‏ Revelation of John 8

 And when he opened ( κα οταν ηνοιξεν ). Here modal  αν is used with  οτε (used about the opening of the preceding six seals), but  οταν is not here rendered more indefinite, as is sometimes true (Mr 3:11; Re 4:9), but here and possibly (can be repetition) in Mr 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973).

 There followed a silence ( εγενετο σιγη ). Second aorist middle of  γινομα. "There came silence." Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See 10:4.

 About the space of half an hour ( ως ημιωρον ). Late and rare word ( ημ, half,  ωρα, hour), here only in N.T. Accusative of extent of time.

 Stand ( εστηκασιν ). Perfect active of  ιστημ (intransitive). Another "hebdomad" so frequent in the Apocalypse. The article (the seven angels) seems to point to seven well-known angels. In Enoch 20:7 the names of seven archangels are given (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and "angels of the Presence" is an idea like that in Isa 63:9. We do not know precisely what is John's idea here.

 Seven trumpets ( επτα σαλπιγγες ). We see trumpets assigned to angels in Mt 24:31; 1Th 4:16; 1Co 15:52; Re 4:1, 4. See also the use of trumpets in Jos 6:13; Joe 2:1. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

 Another angel ( αλλος αγγελος ). Not one of the seven of verse 2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6.

 Stood ( εσταθη ). Ingressive first aorist passive of  ιστημ (intransitive), "took his place."

 Over the altar ( επ του θυσιαστηριου ). See 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Lu 1:11; possibly also Re 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative  επ το θυσιαστηριον.

 A golden censer ( λιβανωτον χρυσουν ). Old word for frankincense (from  λιβανος, Mt 2:11; Re 18:13), but here alone in N.T. and for censer, as is plain by the use of  χρυσουν (golden) with it. Cf. 1Ki 7:50.

 Much incense ( θυμιαματα πολλα ). See 5:8 for  θυμιαμα (the aromatic substance burnt, also in 18:13), but here for the live coals on which the incense falls.

 That he should add ( ινα δωσε ). Sub-final clause (subject of  εδοθη, was given, singular because  θυμιαματα neuter plural) with  ινα and the future active indicative of  διδωμ, to give, instead of  δω, the second aorist subjunctive.

 Unto the prayers ( ταις προσευχαις ). Dative case. In 5:18 the  θυμιαματα are the prayers.

 Upon the golden altar ( επ το θυσιαστηριον το χρυσουν το ). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Ex 30:1ff.; Le 4:17). Note triple article here  το (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

 The smoke ( ο καπνος ). Old word, in N.T. only Ac 2:19; Re 8:4; 9:2f., 17f.; 14:11; 15:8; 18:9, 18; 19:3. Here from the incense in the angel's hand.

 With the prayers ( ταις προσευχαις ). So associative-instrumental case, but it may be dative as in verse 3 (for).

 Taketh ( ειληφεν ). Vivid dramatic perfect active indicative of  λαμβανω as in 5:7, "has taken." The angel had apparently ]aid aside the censer. Hardly merely the pleonastic use of  λαμβανω (Joh 19:23). John pictures the scene for us.

 Filled ( εγεμισεν ). He drops back to the narrative use of the first aorist active indicative of  γεμιζω.

 With the fire ( εκ του πυρος ), live coals from the altar (cf. Isa 6:6).

 Cast ( εβαλεν ). Second aorist active indicative of  βαλλω. See Ge 19:24 (Sodom); Eze 10:2 and Christ's bold metaphor in Lu 12:49. See this use of  βαλλω also in Re 8:7; 12:4, 9, 13; 14:19.

 Followed ( εγενοντο ). Came to pass naturally after the casting of fire on the earth. Same three elements in 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps  φωνα, the voices of the storm (wind, etc.).

 Prepared themselves ( ητοιμασαν αυτους ). First aorist active indicative of  ετοιμαζω. They knew the signal and got ready.

 To sound ( ινα σαλπισωσιν ). Sub-final (object) clause with  ινα and the first aorist ingressive active subjunctive of  σαλπιζω. The infinitive could have been used.

 Sounded ( εσαλπισεν ). First aorist active indicative of  σαλπιζω, repeated with each angel in turn (8:8, 10, 12; 9:1, 13; 11:15).

 Hail and fire mingled with blood ( χαλαζα κα πυρ μεμιγμενα εν αιματ ). Like the plague of hail and fire in Ex 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Ex 7:17ff.; Ps 106:35). The old feminine word  χαλαζα (hail) is from the verb  χαλαω, to let down (Mr 2:4), in N.T. only in Re 8:7; 11:19; 16:21. The perfect passive participle  μεμιγμενα (from  μιγνυμ, to mix) is neuter plural because of  πυρ (fire).

 Were cast ( εβληθη ). First aorist passive singular because  χαλαζα and  πυρ treated as neuter plural. "The storm flung itself on the earth" (Swete).

 Was burnt up ( κατεκαη ). Second aorist (effective) passive indicative of  κατακαιω, old verb to burn down (effective use of  κατα, up, we say). Repeated here three times for dramatic effect. See 7:1-3 about the trees and 9:4 where the locusts are forbidden to injure the grass.

 As it were ( ως ). "As if," not a great mountain, but a blazing mass as large as a mountain.

 Burning with fire ( πυρ καιομενον ). Present middle participle of  καιω. Somewhat like Enoch 18:13, but perhaps with the picture of a great volcanic eruption like that of Vesuvius in A.D. 79. Strabo tells of an eruption B.C. 196 which made a new island (Palaea Kaumene).

 Became blood ( εγενετο αιμα ). Like the Nile in the first plague (Ex 7:20ff.). Cf. also 16:3.

 Of the creatures ( των κτισματων ). See 5:13 for this word  κτισμα. Even they that had life ( τα εχοντα ψυχας ). Here the nominative articular participle is in apposition with the genitive  κτισματων, as often in this book. See Ex 7:20 for the destruction of fish, and Zep 1:3.

 Was destroyed ( διεφθαρησαν ). Second aorist passive indicative of  διαφθειρω, old compound, to corrupt, to consume, to destroy (perfective use of  δια ), also 11:18. The plural  πλοιον just before the verb makes the idea plural.

 Burning as a torch ( καιομενος ως λαμπας ). See 4:5; Mt 2:2, perhaps a meteor, striking at the fresh-water supply (rivers  ποταμων, springs  πηγας ) as in the first Egyptian plague also.

 Wormwood ( ο Αψινθος ). Absinthe. Usually feminine ( η ), but masculine here probably because  αστηρ is masculine. Only here in N.T. and not in LXX ( πικρια, bitterness,  χολη, gall, etc.) except by Aquila in Pr 5:4; Jer 9:15; 23:15. There are several varieties of the plant in Palestine.

 Became wormwood ( εγενετο εις αψινθον ). This use of  εις in the predicate with  γινομα is common in the LXX and the N.T. (16:19; Joh 16:20; Ac 5:36).

 Of the waters ( εκ των υδατων ). As a result of ( εκ ) the use of the poisoned waters.

 Were made bitter ( επικρανθησαν ). First aorist passive indicative of  πικραινω. Old verb (from  πικρος, bitter), as in 10:9f. In a metaphorical sense to embitter in Col 3:19.

 Was smitten ( επληγη ). Second aorist passive indicative of  πλησσω, old verb (like  πληγη plague), here only in N.T.

 That should be darkened ( ινα σκοτισθη ). Purpose clause with  ινα and the first aorist passive subjunctive of  σκοτιζω, from  σκοτος (darkness) as in Mt 24:29, but  σκοτοω in Re 9:2.

 And the day should not shine ( κα η ημερα μη φανη ). Negative purpose clause with  ινα μη and the first aorist active subjunctive of  φαινω, to shed light upon, as in 18:23, not the second aorist passive subjunctive  φανη with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Ex 10:21).

 An eagle ( ενος αετου ). "One eagle," perhaps  ενος ( εις ) used as an indefinite article (9:13; 18:21; 19:17). See 4:7 also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (De 28:49; Ho 8:1; Hab 1:8).

 Flying in mid-heaven ( πετομενου εν μεσουρανηματ ). Like the angel in 14:6 and the birds in 19:17.  Μεσουρανημα (from  μεσουρανεω to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.

 Woe, woe, woe ( ουαι, ουαι, ουα ). Triple because three trumpets yet to come. In 18:10, 16, 19 the double  ουα is merely for emphasis.

 For them that dwell on the earth ( τους κατοικουντας ). Accusative of the articular present active participle of  κατοικεω, is unusual (Aleph Q here and also in 12:12) as in Mt 11:21. There is even a nominative in 18:10.

 By reason of the other voices ( εκ των λοιπων φωνων ). "As a result of ( εκ ) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" ( των τριων αγγελων των μελλοντων σαλπιζειν ).

‏ Revelation of John 9

 Fallen ( πεπτωκοτα ). Perfect active participle of  πιπτω, already down. In Lu 10:18 note  πεσοντα (constative aorist active, like a flash of lightning) after  εθεωρουν and in Re 7:2 note  αναβαινοντα (present active and linear, coming up, picturing the process) after  ειδον.

 Of the pit of the abyss ( του φρεατος της αβυσσου ).  Αβυσσος is an old adjective (alpha privative and  βυθος, depth, without depth), but  η αβυσσος (supply  χωρα place), the bottomless place. It occurs in Ro 10:7 for the common receptacle of the dead for Hades (Sheol), but in Lu 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Re 9:1, 2, 11; 11:7; 17:8; 20:1, 3.  Φρεαρ is an old word for well or cistern (Lu 14:5; Joh 4:11f.) and it occurs in Re 9:1f. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

 Opened ( ηνοιξεν ). First aorist active indicative of  ανοιγνυμ. With the "key" ( κλεις ).

 As the smoke of a great furnace ( ως καπνος καμινου μεγαλης ). The plague of demonic locusts is here turned loose.  Καμινος is old word for a smelting-furnace, already in 1:15.

 Were darkened ( εσκοτωθη ). First aorist passive indicative of  σκοτοω, old causative verb from  σκοτος, in N.T. only here, 16:10; Eph 4:18.

 By reason of ( εκ ). "Out of," as a result of (8:13).

 Locusts ( ακριδες ). Also verse 7 and already in Mt 3:4; Mr 1:6 (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Ex 10:13ff.) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts" (Swete).

 The scorpions ( ο σκορπιο ). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in Lu 10:19; 11:12; Re 9:3, 5, 10. The scorpion ranks with the snake as hostile to man.

 It was said ( ερρεθη ). First aorist passive indicative of  ειπον.

 That they should not hurt ( ινα μη αδικησουσιν ). Sub-final (object clause subject of  ερρεθη ) with  ινα μη and the future active of  αδικεω as in 3:9; 8:3. Vegetation had been hurt sufficiently by the hail (8:7).

 But only such men as ( ε μη τους ανθρωπους οιτινες ). "Except (elliptical use of  ε μη, if not, unless) the men who (the very ones who)." For this use of  οστις see 1:7; 2:24; 20:4.

 The seal of God upon their foreheads ( την σφραγιδα του θεου επ των μετωπων ). Provided for in 7:3ff. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

 That they should not kill them ( ινα μη αποκτεινωσιν αυτους ). Sub-final object clause (subject of  εδοθη ) with  ινα μη and the subjunctive of  αποκτεινω either present (continued action) or aorist (constative, form the same), the usual construction with  ινα. The locusts are charged to injure men, but not to kill them.

 But that they should be tormented ( αλλ' ινα βασανισθησοντα ). Sub-final clause again with  ινα, but this time with the first future passive indicative (like 3:9; 6:4; 8:3; 13:12) of  βασανιζω, old verb, to test metals (from  βασανος, Mt 4:24) by touchstone, then to torture like Mt 8:29, further in Re 11:10; 12:2; 14:10; 20:10.

 Five months ( μηνας πεντε ). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).

 Torment ( βασανισμος ). Late word for torture, from  βασανιζω, in N.T. only in Re 9:5; 14:11; 18:7, 10, 15. The wound of the scorpion was not usually fatal, though exceedingly painful.

 When it striketh a man ( οταν παιση ανθρωπον ). Indefinite temporal clause with  οταν and the first aorist active subjunctive of  παιω (Mt 26:51), old verb, to smite, "whenever it smites a man."

 Men ( ο ανθρωπο ). Generic use of the article (men as a class).

 Shall not find it ( ου μη ευρησουσιν αυτον ). Strong double negative  ου μη with the future active indicative according to Aleph Q, but  ευρωσιν (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in Job 3:21; Jer 8:3. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the  βασανισμος of an evil conscience" (Swete).

 They shall desire to die ( επιθυμησουσιν αποθανειν ). Future active of  επιθυμεω, a climax to  ζητησουσιν (they shall seek), to desire vehemently. Paul in Php 1:23 shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here.

 Fleeth ( φευγε ). Vivid futuristic present active indicative of  φευγω. Even death does not come to their relief.

 The shapes ( τα ομοιωματα ). Old word from  ομοιοω, to make like (from  ομοιος, like), likeness, in N.T. only here, Ro 5:14; Php 2:7, "the likenesses were like" ( ομοια ).  Hομοιωμα is "midway between  μορφη and  σχημα " (Lightfoot).

 Unto horses ( ιπποις ). Associative-instrumental case, as is the rule with  ομοιος (1:15; 2:18; 4:6ff.; 9:10, 19; 11:1; 13:2, 11), but with the accusative in 1:13; 14:14. So also  ομοιο χρυσω (like gold) in this same verse.

 Prepared for war ( ητοιμασμενοις εις πολεμον ). Perfect passive participle of  ετοιμαζω. This imagery of war-horses is like that in Joe 2:4f. "The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German Heupferd (hay horse), and in Italian cavalett a little horse" (Vincent).

 As it were crowns ( ος στεφανο ). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (4:4; 6:2; 12:1; 14:14). These locusts of the abyss have another peculiar feature.

 As men's faces ( ως προσωπα ανθρωπων ). Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man" (Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

 They had ( ειχαν ). Imperfect active, late form as in Mr 8:7 in place of the usual  ειχον.

 As hair of women ( ως τριχας γυναικων ). That is long hair (1Co 11:15), with no reference to matters of sex at all, for  ανθρωπων just before is used, not  ανδρων (men as distinct from women). Perhaps the antennae of the locust were unusually long.

 As the teeth of lions ( ως λεοντων ). Supply  ο οδοντες (the teeth) before  λεοντων. See Joe 1:6. The locust is voracious.

 As it were breastplates of iron ( ως θωρακας σιδερους ). The  θωραξ was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Re 9:9, 17; 1Th 5:8; Eph 6:14). The armour for the breastplate was usually of iron ( σιδερους, Re 2:27), but with the locusts it only seemed to be so ( ως ). However, the scaly backs and flanks of the locusts do resemble coats of mail. "The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation" (Swete).

 The sound of their wings ( η φωνη των πτερυγων ). Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of resisting them.

 As the sound of chariots, of many horses rushing to war ( ως φωνη αρματων ιππων πολλων τρεχοντων εις πολεμον ). Both metaphors here, the clatter and clangour of the chariot wheels and the prancing of the horses are found in Joe 2:4f.  Τρεχοντων is present active predicate participle of  τρεχω, to run. Cf. 2Ki 7:6; Jer 47:3.

 Tails ( ουρας ). Old word, in N.T. only in Re 9:10, 19; 12:4.

 Like unto scorpions ( ομοιας σκορπιοις ). Aleph A wrongly have  ομοιοις (agreeing with  σκορπιοις instead of with  ουρας ). It is a condensed idiom for "like unto the tails of the scorpions" as we have it in 13:11 (cf. Mt 5:20; 1Jo 2:2).

 Stings ( κεντρα ). Old word from  κεντρεω (to prick, to sting), in N.T. only here, Ac 26:14 (about Paul); 1Co 15:55 (about death). It is used "of the spur of a cock, the quill of the porcupine, and the stings of insects" (Vincent). It was the goad used for oxen (Pr 26:3; Ac 26:14).

 In their tails ( εν ταις ουραις αυτων ). This locates "their power to hurt" ( η εξουσια αυτων αδικησα, infinitive here,  ινα αδικησουσιν in 9:4) in their tails. It might have been in other organs.

 As king ( βασιλεα ). Predicate accusative and anarthrous. In Pr 30:27 it is stated that the locust has no king, but this is not true of these demonic locusts. Their king is "the angel of the abyss (verse 1) whose orders they obey."

 His name is ( ονομα αυτω ). "Name to him" (nominative absolute and dative, as in 6:8).

 In Hebrew ( Εβραιστ ). Adverb as in 16:16; Joh 5:2; 19:13, 17, 20; 20:16.  Αβαδδων. A word almost confined to the Wisdom books (Job 26:6; Ps 88:11; Pr 15:11). It is rendered in the LXX by  Απωλεια, destruction.

 In the Greek tongue ( εν τη Hελληνικη ). With  γλωσση or  διαλεκτω understood. As usual, John gives both the Hebrew and the Greek.

 Apollyon ( Απολλυων ). Present active masculine singular participle of  απολλυω, meaning "destroying," used here as a name and so "Destroyer," with the nominative case retained though in apposition with the accusative  ονομα. The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly.

 The first woe ( η ουα η μια ). Note feminine gender ascribed to the interjection  ουα as in 11:14, perhaps because  θλιψις is feminine, though we really do not know. Note also the ordinal use of  μια (one) like  πρωτη (first) as in 6:1; Mr 16:2.

 There come yet two Woes ( ερχετα ετ δυο Ουα ). Singular number  ερχετα instead of  ερχοντα, though  δυο ουα. It is true that  ουα is an interjection and indeclinable, but it is here used with  δυο and is feminine just before, and not neuter.

 A voice ( φωνην μιαν ). For  μιαν as indefinite article see 8:13. Accusative case here after  ηκουσα, though genitive in 8:13, a distinction between sound and sense sometimes exists (Ac 9:7; 22:9), but not here as the words are clearly heard in both instances.

 From ( εκ ). "Out of the horns." Note triple use of the genitive article here as of the accusative article with this identical phrase in 8:3 ("the altar the golden the one before the throne").

 One saying to the sixth angel ( λεγοντα τω εκτω ). Accusative masculine singular active participle of  λεγω, personifying  φωνην and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case).

 Which had the trumpet ( ο εχων την σαλπιγγα ). Nominative case in apposition with  αγγελω (dative), the same anomalous phenomenon in 2:20; 3:12; 14:12. Swete treats it as a parenthesis, like 4:1; 11:15.

 Loose ( λυσον ). First aorist (ingressive) active imperative of  λυω, "let loose." Another group of four angels (7:1) like Ac 12:4, described here "which are bound" ( τους δεδεμενους ). Perfect passive articular participle of  δεω, evidently the leaders of the demonic horsemen (9:15ff.) as the four angels let loose the demonic locusts (7:1ff.), both quaternions agents of God's wrath.

 At the great river Euphrates ( επ τω ποταμω τω μεγαλω Ευφρατη ). A regular epithet of the Euphrates (16:12; Ge 15:18; De 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.

 Were loosed ( ελυθησαν ). First aorist (ingressive) passive indicative of  λυω, "were let loose."

 Which had been prepared ( ο ητοιμασμενο ). Perfect passive articular participle of  ετοιμαζω, to make ready ( ετοιμος ), in a state of readiness prepared by God (12:6; 16:12; Mt 25:34).

 For the hour and day and month and year ( εις την ωραν κα ημεραν κα μηνα κα ενιαυτον ). For this use of  εις with  ητοιμασμενον see 2Ti 2:21. All preparation over, the angels are waiting for the signal to begin.

 That they should kill ( ινα αποκτεινωσιν ). The same idiom in verse 5 about the fifth trumpet, which brought torture. This one brings death.

 Of the horsemen ( του ιππικου ). Old adjective  ιππικος from  ιππος (horse), equestrian. The neuter articular singular  το ιππικον, the horse or the cavalry in contrast with  το πεζικον (the infantry), here only in N.T. For the numbers here see on 5:11; 7:4.

 And thus I saw in the vision ( κα ουτως ειδον εν τη ορασε ). Nowhere else does John allude to his own vision, though often in Dan. (Da 7:2; 8:2, 15; 9:21).

 Having ( εχοντας ). Accusative masculine plural of  εχω, probably referring to the riders ( τους καθημενους επ' αυτων ) rather than to the horses ( τους ιππους ).

 Breastplates as of fire and of hyacinth and of brimstone ( θωρακας πυρινους κα υακινθινους κα θειωδεις ). There is no  ως (as) in the Greek, but that is the idea of these three adjectives which are only metaphors.  Πυρινος is an old adjective (from  πυρ, fire), here only in N.T.  Hυακινθος is also an old word (from  υακινθος, hyacinth, then of a sapphire stone Re 21:20), of a red color bordering on black, here only in the N.T.  Θειωδης is a late word (from  θειον, brimstone), sulphurous, here only in N.T.

 As the heads of lions ( ως κεφαλα λεοντων ). This of the horses, war-horses as always in the Bible except in Isa 28:28. These horses likewise have "fire and smoke and brimstone" ( θειον, brimstone, is old word, in N.T. only in Rev. and Lu 17:29) proceeding ( εκπορευετα, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.

 By these three plagues ( απο των τριων πληγων τουτων ). Our "plague" or stroke from  πλησσω, as in Lu 10:30 and often in Rev. (9:20; 11:6; 15:1, 6, 8; 16:9; 18:4, 8; 22:18). It is used in Ex 11:1ff. for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses.

 Was killed ( απεκτανθησαν ). First aorist passive indicative of  αποκτεινω, to kill, third person plural, though  το τριτον is neuter singular because a collective idea. See same form in verse 20.

 The power ( η εξουσια ). As in 2:26; 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents" ( α γαρ ουρα αυτων ομοια οφεσιν ). Associative-instrumental case  οφεσιν after  ομοια.  Οφις is old word for snake (Mt 7:10).

 Having heads ( εχουσα κεφαλας ). Feminine present active participle of  εχω, agreeing with  ουρα (tails).

 With them ( εν αυταις ). Instrumental use of  εν. Surely dreadful monsters.

 Repented not ( ου μετενοησαν ). First aorist active indicative of  μετανοεω. The two-thirds of mankind still spared did not change their creed or their conduct.

 Of the works ( εκ των εργων ). For this use of  εκ after  μετανοεω see 2:21; 9:21; 16:11. By "works" ( εργων ) here idolatries are meant, as the next verse shows.

 That they should not worship ( ινα μη προσκυνησουσιν ). Negative purpose clause with  ινα μη and the future active of  προσκυνεω as in 9:5.

 Devils ( τα δαιμονια ). Both in the O.T. (De 32:17; Ps 96:5; 106:37) and in the N.T. (1Co 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. "The idols" ( τα ειδωλα 1Jo 5:21, from  ειδος, form, appearance) represented "demons," whether made of gold ( τα χρυσα ) or of silver ( τα αργυρα ) or of brass ( τα χαλκα ) or of stone ( τα λιθινα ) or of wood ( τα ξυλινα ). See Da 5:23 for this picture of heathen idols. The helplessness of these idols, "which can neither see nor hear nor walk" ( α ουτε βλεπειν δυναντα ουτε ακουειν ουτε περιπατειν ), is often presented in the O.T. (Ps 113:12ff.; 115:4).

 Of their murders ( εκ των φονων αυτων ). Heads the list, but "sorceries" ( εκ των φαρμακων ) comes next.  Φαρμακον was originally enchantment, as also in Re 21:8, then drug. For  φαρμακια see Re 18:34; Ga 5:20. The two other items are fornication ( πορνειας ) and thefts ( κλεμματων, old word from  κλεπτω, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in Mr 7:21; Ga 5:20; Re 21:8; 22:15. Our word "pharmacy" as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about "patent medicines."

‏ Revelation of John 10

 Another strong angel ( αλλον αγγελον ισχυρον ). But the seventh trumpet does not sound till 11:15. This angel is not one of the seven or of the four, but like the other strong angel in 5:2; 18:21 or the other angel in 14:6, 15. The sixth trumpet of 9:13 ends in 9:21. The opening of the seventh seal was preceded by two visions (chapter Re 7) and so here the sounding of the seventh trumpet (11:15) is preceded by a new series of visions (10:1-11:14).

 Coming down out of heaven ( καταβαινοντα εκ του ουρανου ). Present active participle of  καταβαινω picturing the process of the descent as in 20:1 (cf. 3:12).

 Arrayed with a cloud ( περιβεβλημενον νεφελην ). Perfect passive participle of  περιβαλλω with accusative case retained as in 7:9, 13. Not proof that this angel is Christ, though Christ will come on the clouds (1:7) as he ascended on a cloud (Ac 1:9). God's chariot is in the clouds (Ps 104:3), but this angel is a special messenger of God's.

 The rainbow ( η ιρις ). See 4:3 for this word. The construction here is changed from the accusative to the nominative.

 As the sun ( ως ο ηλιος ). The very metaphor applied to Christ in 1:16.

 As pillars of fire ( ως στυλο πυρος ). Somewhat like the metaphor of Christ in 1:15, but still no proof that this angel is Christ. On  στυλος see 3:12; Ga 2:9.

 And he had ( κα εχων ). This use of the participle in place of  ειχεν (imperfect) is like that in 4:7f.; 12:2; 19:12; 21:12, 14, a Semitic idiom (Charles), or as if  καταβαινων (nominative) had preceded in place of  καταβαινοντα.

 A little book ( βιβλαριδιον ). A diminutive of  βιβλαριον (papyri), itself a diminutive of  βιβλιον (5:1) and perhaps in contrast with it, a rare form in Hermas and Re 10:2, 9, 10. In 10:8 Tischendorf reads  βιβλιδαριον, diminutive of  βιβλιδιον (Aristophanes) instead of  βιβλιον (Westcott and Hort). The contents of this little book are found in 11:1-13.

 Open ( ηνεωιγμενον ). See Eze 2:9f. Perfect (triple reduplication) passive participle of  ανοιγω, in contrast to the closed book in 5:1. There also we have  επ (upon)  την δεξιαν (the right hand), for it was a large roll, but here the little open roll is held in the hand ( εν τη χειρ ), apparently the left hand (verse 5).

 He set ( εθηκεν ). First aorist active indicative of  τιθημ. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot ( τον ποδα τον δεξιον ) being on the sea ( επ της θαλασσης ) and the left ( τον ευωνυμον ) upon the land ( επ της γης ). It makes a bold and graphic picture.

 As a lion roareth ( ωσπερ λεων μυκατα ). Only instance of  ωσπερ in the Apocalypse, but  ως in the same sense several times. Present middle indicative of  μυκαομα, an old onomatopoetic word from  μυ or  μοο (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1Pe 5:8 we have  ωρυομα. Homer uses  μυκαομα for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. 1:10; 5:2, 12; 6:10; 7:2, 10, etc.

 The seven thunders ( α επτα βροντα ). A recognized group, but not explained here, perhaps John assuming them to be known. For  βροντα see already 4:5; 6:1; 8:5. In Ps 29 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea.

 Their voices ( τας εαυτων φωνας ). Cognate accusative with  ελαλησαν and  εαυτων (reflexive) means "their own." In Joh 12:28 the voice of the Father to Christ was thought by some to be thunder.

 I was about to write ( ημελλον γραφειν ). Imperfect active of  μελλω (double augment as in Joh 4:47; 12:33; 18:32) and the present (inchoative) active infinitive of  γραφω, "I was on the point of beginning to write," as commanded in 1:11, 19.

 Seal up ( σφραγισον ). Aorist active imperative of  σφραγιζω, tense of urgency, "seal up at once."

 And write them not ( κα μη αυτα γραψηις ). Prohibition with  μη and the ingressive aorist active subjunctive of  γραφω, "Do not begin to write." It is idle to conjecture what was in the utterances. Compare Paul's silence in 2Co 12:4.

 Standing ( εστωτα ). Second perfect active participle of  ιστημ (intransitive). John resumes the picture in verse 2.

 Lifted up ( ηρεν ). First aorist active indicative of  αιρω, to lift up.

 To heaven ( εις τον ουρανον ). Toward heaven, the customary gesture in taking a solemn oath (Ge 14:22; De 32:40; Da 12:7).

 Sware ( ωμοσεν ). First aorist indicative of  ομνυω to swear.

 By him that liveth ( εν τω ζωντ ). This use of  εν after  ομνυω instead of the usual accusative (Jas 5:12) is like the Hebrew (Mt 5:34, 36). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; 4:9, 10; 15:7). This oath proves that this angel is not Christ.

 Who created ( ος εκτισεν ). First aorist active indicative of  κτιζω, a reference to God's creative activity as seen in Ge 1:1ff.; Ex 20:11; Isa 37:16; 42:5; Ps 33:6; 145:6, etc.

 That there shall be time no longer ( οτ χρονος ουκετ εστα ). Future indicative indirect discourse with  οτ. But this does not mean that  χρονος (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7), in answer to the question, "How long?" (6:10).

 When he is about to sound ( οταν μελλη σαλπιζειν ). Indefinite temporal clause with  οταν and the present active subjunctive of  μελλω and the present (inchoative) active infinitive of  σαλπιζω, "whenever he is about to begin to sound" (in contrast to the aorist in 11:15).

 Then ( κα ). So in apodosis often (14:10).

 Is finished ( ετελεσθη ). First aorist passive indicative of  τελεω, proleptic or futuristic use of the aorist as in 1Co 7:28. So also 15:1.

 The mystery of God ( το μυστηριον του θεου ). This same phrase by Paul in 1Co 2:1; Col 2:2. Here apparently the whole purpose of God in human history is meant.

 According to the good tidings which he declared ( ως ευηγγελισεν ). "As he gospelized to," first aorist active indicative of  ευαγγελιζω, a rare use of the active as in 14:6 with the accusative. See the middle so used in Ga 1:9; 1Pe 1:12. See Am 3:7; Jer 7:25; 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.

 Again speaking and saying ( παλιν λαλουσαν κα λεγουσαν ). Present active predicate participles feminine accusative singular agreeing with  ην (object of  ηκουσα ), not with  φωνη (nominative) as most of the cursives have it ( λαλουσα κα λεγουσα ). Ordinarily it would be  ελαλε κα ελεγεν. See 4:1 for like idiom. This is the voice mentioned in verse 4. No great distinction is to be made here between  λαλεω and  λεγω.

 Go, take ( Hυπαγε λαβε ). Present active imperative of  υπαγω and second aorist active imperative of  λαμβανω. The use of  υπαγε (exclamation like  ιδε ) is common in N.T. (Mt 5:24; 8:4; 19:21; Joh 4:16; 9:7). Charles calls it a Hebraism (16:1). Note the repeated article here ( το ) referring to the open book in the hand of the angel (verse 2), only here  βιβλιον is used, not the diminutive of  βιβλαριδιον of verses 2, 9, 10.

 I went ( απηλθα ). Second aorist active indicative ( -α form), "I went away" ( απ- ) to the angel. John left his position by the door of heaven (4:1).

 That he should give ( δουνα ). Second aorist active infinitive of  διδωμ, indirect command after  λεγων (bidding) for  δος in the direct discourse (second aorist active imperative second person singular). This use of  λεγω to bid occurs in 13:14; Ac 21:21.

 He saith ( λεγε ). Dramatic vivid present active indicative of  λεγω.

 Take it and eat it up ( λαβε κα καταφαγε αυτο ). Second aorist (effective) active imperatives of  λαμβανω and  κατεσθιω (perfective use of  κατα, "eat down," we say "eat up"). See the same metaphor in Eze 3:1-3; Jer 15:6f. The book was already open and was not to be read aloud, but to be digested mentally by John.

 It shall make thy belly bitter ( πικρανε σου την κοιλιαν ). Future active of  πικραινω, for which verb see 8:11; 10:10; Col 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.

 Sweet as honey ( γλυκυ ως μελ ). For the sweetness of the roll see Ps 19:10f.; 119:103. "Every revelation of God's purposes, even though a mere fragment, a  βιβλαριδιον, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.

 I took--and ate it up ( ελαβον--κα κατεφαγον αυτο ). Second aorist active indicatives of the same verbs to show John's prompt obedience to the command. The order of the results is here changed to the actual experience (sweet in the mouth, bitter in the belly). The simplex verb  εφαγον (I ate) is now used, not the compound  κατεφαγον (I ate up).

 They say ( λεγουσιν ). Present active of vivid dramatic action and the indefinite statement in the plural as in 13:16; 16:15. It is possible that the allusion is to the heavenly voice (10:4, 8) and to the angel (10:9).

 Thou must prophesy again ( δε σε παλιν προφητευσα ). Not a new commission (1:19), though now renewed. C.f. Eze 4:7; 6:2; Jer 1:10. The  παλιν (again) points to what has preceded and also to what is to come in 11:15. Here it is predictive prophecy ( προφητευσα, first aorist active infinitive of  προφητευω ).

 Over ( επ ). In the case, in regard to as in Joh 12:16 (with  γραφω ), not in the presence of ( επ with genitive, Mr 13:9) nor against ( επ with the accusative, Lu 22:53). For this list of peoples see 5:9, occurring seven times in the Apocalypse.

‏ Revelation of John 11

 A reed ( καλαμος ). 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 ( ομοιος ραβδω ). See 2:27; Mr 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 Ge 22:20; 38:24, etc.

 Rise and measure ( εγειρε κα μετρησον ). Present active imperative of  εγειρω (intransitive, exclamatory use as in Mr 2:11) and first aorist active imperative of  μετρεω. 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  ναος 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 ( θυσιαστηριον ) see 8:3. Perhaps measuring as applied to "them that worship therein" ( τους προσκυνουντας εν αυτω ) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

 The court ( την αυλην ). 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" ( την εξωθεν του ναου ), outside of the sanctuary, but within the  ιερον where the Gentiles could go (carrying out the imagery of the Jerusalem temple).

 Leave without ( εκβαλε εξωθεν ). Literally, "cast without" (second aorist active imperative of  εκβαλλω.

 Do not measure it ( μη αυτην μετρησηις ). 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" ( το μεσοιτοιχον του φραγμου, 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 ( πατησουσιν ). Future active of  πατεω, 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 ( μηνας τεσσερακοντα κα δυο ). 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.

 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.

 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 Eze 37:7; 38:19; Hag 2:6; Mr 13:8; Heb 12:26f.; Re 6:12; 16:18.

 Fell ( επεσεν ). Second aorist active indicative of  πιπτω, to fall. Only the tenth ( το δεκατον ) of the city fell. Cf.  το τριτον (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 ( ονοματα ανθρωπων χιλιαδες επτα ). This use of  ονοματα (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 ( εμφοβο εγενοντο ). "Became terrified," old adjective ( εν, φοβος, 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 ( εδωκαν δοξαν ). First aorist active indicative of  διδωμ, when they saw the effect of the earthquake, recognition of God's power (Joh 9:24; Ac 12:23; Ro 4:20).

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

 The third woe ( η ουα η τριτη, feminine as in 9:12) is the seventh trumpet, which now "cometh quickly" ( ερχετα ταχυ ), for which phrase see 2:16; 3:11; 22:7, 12, 20. Usually pointing to the Parousia.

 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 4:6ff.; 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 ( του κυριου ημων κα του Χριστου αυτου ). Repeat  η βασιλεια 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 (1Co 15:27). Jesus is the Lord's Anointed (Lu 2:26; 9:20).

 The four and twenty elders ( ο εικοσ τεσσαρες πρεσβυτερο ). 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  επ τα προσωπα αυτων (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 ).

 O Lord God ( Κυριε ο θεος ). Vocative form  κυριε and nominative form  ο θεος (vocative in use). See 1:8; 4:8 for this combination with  ο παντοκρατωρ (the Almighty). For  ο ων κα ο ην (which art and which wast) see 1:4, 8; 4:8; 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 3:3; 5:7; 8:5.

 Were wroth ( ωργισθησαν ). Ingressive first aorist active indicative of  οργιζομα, "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 ( ηλθεν η οργη σου ). 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 ( ο καιρος των νεκρων κριθηνα ). For this use of  καιρος 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  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 ( τον μισθον ). 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 ( τους μικρους κα τους μεγαλους ). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after  δουνα τον μισθον, though some MSS. have the dative  τοις μικροις, etc. John is fond of this phrase "the small and the great" (13:16; 19:5, 18; 20:12).

 To destroy ( διαφθειρα ). First aorist active infinitive of  διαφθειρω, carrying on the construction with  καιρος. Note  τους διαφθειροντας, "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 1Ti 6:5 we have those "corrupted in mind" ( διαφθαρμενο τον νουν ). God will destroy the destroyers (1Co 3:16f.).

 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 3:12; 7:15; 15:5ff.; 21:22.

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

 The ark of his covenant ( η κιβωτος της διαθηκης αυτου ). 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.