VERSE 1 Then there was given me a measuring rod like a staff; and someone said (Kai. evdo,qh moi ka,lamoj o[moioj r`a,bdw|( le,gwn [conj kai + aor.pass.ind.3s. didomi give; cf. Rev.6:2,4,8,11; 7:2; 8:3; 9:1,3,5; 11:1,2; 13:5,7,14,15; 16:8; 19:8; 20:4 + pro.dat.m.s. ego "me" + noun nom.m.s. kalamos reed (Lk.7:24); staff (Matt.27:29); measuring rod (Rev.11:1); reed pen (3 Jn.13) + adj.nom.m.s. homoios resembling, like + noun dat.f.s. hrabdos rod, staff; as an instrument of punishment (1Cor.4:21); walking stick (Heb. 11:21); symbol of rulership (Heb.1:8); shepherd’s authority over sheep (Rev.2;27) + pres.act.part.nom.m.s. lego say], "Get up and measure the temple of God and the altar, and those who worship in it [:Egeire kai. me,trhson to.n nao.n tou/ qeou/ kai. to. qusiasth,rion kai. tou.j proskunou/ntaj evn auvtw/ [pres.act.imper.2s. egeiro wake up; get up + conj kai + aor.act.ind.2s. metreo measure; take dimensions + art.w/noun acc.m.s. naos temple (inner sanctum) + art.w/noun gen.m.s. theos God + conj kai + art.w/noun acc.nt.s. thusiasterion altar + conj kai + art.w/pres.act.part.acc.m.p. proskuneo worship; worshiper + prep en + pro.loc.m.s. autos it]).

ANALYSIS: VERSE 1

1. The vision that began in 10:1 continues through chapter 11.
2. As in chapter 10 with the eating of the little scroll, John acts as a participant and not a mere spectator.
3. John receives a "measuring rod" or literally a "reed" which is a plant with a hollow stalk that was used for measuring because of its light weight.
4. Ezekiel apparently used a reed nine feet in length for measuring (Ezek. 42:16-19).
5. The plant grew in the Jordan Valley sometimes to a height of 15 to 20 feet.
6. The "reed" (kalmos) resembled a "staff" or "rod", an implement for walking or leaning.
7. The text does not specify from whom John received the "measuring rod," but it was probably the same person who spoke the words introduced by "saying."
8. The unexpressed agent of the verb "was given" could be God or most probably the angel of chapter 10 who commissioned John to continue with the Revelation of Jesus Christ.
9. The strong angel who last dealt with John in 10:9-11 is the most natural agent to give John a reed and to command him to measure the temple and altar and people in it.
10. No one has entered or left the scene since chapter 10.
11. Only the angel was present to give John the reed, so he must be the one giving him the added instructions in 11:1-2.
12. Some late MSS try to solve this dilemma by inserting the words "and the angel stood" just before the participle "saying," but the reading shows no sign of being original.
13. It is reflected in the KJV version.
14. The angel’s word to John is for him to rise and measure the temple of God, the altar, and the worshippers in the temple.
15. Once again John receives an invitation to become a participant in the action (cf. 1:12; 5:4; 7:14; 10:9-11; 19:10).
16. He is to perform a symbolic action.
17. It is pretty obvious that obtaining physical dimensions was not the purpose of John’s assignment, so a number of interpreters have purposed that the measuring is a symbol for preservation from danger.
18. Similar purposes for measuring in Ezek. 40:2-43:12 and Zech. 2:1-8 support this possibility.
19. Yet this view raises the question, from whom are the temple and its worshippers to be protected?
20. The very next verse tells of the trampling of the city by the Gentiles.
21. No physical dimensions are forthcoming from John’s activity (cf. 21:16-17), so "measure" must point to something else.
22. Since the non-measurement of 11:2 symbolizes territory that is profane, the measuring must be a mark of God’s favor.
23. In other words, John’s measuring distinguishes between God’s favor toward the sanctuary, the altar, the their worshippers and His disapproval of all that is of Gentile orientation due to the profanation of the holy city.
24. This distinction shows in the case of the two witnesses who in association with the sanctuary and the altar enjoy God’s favor (11:5-6, 11-12) and their Gentile foes who kill them only to see them brought back to life and translated into heaven (11:11) followed by a devastating earthquake.
25. The two witnesses enjoy God’s favor but even they are allowed to suffer martyrdom.
26. So the measuring is an object lesson of how entities favored by God will fare during the Gentile occupation and oppression.
27. The noun translated "temple" refers more specifically to the inner sanctum, because v. 2 distinguishes the outer precinct of the temple complex as something separate from it.
28. The inner court of the Herodian temple had a division for the priests where the bronze altar stood, one for the Jews, and one for the women.
29. Between these three and the court of the Gentiles was a low wall erected to keep Gentiles from the inner court.
30. This is the temple that will exist during the 7 year tribulation.
31. The antichrist or false messiah will be permitted to erect an idol of himself in the inner most sanctum (e.g. Most Holy Place) at the very midpoint of the period (cf. Dan. 9:27; 12:11; 2Thess. 2:4; Rev. 13:14-15).
32. This allows for a distinction between the physical temple and the worshippers in it.
33. Jesus prophesied with respect to this temple and its desecration (Matt. 24:13).
34. "The altar" must be the one where the people could gather, that being the bronze altar in the court of the sanctuary.
35. References of the noun to the golden altar of incense throughout the book of Revelation poses no problem for this identification, because elsewhere in the book the altar is in heaven and is associated with prayer.
36. That altar corresponds to the golden altar of incense in the Holy Place which was located before the veil separating the Most Holy Place from the Holy Place.
37. In the Most Holy Place was one piece of furniture, the Ark of the Covenant.
38. In the Holy Place was the Table of Showbread, the golden Lampstand, and the golden Altar of Incense.
39. The physical dimensions of the Most Holy Place and the Bronze Altar are given in the OT.
40. The tribulational temple will no doubt correspond to those dimensions.
41. Since the focus here is upon the Most Holy Place as noted by the noun naos, the bronze altar and the worshippers is may be surmised that during the first half of the tribulation that temple ritual will revived along with the correct meaning of the reality behind the ritual.
42. This will also be the fruit of the prophetic ministry of the two witnesses.
43. God will favor this worship keeping it operational during the first half of the tribulation before it is replaced by the worship of the Antichrist.
44. The message of the bronze altar is the message of the cross which the Jews will be open to during the tribulation.
45. The Bronze Altar is where all of the Levitical sacrifices were performed.
46. Again, it speaks of the Cross and the doctrines of soteriology.
47. The Most Holy Place speaks of heaven and access thereto.
48. The bronze altar is where the people gather and where the ancient ritual will be revived.
49. A regenerate priesthood will be put in place during the first half of the tribulation when God removes Jacob’s blindness with respect to Who and What Christ is.
50. The combination of "measure" with "the worshippers" is a figure of speech called "zeugma" (Bullinger).
51. This is defined as a verb governing more than one object, on of which does not fit the verbal idea.
52. The verb "to measure" (metreo) is appropriate for inanimate objects, but not for a congregation.
53. The appropriate verb would be "count" of "number."
54. These worshippers in John’s vision represent a future adjusted remnant in Israel who will come to saving faith and worship God in spirit and truth in the first half of the tribulation.
55. They will be the people who come to saving faith under the ministry of the two witnesses whose ministry is detailed in verses 3 thru 12.
56. Also remember that this company will include those Jews who will constitute the 144,000 of chapter 7.
57. Their converts will be people who come to saving faith in the 2^nd half of the tribulation.
58. Only priests could enter the Holy Place and Most Holy Place of the temple.
59. The people gathered in the outer court where the Bronze Altar was situated.

VERSE 2 "Leave out the court which is outside the temple and do not measure it (kai. th.n auvlh.n th.n e;xwqen tou/ naou/ e;kbale e;xwqen kai. mh. auvth.n metrh,sh|j [conj kai + art.w/noun acc.f.s. aule courtyard, court (outer) art.w/adj./adv. exothen outside + art.w/noun gen.m.s. nasos temple (inner) + aor.act.imper.2s. ekballo throw out; leave out + conj kai + neg me + pro.acc.f.s. aute "it" + aor.act.imper.2s. metero measure], for it has been given to the nations; and they will tread under foot the holy city for forty-two months [o[ti evdo,qh toi/j e;qnesin( kai. th.n po,lin th.n a`gi,an path,sousin mh/naj tessera,konta Îkai.Ð du,o [conj hoti for (reason) + aor.pass.ind.3s. didomi give + art.w/noun dat.nt.p. ethnos nation + conj kai + art.w/noun acc.f.s. polis city + art/w/adj.acc.f.s. hagios holy + fut.act.ind.3p. pateo step on; "tread" + noun acc.m.p. men month + adj.acc.m.p. tesserakonta forty + conj kai + adj.acc.m.p. duo two]).

ANALYSIS: VERSE 2

1. John was not to measure the outer court.
2. The outer court was an uncovered yard outside a house.
3. Usually there were two courts, an outer one between the door and the street and an inner one surrounded by buildings (cf. Lk. 1:22; Mk. 14:66).
4. The reference here is to the outer court, outside the main sanctuary, but still within the general temple precincts.
5. By divine design this area was abandoned to the unbelieving nations.
6. Gentiles could enter this area but not the inner court(s).
7. The distinction in the measuring and non-measuring is between believing Jews and unbelieving Gentiles associated with the city of Jerusalem during the first half of the Tribulation.
8. The verb translated "leave out" in the directive to John is used in the NT of repudiation (cf. Lk. 4:29; 13:28; 20:15; Jn. 6:37; 9:34-35; Acts 7:58).
9. It denotes the absence of favor (cf. Matt. 22:13; 25:30; 3 Jn 10).
10. To remain unmeasured amounts to the exclusion from divine favor.
11. The speaker (angel) proceeds to cite the reason for the exclusion.
12. The causal "for" reveals that the outer court of the tribulation temple sees a lot of Gentile traffic.
13. During the first half of the tribulation or for the first 42 months of the seven year tribulation Gentiles "will tread the holy city" of Jerusalem.
14. The noun "Gentiles" refers to all peoples outside the Jewish race and is used here in the same fashion as in 11:18 (cf. 14:8; 19:15; 20:3).
15. On the whole this group of visitors is unbelieving and hostile to the God of Israel and her new found faith.
16. The "holy city" is the literal modern city of Jerusalem.
17. If the temple is on earth the city must be on earth.
18. Currently there is no temple, but that will change between now and the first half of the tribulation.
19. There is no indication as to exactly when the tribulation temple will be erected, but it must be in time for the first half of the tribulation, that we can say for certain.
20. This cannot be the heavenly Jerusalem as it has no temple (cf. Rev. 21:22).
21. A little later in this chapter, further evidence that this is the earthly Jerusalem surfaces in the identification of the city with the one where the Lord was crucified (11:8).
22. The objection that the Romans destroyed the city some 25 years before John wrote is offset by the fact that there are prophesies that tell of a rebuilt Jerusalem and a third commonwealth in time for the events leading up to Christ’s return.
23. The issue of the forty-two months" revolves around whether it is in reference to the first or second half of the 7 year tribulation.
24. Seven years equates to eight-four months, half of which is forty-two months.
25. Other expressions of time are employed in Revelation that are the equivalent to the forty-two months.
26. There are the 1260 days (11:3; 12:6), the enigmatic "times and time and half a time" (12:14), and the other mention of the forty-two months (13:5).
27. The literal understanding of the forty-two months is based on the interpretation of Daniel 9:24-27 which deals with the prophecy of the seventy weeks of years culminating in the establishment of the messianic kingdom.
28. The first half of the tribulation, calculated here as forty-two months, will be a time when Jewish worship will proceed as indicated by the measuring of the sanctuary, the bronze altar, and the worshippers.
29. If this denotes divine favor, then the worship must be in accordance with the Law of Moses both in form and in substance.
30. This worship will not be corrupted by false theological assumptions.
31. This worship will come to an abrupt halt when the Beast establishes his image in the Most Holy Place (cf. Dan. 9:27; 2Thess. 2:4).
32. Jewish control in Jerusalem is not absolute during the first three and one half years, even as it is not absolute during pre-Rapture times beginning with the establishment of the Jewish state in 1948.
33. The measuring and the non-measuring is simultaneous.
34. A continuation of Jewish worship while the rest of the city is tread on by Gentile visitors is not impossible.
35. Even today Gentiles visit the holy city for a variety of reasons (tourism, business, diplomacy, etc.).
36. Even during the period of the ministry of the two witnesses and the intense Gentile (and Jewish) opposition to their activity, the temple will enjoy the re-establishment of bonafide worship.
37. Only as a result of a treaty sponsored by the Antichrist at the midpoint will this worship be shut down.
38. This interpretation is consistent with the symbolic significance of John’s measuring and non-measuring.
39. During the final forty-two months the symbolism would be that of non-measuring of all the items specified in verses 1 and 2.
40. Gentile intrusion into the holy city began in Roman times and continues to the 2^nd Advent and is duly noted in Jesus’ expression in Lk. 21:24: "and they (Jewish people) will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled."
41. The expression "and they will tread under foot" (fut.act.ind.3p. pateo) does not require utter destruction or domination of the city by Gentile peoples.
42. It only requires a Gentile presence in the city that is characterized by negative volition.
43. We know there will be an influx of believing Jews migrating to the State of Israel during this time, principally from the US (cf. Jer. 50:28 "There is a sound of fugitives and refugees from the land of Babylon, to declare in Zion the vengeance of the LORD our God, vengeance for His temple."

Ministry of the Two Witnesses (vv. 3-13)

VERSE 3 "And I will grant authority to my two witnesses (kai. dw,sw toi/j dusi.n ma,rtusi,n mou [conj kai + fut.act.ind.1s. didomi give; "grant" + art.w/adj.dat.m.p. duo two + noun dat.m.p. martus witness + pro.gen.m.s. ego "My], and they will prophesy for twelve hundred and sixty days, clothed in sackcloth [kai. profhteu,sousin h`me,raj cili,aj diakosi,aj e`xh,konta peribeblhme,noi sa,kkouj [conj kai + fut.act.ind.3p. propheteuo prophesy + noun acc.f.p. hemera day + adj.acc.f.p. chilios thousand + adj.acc.f.p. diakosioi two hundred + adj.acc.f.p. ezekonta sixty + perf.mid.part.nom.m.p. periballo clothe + noun acc.m.p. sakkos haircloth; worn by mourners and prophets])."

ANALYSIS: VERSE 3

1. In the second half of the tribulation, the Gentile authority represented by the leader of the revived Roman empire, will tread under foot not only the city of Jerusalem ("the holy city"), but will tread under foot the temple proper, including the inner sanctum.
2. The language of verse 2 anticipates Gentile intrusion into the city but not the temple.
3. The areas of the temple reserved for Jewish access is what John measured in his vision.
4. This area and its worshippers represent that which is favored by God.
5. This suggests that the Jewish worship which is suspended by the Gentile authority is honoring to God and not merely the old ritual without reality that so characterized the Jewish worship at the 1^st Advent.
6. So the forty-two months of verse 2 relates to the first half of the tribulation and not to the second half as some think.
7. The connection between the temple and the two witnesses of verses 3-13 is not immediately apparent, but the connection of the two entities by a simple kai ("and") requires some kind of relationship.
8. That relationship is implied rather than made explicit.
9. The forty-two months of verse 2 is the same as the 1260 days of verse 3.
10. Jewish sovereignty over the rebuilt temple prevails during the first half of the tribulation.
11. How are we to account for the spiritual dynamic of the temple worship considering the fact that the Jews remain in a state of unbelief with respect to their true Messiah all the way to the close of the church age (i.e., the Rapture)?
12. Those who serve the temple (i.e. priests) and those who worship there in spirit and truth are the product or fruit of the ministry of the two witnesses during the first half of the tribulation.
13. Previously in this book we surmised the ministry of the 144,000 Jewish evangelists (chap. 7) during the second half of the tribulation is the fruit of the ministry of the two prophets.
14. We also concluded from that chapter that the Gentile multitude seen in heaven at the very end of the seven years is the fruit of the ministry of the 144,000.
15. The existence of a tribulational temple during the greater part of the tribulation is in view in verses 1 and 2 of this chapter.
16. It is not apparent from this reference to the temple that it has a prior existence to the seven years.
17. It could be built in the very last days of the church age just before the Rapture as many teach.
18. But it could be that the temple will be quickly set up soon after the Rapture.
19. The forty-two months of verse 2 is simple a prophetic reference to a Gentile presence in Jerusalem similar to what exists today.
20. The treading under foot of verse 2 does not require the absence of Jewish sovereignty in the holy city.
21. At the midpoint of the tribulation the Jewish leadership will transfer all sovereignty to the King of the West in a treaty willingly entered into.
22. The first person of the verb "I will give" along with the pronoun "My" indicates that God begins speaking at this point in John’s vision.
23. Either Christ or God the Father is in view here, probably the former.
24. Under the OT legal system two witnesses were required to secure a conviction.
25. Jesus also made the number two a minimum to establish a conviction in connection with church discipline (Matt. 18:16).
26. Paul also required a plurality of witnesses to validate a judgment (2Cor. 13:1; 1Tim. 5:19).
27. The two witnesses here, though, are two prophetic voices ministering during the tribulation.
28. Who are they?
29. Some take the number as symbolic of the church.
30. The church has no part in the tribulation as the pre-tribulation Rapture of the body of Christ precludes this.
31. These interpreters affirm that the Beast would hardly make war with just two people (cf. 11:7) and that since people around the world will witness their deaths (cf. 11:9) this works against it being just two men.
32. Refutation of the symbolic interpretation is easy to establish.
33. Only individuals can wear sackcloth (cf. 11:3).
34. The description represents two individuals possessing specific powers similar to that two ancient prophets (cf. 11:5-6), namely Moses and Elijah.
35. The plural "they will prophesy" is against a corporate entity doing the witnessing.
36. The description of the two witnesses is to detailed for them to be representative of a corporate body.
37. The corporate view would require that all believers of the first half of the tribulation undergo martyrdom leaving no believers on the earth, which is totally preposterous.
38. The ancient church, including such men as Tertullian, Ireanaeus, and Hippolytus, identified the two witnesses as Enoch and Elijah.
39. The main reason for doing so was the fact that neither died a normal death but was taken from this life apart from the usual process (Gen. 5:24; 2Kgs. 2:11).
40. The necessity for all men to die (cf. Heb. 9:27) supposedly requires the return of these two to earth to experience death.
41. This position is subject to refutation in that it is not warranted to say that all men must die once.
42. Those alive at the Rapture will not experience physical death (cf. 1Thess. 4:17).
43. A further difficulty with the Enoch aspect of this view is that he does not meet the criteria assigned to the two witnesses with respect to a ministry accompanied by miracles.
44. Also Enoch was a Gentile and not a Jew.
45. The two witnesses will minister to the Jewish people living in the land just after the Rapture.
46. A view easier to defend makes the two witnesses Moses and Elijah.
47. Elijah called fire down from heaven (2Kgs. 1:10).
48. Elijah called for no rain for a period of time (1Kgs. 17:1; cf. Lk. 4:25; Jam. 5:17).
49. Moses turned water into blood and stuck the earth with plagues (Ex. 7:14-11:10; esp. 7:14-18; 8:12).
50. Also Mal. 4:5 predicted the return of Elijah ‘before the coming of the great and terrible day of the LORD."
51. Deut. 16:15,18 predicted the coming of a prophet like Moses.
52. The two figures seen with Christ on the Mount of Transfiguration in preview of the second coming of Christ were Moses and Elijah (Matt. 17:3).
53. The mystery surrounding Moses’ death (Deut. 34:5-6; Jude 9) and the transfer of Elijah (2Kgs. 2:11) may of may not offer corroboration for this view.
54. This view is not without its objections.
55. One is that John the Baptist fulfilled Malachi’s prophecy about Elijah’s second appearing.
56. The response is that he did not restore all things as required by this prophecy.
57. Another objection is that Moses did die albeit under unusual circumstances.
58. Moses’ death and the absence of a body for burial was intended as a type of Christ’s death and the inability of anyone to produce a body.
59. Two deaths for the same person is rare but not unheard of.
60. Examples exist in the OT and the NT of individuals who were raised from the dead (Lazarus, Paul, etc.).
61. The remaining question has to do with whether these two men are brought back or are simply contemporaries of the times in which they minister.
62. For them to be contemporaneous with the people they minister to they themselves would have no time in which to be prepared intellectually and spiritually, since all believers are removed from the earth at the outset of the tribulation.
63. The language of verse 3 is that these two men prophesy the full 1260 days, no more and no less.
64. These two men suddenly appear in the land of Israel, like John the Baptist, and rapidly secure the attention of the Jews and the nations at large.
65. During the lull before the really horrific seal judgments of the latter first half of the tribulation kick in they are able to get positive volition among their own race ready to handle the balance of the tribulation.
66. Basically they will evangelize and prophesy with respect to the times.
67. They will inform the Jews of the things that are coming to pass.
68. Whatever they teach will come to pass precisely as spoken.
69. God will resuscitate Moses and Elijah and they will appear dressed in sackcloth.
70. Sackcloth represents mourning and austerity.
71. It is the overt token of the prophet who stands apart and aloof from the corruption of this time.

Their Prominence (v.4)

VERSE 4 These are the two olive trees and the two lampstands that stand before the Lord of the earth (ou-toi, eivsin ai` du,o evlai/ai kai. ai` du,o lucni,ai ai` evnw,pion tou/ kuri,ou th/j gh/j e`stw/tej [pro.nom.m.p. houtos this; "These" + pres.act.ind.3p. eimi + art.w/adj.nom.f.p. duo two + noun nom.f.p. elaia olive tree + conj kai + art.w/adj.nom.f.p. duo two + noun nom.f.p. luchnia lampstand + art.w/perf.act.part.nom.f.p. histemi stand + prep enopion before + art.w/noun gen.m.s. kurios lord + art.w/noun gen.f.s. ge earth]).

ANALYSIS: VERSE 4

1. The ministry of the two witnesses parallels that of Zerubbabel and Joshua.
2. Zerubbabel was the grandson of King Jehoiachin (Ez. 3:2; Hag. 1:1; Matt. 1:12).
3. Zerubbabel and Joshua were the active leaders during the period of the rebuilding of the 2^nd temple following the Babylonian captivity.
4. Zerubbabel returned with main party in 537 BC and laid the foundations of the Temple (Ezr. 3).
5. Ezra records that the work was hindered until 520 BC, when a fresh beginning was made with Zerubbabel and Joshua as the leaders (Ezr. 5-6; Hag. 1-2).
6. In Hag. 1:1; 2:3 Zerubbabel is called "governor."
7. The visions of Zechariah encourage, both these men in their work.
8. The present active indicative of eimi ("are") carries the meaning of "represents" here and in 1:20.
9. These two men were to their times what the two witnesses will be to the first three and one half years of the tribulation.
10. The comparison of the two witnesses to two olive trees parallels the comparison of Zerubbabel and Joshua to olive trees in Zech. 4:2,3; 11-14).
11. The oil from the olive tree symbolizes the ministry of God the Holy Spirit as olive oil was used for fuel to light the lights on the lampstand.
12. In Zechariah there was only one lampstand with seven lights, but here we have two lampstands picturing Moses and Elijah respectively.
13. The ministry of God the Holy Spirit is so dynamic in the ministries of these two prophets that they function as lights to the whole world during the first three and one-half years of the tribulation.
14. They act as the interpreters of the events unfolding upon the earth.
15. The will demonstrate the integrity of Bible prophecy after the world is emptied of believers.
16. The lampstand motif suggests a powerful witness to all the world, even though their primary ministry is to prepare the Jewish people for the coming of their Messiah, as John the Baptist did in his day.
17. The source of their light is the ministry of God the Holy Spirit.
18. The message of the two witnesses supplies light to the whole world.
19. Their relationship to God is seen in the phrase "that stand before the Lord of the earth."
20. This guarantees their authority to minister, their success and their protection during the days of their witness.

Their Protection (v.5)

VERSE 5 And if anyone wants to harm them, fire flows out of their mouth and devours their enemies (kai. ei; tij auvtou.j qe,lei avdikh/sai pu/r evkporeu,etai evk tou/ sto,matoj auvtw/n kai. katesqi,ei tou.j evcqrou.j auvtw/n [conj kai + part. ei if + pro.nom.m.s. tis any(one) + pro.acc.m.p. autos "them" + pres.act.ind.3s. thelo wish; and they do! + aor.act.infin. adikeo do harm + noun nom.nt.s. pur fire + pres.dep.ind.3s. ekporeuomai proceed; "flows" + prep ek + art.w/noun gen.nt.s. stoma mouth + pro.gen.m.p. autos "their" + conj kai + pres.act.ind.3s. katesthio eat up, devour + art.w/adj.acc.m.p. echthros enemy + pro.gen.m.p. autos "their"]; so if anyone wants to harm them, he must be killed in this way [kai. ei; tij qelh,sh| auvtou.j avdikh/sai( ou[twj dei/ auvto.n avpoktanqh/nai [conj kai + part. ei + pro.nom.m.s. tis any(one") + aor.act.subj.3s. thelo wish; maybe they will maybe they won’t + pro.acc.m.p. autos "them" + aor.act.infin. adekeo do harm + adv houtos this manner; "in this way" + pres.act.ind.3s. die must + pro.acc.m.s. autos him + aor.pass.infin. apokteino kill]).

ANALYSIS: VERSE 5

1. Their ability to sustain their ministry for 1260 days is extraordinary, even supernatural.
2. As the angel continues his presentation of information relative to this segment of John’s visions, he observes that any and all attempts to neutralize the ministry of these two prophets will be met by a fiery death initiated by the word or mouth of the these men.
3. The first part of verse 5 assumes the actuality of the desire on the part of those who are antagonistic and capable of rendering extreme prejudice against a target.
4. The Greek presents us with a first class condition of actual fact in the first part of the verse.
5. The last part of the verse presents a third class condition of potentiality.
6. In other words some people will attempt to realize their desire only to be turned into ashes by the fire proceeding from the mouth of these two men.
7. The last half of the verse recognizes that lots and lots of people will want them dead but will have neither the means, the opportunity, nor the courage to proceed with their mental attitude murder.
8. Verse 5a views those who are actual perpetrators; while verse 5b views the desire of all negative volition with respect to these two most hated individuals.
9. They will be universally hated but only a tiny fraction of this number will actually attempt to harm them.
10. For this group the prescribed many of death is fire which falls upon said individuals upon the command of the one or both of the witnesses.
11. It will be revealed to them when any such attempts are about to be made.
12. Even remote attempts will be foiled by fire falling upon the perpetrators.
13. Obviously after a short time one would think that these attempts would taper off, but maybe not considering the times and the arrogance of man.
14. "Fire" alludes to Elijah’s treatment of Ahaziah’s messengers, though here it comes from the witnesses’ mouths rather than from heaven (2Kgs. 1:10-14).
15. Again, this illustrates God’s ability to protect His own under highly vulnerable conditions.

Supernatural Displays (v.6)

VERSE 6 These have the power to shut up the sky (ou-toi e;cousin th.n evxousi,an klei/sai to.n ouvrano,n [pro.nom.m.p. houtos "These" + pres.act.ind.3p. echo have + art.w/noun acc.f.s. exousia authority; power + aor.act.infin. kleio shut, lock + art.w/noun ouranos heaven; sky], so that rain will not fall during the days of their prophesying [i[na mh. u`eto.j bre,ch| ta.j h`me,raj th/j profhtei,aj auvtw/n [conj hina of purpose + neg me + noun nom.m.s. huetos rain + pres.act.subj.3s. brecho make wet, moisten; rain + art.w/noun acc.f.p. hemera day + art.w/noun gen.f.s. prophetia prophecy; prophesying]; and they have power over the waters to turn them into blood [kai. evxousi,an e;cousin evpi. tw/n u`da,twn stre,fein auvta. eivj ai-ma [conj kai + noun acc.f.s. exousia authority; power + pres.act.ind.3p. echo have + prep epi upon + art.w/noun gen.nt.p. hudor water + pres.act.infin. strepho turn, change + pro.acc.nt.p. autos "them" + prep eis into + noun acc.nt.s. hima blood], and to strike the earth with every plague, as often as they desire [kai. pata,xai th.n gh/n evn pa,sh| plhgh/| o`sa,kij eva.n qelh,swsin [conj kai + aor.act.infin. patasso stike, hit + art.w/noun acc.f.s. ge earth + prep en in; "with" + adj.instr.f.s. pas all; "every" + noun instr.f.s. plege blow, stroke; "plague" + conj hosakis as often as; 3x; also at 1Cor.11:25 & 26 + part. ean + aor.act.subj.3p. thelo desire, wish]).

ANALYSIS: VERSE 6

1. In addition to the God-given ability to protect themselves against all would-be killers with fire, these two men are granted power to inflict plagues around the earth during the three and one half years of their ministry.
2. The power to shut up heaven and stop necessary rain from falling parallels what Elijah accomplished through prayer (1Kgs. 17:1, 7; 18:1; Jam. 5:17).
3. The background is the drought of Elijah’s day, which according to Luke 4:25 and Jam. 5:17 lasted three and one half years.
4. Apparently this drought will correspond to the first half of the tribulation.
5. We are not told which area(s) of the earth will be affected by this judgment.
6. If the words "no rain falls in the days of their prophecy" then it may be that this includes the entire world, which is hard to fathom.
7. In Elijah’s day the drought was restricted to the people of Israel.
8. God so affected the normal weather patterns that Israel for a full three and one half years did not receive so much as a local shower!
9. A localized drought of this duration would garner attention, but a world-wide drought would be an astounding manifestation of divine displeasure.
10. However, the statement in v. 6a may simply suggest that these two men have the power to override earth’s regular weather patterns thus affecting different places around the world for whatever time periods.
11. This part of the verse may simple mean that during the 1260 days of their prophesying they have the ability to override rainfall here and there around the world.
12. The phrase "during" the days of their prophesying" is an accusative of extent of time and covers the entire period of their prophetic office, which as we know constitutes the first half of the tribulation beginning with the day of the Rapture, the very day of their resuscitation and appearance before mankind.
13. In addition to this hate-generating phenomenon, the two have the ability (God-given) to turn water into blood (something we see in connection with the 2^nd trumpet judgment coming early in the 2^nd half of the trib; cf. Rev. 8:7,8 and in the 3^rd bowl judgment coming at the very end; Rev. 16:4) and to strike the earth with a variety of plagues.
14. The second half of this verse alludes to the ministry of Moses in Egypt before Pharaoh (Ex. 7:17-21; 9:14; 11:10; 1Sam. 4:8).
15. The first nine plagues over Egypt, of which the first was contamination of the Nile, the life source of the glory that was Egypt’s, were all short-lived, in that each was suspended upon the promise of the Pharaoh.
16. The tenth plague resulted in the release of Israel from slavery.
17. The plagues unleashed by the two witnesses will bring upon humanity God’s wrath in accord with the very purpose for the tribulation.
18. These two anti-celebrities will bring misery upon humanity during the days of their prophesying.
19. In turn they will garner universal hatred.
20. It must be kept in mind that they will minister during the phase of the tribulation that is comparatively tame.
21. Or put another way most of what they say and do will take place before the rider on the red horse appears (2^nd seal judgment) and takes peace from the earth via the nuclear annihilation of commercial Babylon (a.k.a. USA).
22. This means that the misery these two unleash will not be overshadowed by the hell on earth scenario that begins with the 2^nd seal.
23. If the US is destroyed in one hour of one day around the third year of the tribulation, then most of what the two witnesses accomplish with respect to the wrath of God will not be overshadowed by the judgments beginning with the 2^nd seal.
24. The first seal is the rider on the white horse which has been identified as US imperialism after the Rapture.
25. American warmongering under the guise of spreading democracy will be completely shut down via Putin’s Bear.
26. The power of these two "time-travelers" will greatly exceed what they accomplished under God during their illustrious careers.
27. The phrase "as often as they desire" or "whenever they wish" suggests this fact.
28. Moses had to wait for a divine command before he could inflict the next plague, but these two are under no such restraint.
29. They are granted much more freedom to exercise the supernatural.

Their Martyrdom (v.7)

VERSE 7 When they have finished their testimony (kai. o[tan tele,swsin th.n marturi,an auvtw/n [conj kai + adv hotan when + aor.act.subj.3p. teleo complete + art.w/noun acc.f.s. marturia witness, testimony], the beast that comes up out of the abyss will make war with them [to. qhri,on to. avnabai/non evk th/j avbu,ssou poih,sei metV auvtw/n po,lemon [art.w/noun nom.nt.s. therion beast, wild animal + art.w/pres.act.part.nom.nt.s. anabaino ascend + prep ek + art.w/noun abl.f.s. abussos abyss + fut.act.ind.3s. poieo make + prep meta with + pro.gen.m.p. autos "them"], and overcome them and kill them [kai. nikh,sei auvtou.j kai. avpoktenei/ auvtou,j [conj kai + fut.act.ind.3s. nikao prevail, overcome, conquer + conj kai + fut.act.ind.3s. anokteino kill + pro.gen.m.p. autos]).

ANALYSIS: VERSE 7

1. Every God ordained ministry has an agenda, a starting point, and a conclusion.
2. The extent of the ministry of the two witnesses is exactly 1260 days bringing humanity to the midpoint of the seven year tribulation.
3. Their ministry begins on the same day as the Rapture of the Church.
4. It concludes 1260 days later with their arrest and martyrdom.
5. The agenda is defined by the dispensation, the spiritual gift within, and the particulars of any given niche.
6. The ministry of the two witnesses is defined as to time frame, extent of days, message, audience, and the exhibition of the miraculous.
7. The primary aspect of their ministry is communication with special emphasis on prophecy.
8. In this verse the content is designated as "testimony."
9. They bear testimony to the unfolding plan of God as it pertains to the times.
10. They will faithfully discharge their duty and willingly suffer abuse and martyrdom.
11. They know this going in and apply as they did during their respective lifetimes.
12. Communicators are enjoined to "fulfill your ministry" (2Tim. 4:5; verb is aor.imper. of pleroo; cp. 4:17).
13. The verb here is teleo which means to complete a task.
14. In the history of a completed ministry there are a many steps and a variety of challenges (cf. Acts 13:25 "And while John was completing (impf.act.ind. pleroo) his course (noun dromos racecourse), he kept saying, ‘What do you suppose that I am? I am not He. But behold, there comes One after me, the sandals of whose feet I am not worthy to untie."
15. Those who would complete their ministry/course must be willing to sacrifice all to see that goal realized (cf. Acts 13:25 "But I do not consider my life of any account as dear to myself, so that I may finish (aor.act.infin.; teleo same as in Rev. 11:7) my course and the ministry which I have received from the Lord Jesus, to testify of the gospel of the grace of God."
16. The admonition to fulfill one’s ministry is before all who have received this calling (cf. Col. 4:17 "And say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it."; cf. 1Tim. 1:12; 2Tim.4:5).
17. In Rev.11:7 the phrase reads "When they had finished their testimony."
18. The content is the witness of truth within the tribulation.
19. Their testimony will include all that is part of the completed canon of Scripture with special emphasis on the Apocalypse.
20. The wrath producing miracles that proceed from their announcements are designed to capture the attention of the whole world as well as administer a portion of the wrath stored up for the nations.
21. The principal target, if not the sole target, of their message is the Jewish people.
22. It is prophesied of Elijah that he would make a reappearance to prepare the Jewish people for the coming of their Messiah, just as John the Baptist did at the 1^st Advent (cf. Mal. 4:5 "Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD.").
23. We know that the tribulation is the period when God will remove Israel’s long standing blindness with respect to their true Messiah (2Cor. 3:15-16; cp. Jn. 12:37-43).
24. The message of these two men will probably be confined to the hearing of Jews in the land.
25. What the Gentiles hear is the pronouncements of plagues against the nations, which in itself serves as a witness and a sign of Christ’s coming.
26. Their teaching ministry accounts for the conversion of the 144,000 and the Jewish believers who flee the land and go into hiding for the remainder of the period (cf. Rev. 12:13-17).
27. Also, this explains the revival of truth-centered worship in the newly constructed temple as per verses 1 and 2.
28. The wording here clearly indicates a point in the latter days when they will have achieved their specific assignment.
29. For the first time and somewhat abruptly "the beast" enters discussion.
30. The noun therion translated "beast" refers to a dangerous animal, not inclusive of carnivors.
31. Whereas the noun zoon previously encountered and sometimes translated "beast" lacks the dangerous connotation (Rev. 4:7ff.) of the term used in this verse.
32. Such an animal is always a threat to others especially in its natural environs.
33. In Daniel chapter seven the "four great beasts coming up from the sea" represents four world powers or kingdoms that are opposed to God but are used to serve His purposes in the last days.
34. This noun occurs 46 times in 36 verses in the NT.
35. The first occurrence is Matt. 1:13 "And he was there in the wilderness forty days being tempted by Satan; and He was with the wild beasts (art.w/gen.nt.p.), and the angels were ministering to Him."
36. Other references outside Revelation include Acts 11:6; 28:4, 5 (poisonous snake); Titus 1:12 (people); Heb. 12:20; Jam. 3:7 (domestication).
37. It is used one time in Revelation of dangerous animals (6:8) in connection with the 4^th seal and the rider on the ashen horse.
38. Otherwise the term is used in Revelation of either the ruler who heads up the ten nation confederation of Revelation chapters 13 and 17 or it is used of the political entity he leads as in Rev. 13:1 and 2.
39. But in 13:3 the identity narrows to refer to the man or ruler himself.
40. Here the reference is to the individual who is commonly referred to as the Antichrist.
41. Of particular interest in this opening reference to the archenemy of the truth is a reference to his origins.
42. Here we have the first clue as to this individual’s identity.
43. He is said to "ascend out of the abyss" which statement agrees with Rev. 17 verse 8 where we have a paragraph (vv. 8-14) that enables us to arrive at a very high degree of certainty as to exactly who this man is!
44. Here for the first time we learn that "the beast" will "come up out of the abyss."
45. The "abyss" is used in reference to the underworld of the departed dead.
46. The term occurs 9x in the NT: Lk. 8:31; Rom. 10:7; Rev. 9:1, 2, 11; 11:7; 17:8; 20:1, 3.
47. The occurrence in Luke has the demons that possessed the crazed man from the tombs entreating Jesus not to send them "into the abyss."
48. In Rom 10:7 the term occurs in connection with a statement by Paul that the righteousness associated with saving faith is not to be found in the abyss below.
49. The abyss refers to a realm that is beneath us.
50. In Revelation chapter 9 it is the place where demon spirits are released to torment humanity for five months in connection with the fifth trumpet judgment.
51. In Revelation 20 verses 1 and 3 it the place where Satan will be imprisoned during the 1000 years of the millennium.
52. So clearly, the beast is a man who is brought back from the dead during the seven year tribulation.
53. No other reasonable meaning can be deduced from the statement found in this verse.
54. The beast or the antichrist will be a resuscitated unbeliever who had a life on earth prior to his second life during the tribulation.
55. This reappearance parallels the resuscitation of the two witnesses.
56. The verb "comes up" (anabaino) is used in connection with Christ’s ascent from the underworld following His resurrection (Eph. 4:9)
57. His ascent followed His descent.
58. His ascent went from the center of earth all the way to the 3^rd heaven (Eph. 4:8-10).
59. His purpose in descending and ascending was to bring the souls of all OT believers out of Sheol-Paradise and relocate them in heaven proper.
60. Prior to this event the underworld was divided into Paradise where all believers went at death and Torments where all unbelievers go at death (cf. Lk. 16).
61. It also has a compartment where the fallen spirits of Genesis 6 were placed for their part in the attempt to frustrate the incarnation (cf. 1Pet. 3:19; Jude 1:6).
62. The individual designated here as "the beast" entered this realm as an unbeliever when he died in ancient times.
63. God will bring him out of the abyss and give him the capacity to live and function in the modern world at a very high level.
64. This God will also do for Moses and Elijah.
65. He will be brought up at the outset of the tribulation or at the very same time the two witnesses appear on the scene.
66. Three future indicatives state the beast’s approach to the two witnesses.
67. "He will make war" indicates he will devise a strategy to neutralize these two prophets.
68. This he will begin to do sometime in the first three and one half years.
69. He will be unsuccessful until the time of their prophesying is fulfilled.
70. At the midpoint of the tribulation he will finally be permitted to "overcome them."
71. The final term "kill" has to do with the martyrdom of Moses and Elijah under the permissive will at the hands of Antichrist.
72. Nevertheless, these two men accomplish exactly what they were sent to do and so it is for all adjusted martyrs.

Aborted Attempt to Further Humiliate (vv. 8-13)

VERSE 8 And their dead bodies will lie in the street of the great city (kai. to. ptw/ma auvtw/n evpi. th/j platei,aj th/j po,lewj th/j mega,lhj [conj kai + art.w/noun nom.nt.s. ptoma corpse + pro.gen.m.p. autos "their" + prep epi + art.w/adj. gen.f.s. plateias street; from a wide road/way + art.w/noun gen.f.s. polis city + art.w.adj.gen.f.s. megas great] which mystically is called Sodom and Egypt [h[tij kalei/tai pneumatikw/j So,doma kai. Ai;guptoj [pro.nom.f.s. hostis which + pres.pass.ind.3s. kaleo call, name + adv. pneumatikos spiritually; symbolically/mystically + noun nom.nt.p. Zodoma + conj kai + noun nom.f.s. Aiguptos Egypt], where also their Lord was crucified [o[pou kai. o` ku,rioj auvtw/n evstaurw,qh [adv. hopou where +conj kai ascensive + art.w/noun nom.m.s. kurios lord + pro.gen.m.p. autos "their" + aor.pass.ind.3s. stauroo crucify]).

ANALYSIS: VERSE 8

1. To enhance the insult the beast will decree that the corpses of the two witnesses will be left on a prominent street in Jerusalem to rot in the hot sun for all to see.
2. "The great city" in whose street their bodies will lie has the distinction of being spiritually classified with Sodom and Egypt.
3. The symbolic likeness suggests total spiritual degeneration.
4. Isaiah (Isa. 1:9f.) and Ezekiel (Ezek. 16:46) associated the name Sodom to Judah at her low point.
5. Ezekiel also compared Jerusalem with Egypt because the people adopted the customs and vices of Egypt (Ezek. 23:3,4,8,19).
6. Sodom and Egypt were very prosperous societies but they were also known for their hostility to God’s law and His people.
7. Sodom is infamous for its moral degeneracy embracing even the homosexual lifestyle.
8. This is ultimately why it was annihilated in one hour of one day, having burning sulphur rained down upon the city and her sister cities, reducing them to ashes (2Pet. 2:6; Jude 1:7).
9. How is it the Jerusalem is to be compared to such a place of moral degeneracy and hard-core negative volition?
10. The answer is not to be found in the practice of the homosexual vice but in the fact the city had just cut a deal with the beast.
11. A deal that recognized him as the Jewish Messiah, when in fact he is nothing more than a fake and a fraud albeit an impressive one.
12. At the midpoint of the tribulation this treaty will be inked, and this evil celebration will be at the very time when the two witnesses are taken into custody and killed.
13. The acceptance of this individual as Messiah in return for political security is akin to the sexual deviation known as gay sex.
14. Hence, the spiritual likeness to Sodom.
15. Egypt on the other hand is known for its historical and worldly opposition to the chosen people.
16. This we see in the book of Exodus.
17. Egypt is both a nation and a symbol of worldly power corrupted by an occult priesthood.
18. But perhaps more than anything else the association with Egypt has to do with Israel’s propensity to turn her eye to her neighbor to the south when threatened from the north and the east.
19. This the Jews did in the days of Jeremiah in the face of the Babylonian threat.
20. Here at the halfway mark of the tribulation the Jewish leadership will make a "covenant with death" to secure political security at the sacrifice of all that is righteous (cf. Isa. 28:14-18).
21. In Egypt we see opposition to the destiny of God’s elect.
22. So here we see opposition to the fledging doctrinal movement towards the temple and its worshippers.
23. Even though things will begin to turn around in the land of Israel in the first three and one half years, there is this final involvement with evil at its very worst shortly before Jerusalem is cleansed of all evil and fulfills her destiny of being the city of her God and King.
24. Jerusalem despite all the vile and evil things committed in her midst is the most cherished place on earth in the eyes of God (cf. Ps. 87:2).
25. That this is not a spiritualized reference to all places where evil reigns, note the very last clause of this verse: "where also their Lord was crucified."
26. The term pneumatikos ("mystically") does not apply to the issue of the city’s identity but to the spiritual likeness to places like Sodom and Egypt.
27. The very last phrase "where their Lord was crucified" seals the deal.
28. It was in Jerusalem, the city of the great king, that the conspiracy to murder Jesus was hatched and carried out.
29. Biblically Jerusalem goes by the title "the great city" (cf. Jer. 22:8).
30. The desolation of Jerusalem at the time when John penned the Revelation is not argument against this identification since this looks forward to a time when the city would be rebuilt and inhabited by the Jews after centuries of dispersion.
31. These two prophets die in the same place as did "their Lord" and so they are in the best of company.
32. Incredibly dastardly acts have been and will be committed in the true holy city but this in no way changes God’s plan to establish Jerusalem as the spiritual center of the world and eventually of the universe when the New Jerusalem that comes down out of heaven becomes the dwelling place of the saints and God Himself.
33. The KJV version follows a textual reading that has "our Lord" but the preferred reading is "their Lord" signifying the salvation status of the two Jewish witnesses, Moses and Elijah.
34. Death by any means cannot separate us from the love of God.

Duration of their Exposure (v.9)

VERSE 9 Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days (kai. ble,pousin evk tw/n law/n kai. fulw/n kai. glwssw/n kai. evqnw/n to. ptw/ma auvtw/n h`me,raj trei/j kai. h[misu [conj kai + pres.act.ind.3p. blepo see, look at + prep ek + art.w/noun abl.m.p. laos people + conj kai + noun abl.f.p. phule tribe + conj kai + noun gen.f.p. glossa tongue, language + conj kai + art.w/noun abl.nt.p. ethnos nation + art.w/noun acc.nt.s. ptoma corpse (here collective sing.) + pro.gen.m.p. autos "their" + noun acc.f.p. hemera day + conj kai + adj.acc.nt.s. hemisus one half] , and will not permit their dead bodies to be laid in a tomb [kai. ta. ptw,mata auvtw/n ouvk avfi,ousin teqh/nai eivj mnh/ma [conj kai + art.w/noun acc.nt.p. ptoma corpse; note here the plural form to indicate separate handling of each body + pro.gen.m.p. autos "their" + neg ouk + pres.act.ind.3p. aphiemi send off; divorce; abandon; forgive; utter; "permit" + aor.pass.infin. tithemi place, put, lay + prep eis into + noun acc.nt.s. mnema tomb]).

ANALYSIS: VERSE 9

1. For exactly three and one half days the world community will be exposed through television macabre scene of the beheaded corpses of the two witnesses.
2. This of course will be a propaganda coup, albeit short-lived, for the man of lawlessness.
3. The classification of humanity as "from the peoples and tribes and tongues and nation" is the same enumeration as at 5:9 and 7:9.
4. The only way that this could be accomplished at a time when travel to Jerusalem is all but impossible and considering the short time involved the means must be from the time of John a technological innovation.
5. That innovation is satellite projection into the dwellings of people all around the globe.
6. From the standpoint of the time in which this was revealed all the way up to the current situation with respect to projected imagery via the airwaves we are talking about a feat only possible in the last 20 or so years.
7. This could not even have been possible in the early decades of television as world-wide broadcasts were anything but instantaneous as they are now.
8. One recent commentator on the book of Revelation imagines that the viewers are a "pool from which come those who are in league with the beast are for the moment glad to see the end of the two witnesses."
9. This would mean that only individuals who happen to be in Jerusalem and who happen to share the beast’s hatred for these two men would be able to see the corpses for three plus days.
10. This is ridiculous and unnecessary as television and satellite technology now makes it possible to see all this 24/7.
11. This is an example of resorting to gymnastics to make a view fit the text.
12. Those who preceded us and attempted to interpret Revelation could have been put on to the idea of future technology to understand verses in this book that were impossible to conceive with things as they were.
13. They will be a demand that the bodies remain degraded so negative volition can gloat.
14. The correspondence of the three and one half years to the three and one half days is not coincidental.
15. It will serve as a sign to all who witness the resuscitation of the two witnesses.

World-wide merriment (v.10)

VERSE 10 And those who dwell on the earth will rejoice over them and celebrate (kai. oi` katoikou/ntej evpi. th/j gh/j cai,rousin evpV auvtoi/j kai. euvfrai,nontai [conj kai + pres.act.part.nom.m.p. katoikeo dwell, settle down + prep epi + art.w/noun gen.f.s. ge earth + pres.act.ind.3p. chairo rejoice, be glad + prep epi + pro.dat.m.p. autos "them" + conj kai + pres.pass.ind.3p. euphraino cheer up someone; pass of social festive enjoyment as in be merry, celebrate]; and they will send gifts to one another [kai. dw/ra pe,myousin avllh,loij [conj kai + noun acc.nt.p. doron gife, present + fut.act.ind.3p. pempo send + pro.dat.m.p. allelon one another], because these two prophets tormented those who dwell on the earth [o[ti ou-toi oi` du,o profh/tai evbasa,nisan tou.j katoikou/ntaj evpi. th/j gh/j [conj hoti because + adj.nom.m.p. houtos "these" + art.w/adj.nom.m.p. duo two + noun nom.m.p. prophetes prophet + aor.act.ind.3p. basanizo ; test/make proof of something; be in great pain; suffer birth pains; of a boat tossed about; of any severe distress as in torment + art.w/pres.act.part.acc.m.p. katoikeo dwell + prep epi + art.w/noun gen.f.s. ge earth]).

ANALYSIS: VERSE 10

1. The impromptu celebration over the demise and humiliation of the two witnesses is worldwide and not limited to a local thing.
2. The earth-dwellers are prominent in this verse as they are mentioned two times.
3. This is certainly a universal reference and not to be limited to those living in the land of Israel.
4. The news and resultant celebration comes about through the world-wide media which in spite of the devastation of the six seals, et al, has a continuous presence throughout the tribulation.
5. We even know that it is up and running at the 2^nd Advent (cf. Rev. 1:7 "BEHOLD, HE IS COMING WITH CLOUDS, and every eye will see Him, even those who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen."
6. The verb "rejoice" reflects the emotional state of those who are hostile and unbelieving.
7. The verb "celebrate" looks to the overt celebrations that spring up in these miserable times.
8. The exchanging of gifts highlights the world-wide celebration.
9. This overt activity will spring up somewhere and will be copied by peoples everywhere.
10. Again, this requires a specialized series of technologies not present until very recent times.
11. The launching of communications satellites is an on-going phenomenon.
12. The wicked typically rejoice when evil prospers.
13. But down the road they face maximum embarrassment and frustration as God steps in with His overruling will.
14. However, when the righteous celebrate deliverance from the onslaught of the wicked this is a good and permanent thing.
15. This is noted for instance in the celebration of the Jews just after the Red Sea crossing and the first celebration of the Feast of Purim with the death of Haman in the days of Esther (Est. 9:19,22).
16. The reason for the rejoicing is the termination of the torment inflicted upon humanity brought on by the special powers granted these two prophets (11:5-6).
17. For three and one-half years these two were seen as the source of many plagues around the world.
18. Each plague will be pre-announced so that it is clear that these two are connected to a power that none can stay.
19. Such a celebration is childish and at odds with the big picture, but negative volition will grasp at any straw to maintain its posture.

Resuscitation of the Two Witnesses (v. 11) or

The Party’s Over!!!

VERSE 11 But after the three and a half days, the breath of life from God came into them (kai. meta. ta.j trei/j h`me,raj kai. h[misu pneu/ma zwh/j evk tou/ qeou/ eivsh/lqen evn auvtoi/j [conj kai + prep meta after + art.w/adj.acc.f.p. treis three + noun acc.f.p. hemera day + conj kai + adj.acc.nt.s. hemisus one half + noun nom.nt.s. pneuma spirit; breath; wind + noun gen.f.s. zoe life + prep ek + art.w/noun abl.m.s. theos God + aor.act.ind.3s. eiserchomai come into, enter + prep en + pro.loc.m.p. autos "them"], and they stood on their feet; and great fear fell upon those who were watching them [kai. e;sthsan evpi. tou.j po,daj auvtw/n( kai. fo,boj me,gaj evpe,pesen evpi. tou.j qewrou/ntaj auvtou,j [conj kai + aor.act.ind.3p. histemi place; "stood" + prep epi upon + art.w/noun acc.m.p. pous foot + pro.gen.m.p. autos "their" + conj kai + noun nom.m.s. phobos fear + adj.nom.m.s. megas great + aor.act.ind.3s. epipipto fall upon; seize + prep epi upon + art.w/pres.act.part.acc.m.p. thereo look on (as a spectator); "watching" + pro.acc.m.p. autos "them"]).

VERSE 12 And they heard a loud voice from heaven saying to them, "Come up here (kai. h;kousan fwnh/j mega,lhj evk tou/ ouvranou/ legou,shj auvtoi/j( VAna,bate w-de [conj kai + aor.act.ind.3p. akouo hear + noun gen.f.s. phone voice + pro.dat.m.p. autos "them" + aor.act.imper.2p. anabaino come up, ascend + adv. hode here])."

Then they went up into heaven in the cloud, and their enemies watched them (kai. avne,bhsan eivj to.n ouvrano.n evn th/| nefe,lh|( kai. evqew,rhsan auvtou.j oi` evcqroi. auvtw/n [conj kai + aor.act.ind.3p. anabaino ascend, go up + prep eis + art.w/noun acc.m.s. ouranos heaven + prep en + art.w/noun loc.f.s. nephele cloud + conj kai + aor.act.ind.3p. theoreo watch (as a spectator) + pro.acc.m.p. autos "them" + art.w/noun nom.m.p. echthros enemy + pro.gen.m.p. autos "their"]).

ANALYSIS: VERSES 11-12

1. The international celebration is short-lived, however.
2. At the midpoint of the fourth day after their death God resuscitates the two witnesses.
3. They bodies are restored and their souls reenter their bodies.
4. For three and one half days the two witnesses enjoy a brief stint in heaven.
5. These two men spent considerable time in Sheol Paradise as well as the paradise of the 3^rd heaven.
6. Here they experience their 2^nd resuscitation, the first occurring at the moment of the Rapture, 1263 and one half days prior to this one.
7. The language used here with respect to the resuscitation of the body alludes to Ezekiel 37:5 and 10 where God sends forth the breath of life into the dead bones making them live again and stand of their feet (cf. 2Kgs. 13:20-21).
8. The neshemah ("breath of lives") of Gen. 2:7 (cp. 6:17; 7:15; Isa. 2:22) was restored to the two prophets along with the appropriate medical attention to their decapitated corpses.
9. Biblically speaking physical death takes place when the soul/spirit is unplugged from the higher brain stem (cf. Jam. 2:26 "For just as the body without the spirit is dead, so faith without works is dead."; cp. Job 34:14 "If He should determine to do so, If He should gather to Himself His spirit and His breath,"; Job 33:4 "The Spirit of God has made me, and the breath of the Almighty gives me life."; Eccl. 12:7 "then the dust will return to the earth as it was, and the spirit (spark of life) will return to God who gave it."; Job 12:10 "In whose hand is the life of every living thing, and the breath of all mankind."; Job 27:3 "For as long as life is in me, and the breath of God is in my nostrils.").
10. The body of this creation is temporal while the living soul is immortal from the moment of its creation.
11. The verbal tense change (to the aorist tense) with the verb "came into" signals a change in perspective.
12. The prophetic presents of "rejoice" and "celebrate" and the future "will send" of verse 10 switch to a series of aorists (12) in verses 11 through 13.
13. From the narrators perspective what was prophecy has now come to fruition.
14. In an outward display of their resurrection, the two witnesses stand on their feet which is duly witnessed by the viewing audience.
15. This miracle brings "great fear" to the spectators, some thing on the order of panic-stricken.
16. Now they can only surmise what is in store for those who continue to resist the empirical evidence of who will be the ultimate victors and losers.
17. A brief but sufficient elapse of time is allowed so a maximum number of people can see with their own eyes, what those who were present to see the resuscitation itself saw.
18. Even more people get to see the ascension of the two witnesses into heaven.
19. A very loud voice from heaven summons them upward and they immediately ascend to heaven in a cloud.
20. This reenactment of Jesus’ resurrection is designed to demonstrate the power of the God these men represented during the days of their ministry (cf. Acts 1:9 "Now after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight.").
21. The lift-off was sufficiently slow so people could see it until such time as He disappeared from sight, and so it will be for the two witnesses.
22. The glee of the wicked will sooner or later be turned into terror and shame.
23. They may rejoice over the suffering of the righteous and the triumph of evil but only in the end to face God’s wrath (Heb. 10:31 "It is a fearful thing to fall into the hands of the living God.").

The Exclamation Point (v.13)

VERSE 13 And in that hour there was a great earthquake , and a tenth of the city fell (Kai. evn evkei,nh| th/| w[ra| evge,neto seismo.j me,gaj [conj kai + prep en + pro.loc.f.s. ekeinos that + art.w/noun loc.f.s. hora hour + aor.dep.ind.3s. ginomai become + noun nom.m.s. seismos earthquake + adj.nom.m.s. megas great + conj kai + art.w/adj.nom.nt.s. dekatos tenth + art.w/noun gen.f.s. polis city + aor.act.ind.3s. pipto fall]; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven [kai. avpekta,nqhsan evn tw/| seismw/| ovno,mata avnqrw,pwn cilia,dej e`pta, kai. oi` loipoi. e;mfoboi evge,nonto kai. e;dwkan do,xan tw/| qew/| tou/ ouvranou/ [conj kai + aor.pass.ind.3p. apokteino kill + prep en + art.w/noun loc.m.s. seismos earthquake + noun nom.nt.p. onoma name + noun gen.m.p. anthropos man; in combination with the preceding noun is literally "names of men" to indicate that the number is carefully and precisely given + noun nom.f.p. chilias one thousand + adj.nom.f.p. hepta seven + conj kai + art.w/adj.nom.m.p. loipos remaining + adj.nom.m.p. emphobos terrified + aor.dep.ind.3p. ginomai "were" + conj kai + aor.act.ind.3p. didomi give + noun acc.f.s. doza glory + art.w/noun dat.m.s. theos God + art.w/noun gen.m.s. ouranos heaven]).

ANALYSIS: VERSE 13

1. Immediately after the ascension of the two witnesses a great earthquake strikes the city of Jerusalem.
2. One tenth of the city will be leveled and seven thousand people residing in the city will be killed.
3. Verses 11 through 13 with the stringing together of twelve aorists are akin to a news report.
4. "People" is the rendering of onomata anthropon, which literally rendered is "names of men."
5. This Greek expression occurs only here in the NT.
6. The noun "name" is used in the plural of persons in Acts 1:15 and Rev. 3:5 for a parallel expression referring to people.
7. A part from the devastation to property and life a further result is the rest of the populace is panic-stricken and gives glory to God.
8. It is a mistake to interpret this as the equivalent to repentance and the salvation adjustment.
9. This would require that every person residing in Jerusalem at this time comes to saving faith.
10. Even an unbeliever can give glory to God.
11. Giving glory to God is as simple as acknowledging His hand in a matter.
12. Example: the magicians of Egypt did the same when they acknowledged before Pharaoh that the lice plague was what they called "the finger of God."
13. This glorified God but did not result in the conversion of Jannes and Jambres (cf. 2Tim. 3:8).
14. This is not to say that some of the Jerusalemites will not come to saving faith.
15. They like the peoples viewing this from a distance experienced soulish terror.
16. Both those who lived outside the city and saw this as well as those who lived in the city where this miracle took place will experience soulish fear.
17. Those living in the city attributed all this to the proper source.
18. This event occurs three and one half days into the 2^nd half of the tribulation.
19. At this time the image of the beast will have been set up with much fanfare.
20. Further, all Jewish believers living in Jerusalem and environs have already exited the country to predetermined places of refuge, at least those who will comply (cf. Matt. 24:13f.; Rev. 12:13-17).
21. This earthquake constitutes divine discipline upon the residents of Jerusalem who did not embrace the ministry of the two witnesses.
22. Seven thousand will die the sin unto death and one-tenth of the city will be leveled.
23. It is impossible to calculate the population of the city at this time.
24. The exodus to places of refuge will no doubt be considerable.
25. At least at this dramatic moment the natives will acknowledge that these things are to be attributed to the God of heaven.
26. This is not to say that this event will not lead to the conversion of more members of Jewish society, but to conclude from this verse that every last soul will come to saving faith is problematic.
27. The response in Jerusalem is clearly the opposite of a later reaction on the part of suffering humanity in 9:20-21 (after 6^th trumpet judgment).
28. Giving glory to God may or may not result in repentance or conversion.
29. The expression "the God of heaven" is an OT way of distinguishing Him from the gods of the heathen (cf. Ezra 1:2; Dan. 2:18; Jonah 1:9).
30. This title occurs again at Rev. 16:19.
31. After the midpoint of the tribulation a new body of Jewish believers will begin to come into existence.
32. These are individuals who did not convert in the first half of the era and who will be present to glorify and serve God when all nations lay siege to Jerusalem at the very end.
33. Observation: Moses and Elijah will enjoy in this extension of their Ph 2 more converts than they ever had during their regular lives.

Announcement of 3^rd Woe (v.14)

VERSE 14 The second woe is past; behold, the third woe is coming quickly (~H ouvai. h` deute,ra avph/lqen\ ivdou. h` ouvai. h` tri,th e;rcetai tacu, [art.w/subst.nom.f.s. ouai woe + art.w/adj.nom.f.s. deuteros second + aor.act.ind.3s. aperchomai go away; "is past" + interj. idou behold + art.w/subst.nom.f.s. ouai woe + art.w/adj.nom.f.s. tritos third + pres.dep.ind.3s. erchomai come + adv tachus promptly]).

ANALYSIS: VERSE 14

1. A dramatic announcement acts as a sequel to those in 8:13 and 9:12.
2. It comes at this point to mark the end of the interlude beginning in chapter 10:1 through 11:13.
3. The interlude is in no way an extension of the 2^nd woe.
4. The 1^st woe, which is the fifth trumpet (9:1-11), represent the unleashing of the demonic horde from the abyss which torments humanity for five months.
5. The 2^nd woe, which is the sixth trumpet judgment (9:13-19), consists of an army of 200 million demons led by four super demons that results in the death of one out of every three humans living on the earth.
6. The material in the interlude (10:1-11:13) hardly falls into the category of a woe.
7. Again, this material is not an extension of the 2^nd woe.
8. Furthermore, chapter 11 verses 1-13 do not fit chronologically with the latter half of the second half of the tribulation.
9. The words "coming quickly" is usually reserved for the coming of Christ (cf. Rev. 3:11; 22:7, 12, 20; cp. 2:16) and is used here for the arrival of the 3^rd woe.
10. The adverb "quickly" can be understood as "promptly."
11. The term’s use here derives from the fact that the events associated with the 7^th trumpet (or 3^rd woe) lead into and include the 2^nd Advent proper.
12. The contents of the 3^rd woe will not be manifest until 16:1ff.
13. In between we will learn of various sub-plots leading up to the grand finale.

Celebrating the 2^nd Advent (vv. 15-19)

A Heavenly Announcement (v.15)

VERSE 15 Then the seventh angel sounded; and there were loud voices in heaven, saying (Kai. o` e[bdomoj a;ggeloj evsa,lpisen\ kai. evge,nonto fwnai. mega,lai evn tw/| ouvranw/| le,gontej [conj kai + art.w/adj.nom.m.s. hebdomos seventh + noun nom.m.s. angelos angel + aor.act.ind.3s. salpizo sound + conj kai + aor.dep.ind.3p. ginomai "there were" + noun nom.f.p. phone voice + prep en + art.w/noun loc.m.s. ouranos heaven + pres.act.part.nom.m.p. lego say], "The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever (VEge,neto h` basilei,a tou/ ko,smou tou/ kuri,ou h`mw/n kai. tou/ Cristou/ auvtou/( kai. basileu,sei eivj tou.j aivw/naj tw/n aivw,nwn [aor.dep.ind.3s. ginomai "has become" + art.w/noun nom.f.s basileia kingdom + noun gen.m.s. kosmos world + art.w/noun gen.m.s. kurios lord + pro.gen.p. ego "our" + conj kai + art.w/noun gen.m.s. christos Christ + pro.gen.m.s. autos "His" + conj kai + fut.act.ind.3s. basileuo rule, reign + prep eis into + art.w/noun acc.m.p. aion age + art.w/noun gen.m.p. aion age = "forever and ever"])."

ANALYSIS: VERSE 15

1. The blowing of the 7^th and final trumpet elicits a great celebration in heaven.
2. The focus of the celebration will be the impending establishment of the promised messianic kingdom, when God’s will will be done on earth as it is in heaven.
3. The disclosure of the subject matter of the 7^th trumpet is reserved until chapter 16.
4. A heavenly announcement regarding the 2^nd woe’s fulfillment and the 3^rd woe’s imminent arrival (v. 14) is the queue for the 7^th angel to sound his trumpet.
5. At the blowing of his trumpet there follows a dramatic heavenly pronouncement (v.15) followed at once by a hymn of thanksgiving (vv. 16-18).
6. As far as the unfolding prophetic revelation of this book is concerned there is another interlude which encompasses chapters 12 through 15.
7. Then follows the record of the content of the 7^th trumpet with its seven bowls of wrath.
8. The 7^th bowl is the 2^nd Advent proper.
9. The opening of the 7^th seal was followed by silence in heaven for thirty minutes (8:1).
10. The collective outburst following the 7^th trumpet sounding is in total contrast to the opening of the 7^th seal.
11. Remember the 7^th seal and the judgments associated with its opening are reserved for the 2^nd half of the tribulation.
12. Apparently what we have here in v.15 is a response of the whole assembly of heaven to the symbolism that signals the establishment of the kingdom of God among men.
13. John’s visional perspective shifts from earth to heaven.
14. The focus of the heavenly excitement is the kingdom of God.
15. The exact expression leading off this declaration is a singular which views the world as a concrete unit: "the kingdom of the world."
16. "The kingdom of the world" represents that which is in opposition to the rule of God which will permanently replace the former.
17. The world kingdom as it is called here is a kingdom ruled by Satan.
18. While there are numerous kingdoms or nation-states there is one empire of darkness dominated by Satan (cf. 2Cor.4:4; Eph.2:2; Col. 1:13).
19. The satanically energized authority of the cosmos consisting of rulers that has lasted so long now passes into the hands of its rightful owner.
20. The main theme of Revelation is the purging of the heavens and the earth of evil to give way to a world dominated by truth, justice and righteousness.
21. The aorist tense "has become" does not mean that very instance, but is proleptic.
22. It carries with it the idea of certainty.
23. It happens only after the last bowl of wrath falls.
24. But the heavenly company celebrates the victory as a fait accompli.
25. This eventuality is future from the sounding of the 7^th trumpet as each of the seven bowls of wrath must fall first, but the verb views it as a certainty.
26. The 7^th trumpet signals transference of power from the god of this world and his doomed followers to God and His Christ, as described in Psalm 2.
27. This change has not yet occurred, but the time has come for it to transpire.
28. This use of the aorist (proleptic) tense conveys the absolute certainty of this future development by speaking of them as already past (cf. Lk. 19:1).
29. The new rulers of the domain of the earth are "of our Lord and His Christ."
30. The former is a reference to God the Father and the other to Christ as the "His" makes clear.
31. The NT kurios most often refers to Christ, but in Revelation, it designates the Father more frequently.
32. He is the Father’s Anointed One (cf. Lk. 2:26; 9:20; Acts 4:26) as the noun christos indicates.
33. The Lord (e.g., God the Father) and His Anointed echoes Ps. 2:2.
34. Themes from this Messianic psalm recur frequently in Revelation (cf. 2:27; 12:5, 10; 14:1; 16:14; 17:18; 19:15, 19).
35. This psalm will be fulfilled when the Anointed of the Father is ruler of all the kings of the earth (cf. Ps. 2:9; Rev. 19:17-21).
36. In consequence of the acquisition of the kingdom of the world, the Father and His Christ will rule eternally as seen in the idiom "into the ages of the ages."
37. The expression for eternity future occurs 18x in the NT (cf. Gal. 1:5; Phil. 4:20; 1Tim. 1:17; 2Tim. 4:18; Heb. 13:21; 1Pet. 4:11; Rev. 1:6, 18; 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5).
38. The eternal nature of this kingdom harks back to Daniel 2:44; 7:14,27; cf. Lk. 1:33.
39. The future promised kingdom has two phases: the 1000 year phase and the eternal phase characterized by a new heavens and a new earth.
40. The former will merge into the latter.
41. The former fully resolves the issues related to the angelic conflict and once the last enemy is brought under subjugation to Christ’s feet He will turn the kingdom over to His Father (cf. 1Cor. 15:24, 27-28).

Song of Thanksgiving of the 24 Elders (vv. 16-18)

VERSE 16 And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshiped God (kai. oi` ei;kosi te,ssarej presbu,teroi Îoi`Ð evnw,pion tou/ qeou/ kaqh,menoi evpi. tou.j qro,nouj auvtw/n e;pesan evpi. ta. pro,swpa auvtw/n kai. proseku,nhsan tw/| qew/|

(conj kai + art.w/adj.nom.m.p. eikosi twenty + adj.nom.m.p. tessares four + adj.nom.m.p. presbuteros old; forefather, ancestor; elder; a footnote in Bible Words under definition #6 reads: in RV, denoting (human) members of a heavenly council around God’s throne + art.nom.m.p. hoi "who" + prep enopion before + art.w/noun gen.m.s. theos God + pres.dep.part.nom.m.p. kathemai sit + prep epi on + art.w/noun acc.m.p. thronos throne + pro.gen.m.p. autos "their" + aor.act.ind.3p. pipto fall + prep epi on + art.w/noun acc.nt.p. prosopon face + pro.gen.m.p. autos "their" + conj kai + aor.act.ind.3p. proskuneo worship, bow down + art.w/noun dat.m.s. theos God]),

VERSE 17 saying, "We give You thanks, O Lord God (le,gontej( Euvcaristou/me,n soi( ku,rie o` qeo.j [pres.act.part.nom.m.p. lego say + pres.act.ind.1p. eucharisteo give thanks + pro.dat.s. su you + noun voc.m.s. kurios lord + art.w/noun voc.m.s. theos God], the Almighty, who are and who were [o` pantokra,twr( o` w'n kai. o` h=n [art.w/noun voc.m.s. pantokrator almighty, all-powerful, omnipotent + art.w/pres.act.part.voc.m.s. eimi "the One who is" + conj kai + art.voc.m.s. ho "who"+ imperf.act.ind.3s. eimi "were"], because You have taken Your great power and have begun to reign [o[ti ei;lhfaj th.n du,nami,n sou th.n mega,lhn kai. evbasi,leusaj [conj hoti since, because + perf.act.ind.2s. lambano receive, take + art.w/noun acc.f.s. dunamis power (as a capacity) + pro.gen.p. su "your" + art.w/adj.acc.f.s. megas great + conj kai + aor.act.ind.2s. basileuo rule, reign]).

ANALYSIS: VERSES 16-17

1. Immediately following the heavenly acclaim of v.15 is a second response to the sounding of the 7^th trumpet.
2. This response is on the part of the twenty-four elders first introduced to us in chapter four.
3. In unison they come off their thrones and prostrate themselves in an act of adoration before God’s throne.
4. On three previous occasions they are seen falling down before the throne in worship (cf. 4:10; 5:8, 14).
5. This time we have the added phrase "on their faces" which compliments "on their thrones."
6. The 24 elders are humans and not angels.
7. They are first seen in Revelation chapter four in connection with the throne scene as it will appear just after the Rapture.
8. The 24 elders are first described as to their seating arrangement with respect to the throne and according to their attire.
9. They are clothed in the white attire of the Royal Family and in possession of their crowns (Rev. 4:4).
10. Shortly after this presentation the 24 elders are seen worshipping God the Father and declaring His worthiness "to receive glory and honor and power" with respect to the day of the Lord (4:10).
11. As this scene advances in chapter 5 the elders are seen in the interactive celebration at the presentation of the One who is worthy to open the seven-sealed scroll (Rev. 5:6-14).
12. In his vision John finds himself assisted by one of the elders when he succumbs to the test of the unfruitful search (Rev. 5:5).
13. These developments in the 3^rd heaven occur just after the arrival of the church in heaven in the early days of the tribulation (cf. 4:1).
14. Chapter 6 deals with the unleashing of the six of the seven seals upon those who dwell on the earth and take up the first half of the seven year tribulation.
15. In chapter 7 we see the 24 elders offering praise in response to the prostration of the angelic host in response to the victorious acclaim of the redeemed multitude the comes out of the horrors of the tribulation (Rev. 7:9-12).
16. Then, as in chapter 5, John is once again tested by one of the elders who approaches him and reveals to him the identity of the great multitude (Rev. 7:13-17).
17. The episode associated with the 2^nd half of Revelation chapter 7 will take place towards the very end of the tribulation in the 3^rd heaven.
18. Not too long after the scene in Rev. 7:9-17 there will be a celebration in heaven triggered by the sounding of the 7^th trumpet.
19. The 7^th trumpet blast in heaven signals the finale.
20. The event in view in Rev. 11:16 involving the 24 elders occurs immediately after the sounding of the 7^th trumpet signaling the 2^nd Advent.
21. What triggers the worship and praise of the 24 elders is the "loud voices in heaven" celebrating the impending advent of Christ (11:15).
22. The 24 elders represent the 24 orders of the Royal Priesthood under ultimate sanctification.
23. Each elder is an actual person, a pastor-teacher (male), who in his lifetime executed the royal imperative to teach the whole counsel of God to the end of his phase 2.
24. Only 24 men out of all the CA will be so honored!
25. This is not improbable, considering the scarcity of sound teaching in our own generation, on the part of men with the gift, who will not compromise, come what may.
26. These men will contribute to the celebration associated with the opening of the 7^th trumpet by offering thanks to God (v.17).
27. The title "the Lord God Almighty" occurs 7x in this book (also at 1:8; 4:8; 15:3; 16:7; 19:6; 21:22).
28. The noun "Almighty" (pantokrator) also occurs 2x with theos (God) but not with "Lord" (16:14; 19:15).
29. It contributes to the idea that none can resist God’s power in bringing to pass the reign of righteousness.
30. It speaks of God’s eternal power and sovereignty.
31. The expression "who is and who was" focuses upon the divine attribute of eternal life from the perspective of the past and the present.
32. In the future He will be the same as He "reigns forever and ever."
33. The third part of this title "who is to come" that appeared earlier (1:4, 8; 4:8) is absent, because the anticipated moment for His coming has arrived (cf. 16:5).
34. The song of praise continues by stating the reason (hoti [because] or [since]) for the thanksgiving.
35. God has seized total and direct control of the world.
36. The perfect tense of "You have taken" (lambano to receive/take) is followed by an aorist of "begun to reign."
37. The perfect tense of lambano in contrast with an aorist occurs at 3:3; 5:7; 8:5 and here.
38. The perfect tense denotes existing results and is final and lasting.
39. The aorist tense is ingressive and proleptic.
40. God’s "great power" will overwhelm His enemies.
41. In the meantime the Almighty One permits the forces of evil to dominate the cultures of the cosmos.
42. But with the unleashing of the judgments connected to the 7^th seal, the reign of darkness will be swept away.
43. The battle of Armageddon is the final nail in the coffin for cosmos diabolicus.
44. No longer will this be called the devil’s world or playground.
45. The 24 elders also sing about the reaction of the nations and the implementation of God’s wrath and the judgment of the dead in v.18.

Reaction and Response (v.18)

VERSE 18 "And the nations were enraged, and Your wrath came (kai. ta. e;qnh wvrgi,sqhsan( kai. h=lqen h` ovrgh, sou [conj kai + art.w/noun nom.m.p. ethnos nation + aor.pass.ind.3p. orgizo be furious; "were enraged" + conj kai + aor.act.ind.3s. erchomai come + art.w/noun nom.f.s. orge wrath + pro.gen.p. su], and the time came for the dead to be judged [kai. o` kairo.j tw/n nekrw/n kriqh/nai [conj kai + art.w/noun nom.m.s. kairos time; season + adj.gen.m.p. nekros dead + aor.pass.infin. krino judge], and the time to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great [kai. dou/nai to.n misqo.n toi/j dou,loij sou toi/j profh,taij kai. toi/j a`gi,oij kai. toi/j foboume,noij to. o;noma, sou( tou.j mikrou.j kai. tou.j mega,louj [conj kai + aor.act.infin. didomi give + art.w/noun acc.m.s. misthos pay, wages; reward + art.w/noun dat.m.p. doulos slave + pro.gen.s. su + art.w/noun dat.m.p. prophetes prophet + conj kai + art.w/adj.dat.m.p. hagios saint + conj kai here as an ascensive "even" + art.w/pres.dep.part.dat.m.p. phobeomai be afraid, fear + art.w/noun acc.nt.s. onoma name + pro.gen.s. su + art.w/noun acc.m.. mikros small, little + conj kai + art.w/adj.acc.m.p. megas great], and to destroy those who destroy the earth [kai. diafqei/rai tou.j diafqei,rontaj th.n gh/n [conj kai + aor.act.infin. diaphtheiro ruin (something); "destroy" + art.w/pres.act.part.acc.m.p. diaphtheiro ruin, destroy; corrupt + art.w/noun acc.f.s. ge earth])."

ANALYSIS: VERSE 18

1. The song of the elders proceeds with prophetic comment summarizing the upshot of the move to finally establish the rule of God over men.
2. This song sets forth the reaction of the nations, the response of God, the judgment and reward of the dead, with a final line celebrating the end of the rule of the wicked.
3. The march to the establishment of the hated kingdom of God with its emphasis on truth and righteousness provokes a reaction from the nations.
4. In other words, the cosmos won’t take this lying down.
5. Those who survive to the days of the seven bowl judgments will violently and vociferously oppose the inevitable.
6. Eventually this wrath will be manifest itself by a gathering of all the armed forces of the nations against Jerusalem and the coming Deliverer (cf. 16:14,16,19; 20:8-9).
7. The nations pit their wrath against God’s wrath.
8. This seen in the prophetic Psalm 2.
9. The wrath the nations take on is the wrath that has ravaged the human race and even terrified mankind (cf. 6:17).
10. The next line "Your wrath has come" is proleptic with respect to the 2^nd Advent proper.
11. God’s wrath is more than a match for the collective wrath of the nations.
12. The noun "time" connected to the infinitive "to be judged" carries forward to the aorist infinitive "to reward," and "to destroy."
13. In NAS this is reflected in the italics "the time," and could have appeared with "to destroy" as in "and the time to destroy."
14. As a matter of fact both the aorist verb "came" and the noun "the time" should be carried over to include all three infinitives.
15. The verb is connected to the first infinitive, even as the noun "time" is connected to the second infinitive.
16. The translation should be "and Your wrath came, and the time came for the dead to be judged, and the time came to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great, and the time came to destroy those who destroy the earth."
17. Since church age believers have already been resurrected and their works judged and rewarded, this can only refer to believers from the age of the Gentiles, the age of Israel, and tribulational saints.
18. Believers, who at this juncture have yet to experience resurrection and the distribution of SG3, are referred to by two classifications.
19. The distribution of rewards (SG3) will be the sole focus of the judgment of the believing dead.
20. The noun "reward" (misthos) denotes that which is due and is used in connection with paying a wage to a laborer.
21. Each person’s reward will be according to the proportion of good works of the one who is rewarded (cf. 1Cor. 3:8; Rev. 22:12).
22. The believing recipients have an extended designation: "Your bond-slaves the prophets and the saints, even those who fear Your name."
23. A prophet of God represents a specialized category within the community of believers.
24. The first classification is referred by the elders as "Your servants the prophets."
25. This is a familiar OT expression (cf. 2Kgs, 9:7; 17:13, 23; 21:10; 24:2; Ezra 9:11 and Dan. 9:6,10; Jer. 7:25; 25:4,5; 26:5; 29:19; 35:15; 44:4; Ezek. 38:17; Amos 3:7; Zech. 1:6).
26. This is a reference to OT prophets which is clearly the case in Rev 10:7.
27. NT prophets are not in view here as they will have already entered into their Ph3 reward by this time.
28. Not all prophets of God were faithful to the end, but all who were called to the prophetic office will be judged and rewarded according to their deeds, whether good or worthless, just as it is with CA believers.
29. Men like the prophet Daniel will inherit SG3 at the 2^nd Advent (Dan. 12:13).
30. Saints ("holy ones"; Heb. qodesh) is a designation that encompasses all believers that experience resurrection and reward (or not) in connection with the kingdom age.
31. This term is also used in connection with angels (Dan. 4:17).
32. All saints will possess the kingdom (cf. Dan. 7:18, 21, 22, 27).
33. The words "and those who fear Your name" does not represent a third classification of believers.
34. The conjunction kai translated "and" should be rendered as the ascensive "even."
35. That part of the translation would then be, "and the saints, even those who fear Your name..."
36. All "saints" by definition exhibit fear of God, some more, some less.
37. The degrees of reward will manifest who among believers feared God more or less.
38. The preferred interpretation is to understand two groups of reward recipients, the prophets and the saints.
39. "The small and the great" applies to "saints" only.
40. John is fond of this expression in referring to humanity (cf. 13:16; 19:5, 18; 20:12).
41. Here it refers to the lowest ranking "saint" or "bond-slave" within the family of God.
42. The lowest ranking member of the family of God will receive the same consideration as the highest when it comes time to distribute reward (cf. Ps. 115:13 "He (God) will bless those who fear the LORD, the small together with the great."
43. This phrase is a specification of ranking within an association in Rev. 13:16; 19:18; 20:12 (cf. Gen. 19:11; Deut. 1:17; 1Sam. 30:2; 2Kgs. 23:2; 25:26; 1Chron. 26:13; Esther 1:20; Ps. 115:13; Jer. 42:8; 44:12; Acts 26:22; Rev. 13:16; 19:5, 18; 20:12; cp. 2Chron. 36:18; Ps. 104:25).
44. The phrase "the time for the dead to be judged" governs the infinitive "to reward," but not the infinitive "to destroy."
45. In this song the believing dead are categorized as "prophets" and "saints."
46. The unbelievers are referred to as "those who destroy the earth."
47. There are two views as to who "those who destroy the earth" are.
48. One view sees them as all unbelievers and their final destruction at the end of the 1000 years in the Great White Throne judgment (Rev. 20).
49. The other view sees them as unbelievers who enter the tribulation and remain in a state of unbelief and rebellion.
50. Just as the tribulation commences with unbelievers only, so the tribulation will officially begin with believers only.
51. Unbelievers who survive the tribulation will be judged and removed from the earth at the judgment of the nations (Matt. 25:32-46).
52. The decision to adopt the latter view is based on the designation "those who destroy the earth."
53. This seems a strange, if not inaccurate, way of referring to all unbelievers.
54. The destroyers of the earth are better served by those who wield great political, economic and military power in the last days.
55. It could include, for instance, the super rich of James 5 (cf. Rev. 18:23).
56. It certainly includes the king of the west (Rev. 13).
57. In this group is the great whore of Rev. 17.
58. God will break up all these combines of evil in the judgments associated with Christ’s coming (Mal. 4:1; Jude 1:14ff.).
59. The above examples are not meant to be inclusive but are illustrative of prominent individuals and organizations that will be destroyed.
60. Those who destroy the earth represent those who are responsible for the deception and mayhem that afflicts all mankind including the despoliation of the environment.
61. The verb "destroy" found here means ‘to ruin’ or "to spoil."
62. It occurs 6x in five verses in the NT (Lk. 12:33 (moth); 2Cor. 4:16 (death gene); 1Tim. 6:5 (corrupt teachers of doctrine); Rev. 8:6 (ships and crews); 11:18 (movers and shakers in last days who bring on God’s wrath).
63. The Hebrew verb that is the counterpart to the Greek diaphtheiro is shadad which means ‘to ruin/spoil."
64. This verb as applied to Babylon as the "destroyer" of Jerusalem (Jer. 6:26; 12:12, et al) refers to a militaristic world power used as a tool of God to bring His holy wrath upon the covenant people, the Jews.
65. The Babylon of the last days prophesied by Jeremiah will become an object of devastation/ruin (Jer. 51:48, 53, 55, 56).
66. Among the very last to be destroyed are those who operate behind the scenes and out of the public eye, namely, those who serve the secret societies (e.g. the illuminati).
67. We see them mentioned in a prophetic context in Rev. 3:9, where at the judgment of the nations they will be compelled to bow down before the church triumphant just before they are baptized in fire (Rev. 3:9; cp. 2:9).
68. In conclusion, "the time" or "season" for all this is the 2^nd Advent which is here celebrated in song by the 24 elders in response to the sounding of the 7^th trumpet.

A Storm in Heaven (v.19)

VERSE 19 And the temple of God which is in heaven was opened (kai. hvnoi,gh o` nao.j tou/ qeou/ o` evn tw/| ouvranw/ [conj kai + aor.pass.ind.3s. anoigo open + art.w/noun nom.m.s. naos temple (inner) + art.w/noun gen.m.s. theos God + prep en + art.w/noun loc.m.s. ouranos heaven]; and the ark of His covenant appeared in His temple [kai. w;fqh h` kibwto.j th/j diaqh,khj auvtou/ evn tw/| naw/| auvtou/ [conj kai + aor.pass.ind.3s. horao see; appear + art.w/noun nom.f.s kibotos box, chest; ark (temple ark or Noah’s ark + art.w/noun gen.f.s. diatheke covenant + pro.gen.m.s. autos his + prep en + art.w/noun loc.m.s. naos temple], and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm [kai. evge,nonto avstrapai. kai. fwnai. kai. brontai. kai. seismo.j kai. ca,laza mega,lh [kai. evge,nonto avstrapai. kai. fwnai. kai. brontai. kai. seismo.j kai. ca,laza mega,lh [conj kai + aor.dep.ind.3p. ginomai "were" + noun nom.f.p. astrape lightning + conj kai + noun nom.f.p. phone voice, sound + conj kai + noun nom.f.p. bronte thunder + conj kai + noun nom.m.s. seismos + kai + noun nom.f.s. chalaza hail + adj.nom.f.s. megas great]).

ANALYSIS: VERSE 19

1. Verse 19 is in response to the song of the 24 elders.
2. Again, this scene will take place in heaven close to the time of the 2^nd Advent.
3. The scene beginning with v.15 is triggered by the sounding of the 7^th and final trumpet.
4. The 7^th trumpet with its seven bowls of wrath brings the tribulation to a close (cf. 15:1).
5. This opening of the temple as it is designated here is the very same opening that we find in 15:5 where the chronological progression/thread resumes.
6. In chapter 15 and 16 we have the revelation of the 7 bowls.
7. Chapter 15 presents activity in heaven in connection with the pouring out of the bowls of wrath, while chapter 16 presents the effects of the pouring out on men.
8. Chapters 12-14 are supplemental in nature.
9. The temple in heaven seen as opened here is the one presupposed in chapters 4 and 5 (cf. 3:12; 7:15; 15:5ff.).
10. This chapter begins with a look at the earthly temple (vv. 1-2) and ends with a look at the heavenly temple.
11. Apparently God’s throne and the temple in heaven are two related but separate entities.
12. This proves to be confusing since the golden altar of incense which sits in the holy place before the veil is seen before God’s throne in Revelation (cf. 6:9; 8:3,5; 9:13; 14:18; 16:7).
13. Here for the first time the doors of the temple in heaven are opened.
14. Temple here refers to the inner most chambers as in the holy place and most holy place.
15. Its opening reveals the Ark of the Covenant.
16. This dramatic and most sacred piece of furniture is for the first time revealed to those assembled in heaven.
17. It is put on public display, something that was definitely not permitted over the course of its earthly sojourn from Sinai until it disappeared for good at the time of the Babylonian invasion.
18. A variety of traditions lay claim to its whereabouts on earth.
19. Whether or not this happening in heaven corresponds to the resurfacing of the earthly ark of the covenant we cannot say.
20. Its proper place was behind the second veil of the tabernacle (cf. Lev. 16:2ff.; Heb.9:3ff.; 10:20) and in the inner chambers of Solomon’s temple (1Kgs. 8:6).
21. This scene is the heavenly counterpart of the earthly ark.
22. The Ark of the Covenant represents the person of Jesus Christ, who has been presented in heaven as a lamb.
23. A violent storm and seismic theophany closes the response to the sounding of the 7^th trumpet.
24. The five-fold phenomenon signifies the divine presence (cf. Ex.19:16-19; Rev. 4:5; 16:18) and wrathful judgment of God (Rev. 8:5; 10:3; 16:18).
25. These combined with the first view into the temple in heaven signifies a decisive moment.