the broad way ( οδου understood), from πλατυς (broad) as in Mt 6:5, old word (Re 21:21; 22:2).
Of the great city ( της πολεως της μεγαλης ). 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 (14:8; 16:19; 17:5; 18:2, 10, 16, 18, 19, 21).
Which ( ητις ). Which very city, not "whichever."
Spiritually ( πνευματικως ). This late adverb from πνευματικος (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 πνευματικος 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 ( οπου κα ο κυριος αυτων εσταυρωθη ). 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 (Joh 15:20).
Men from among ( εκ τÂων etc.). No word for "men" ( ανθρÂωπο or πολλο ) before εκ τÂων, but it is implied (partitive use of εκ ) as in 2:10 and often. See also 5:9; 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 ( ημερας τρεις κα ημισυ ). Accusative of extent of time. Hημισυ is neuter singular though ημερας (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 ( ουκ αφιουσιν ). Present active indicative of αφιω, late form for αφιημ, as in Mr 1:34 (cf. αφεις in Re 2:20). This use of αφιημ with the infinitive is here alone in the Apocalypse, though common elsewhere (Joh 11:44, 48; 12:7; 18:8).
Their dead bodies ( τα πτωματα αυτων ). "Their corpses," plural here, though singular just before and in verse 8.
To be laid in a tomb ( τεθηνα εις μνημα ). 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.
They that dwell upon the earth ( ο κατοικουντες επ της γης ). Present active articular participle of κατοικεω, "an Apocalyptic formula" (Swete) for the non-Christian world (3:10; 6:10; 8:13; 13:8, 12, 14; 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 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 ( δωρα πεμψουσιν αλληλοις ). Future active of πεμπω with dative αλληλοις. Just as we see it done in Es 9:19, 22; Ne 8:10, 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).
After the ( μετα τας etc.). The article τας (the) points back to 11:9.
The breath of life from God ( πνευμα ζωης εκ του θεου ). This phrase ( πνευμα ζωης ) 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 ( εισηλθεν εν αυτοις ). 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 ( εστησαν επ τους ποδας αυτων ). Ingressive second aorist active indicative of ιστημ (intransitive). Reference to Eze 37:10, but with the accusative in place of genitive there after επ as in 2Ki 13:21.
Fell upon ( επεπεσεν επ ). 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).
Saying ( λεγουσης ). Present active predicate participle of λεγω, feminine genitive agreeing with φωνης, though some MSS. have the accusative φωνην λεγουσαν, either construction being proper after ηκουσαν (they heard). There is a little evidence for ηκουσα like 12:10 (24 times in the book). Cf. Joh 5:28.
Come up hither ( αναβατε ωδε ). 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 (Ac 1:9).
They went up ( ανεβησαν ). Second aorist active indicative of αναβαινω.
In the cloud ( εν τη νεφελη ). 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.
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