Revelation of John 10
Another strong angel ( αλλον αγγελον ισχυρον ). But the seventh trumpet does not sound till 11:15. This angel is not one of the seven or of the four, but like the other strong angel in 5:2; 18:21 or the other angel in 14:6, 15. The sixth trumpet of 9:13 ends in 9:21. The opening of the seventh seal was preceded by two visions (chapter Re 7) and so here the sounding of the seventh trumpet (11:15) is preceded by a new series of visions (10:1-11:14).Coming down out of heaven ( καταβαινοντα εκ του ουρανου ). Present active participle of καταβαινω picturing the process of the descent as in 20:1 (cf. 3:12).
Arrayed with a cloud ( περιβεβλημενον νεφελην ). Perfect passive participle of περιβαλλω with accusative case retained as in 7:9, 13. Not proof that this angel is Christ, though Christ will come on the clouds (1:7) as he ascended on a cloud (Ac 1:9). God's chariot is in the clouds (Ps 104:3), but this angel is a special messenger of God's.
The rainbow ( η ιρις ). See 4:3 for this word. The construction here is changed from the accusative to the nominative.
As the sun ( ως ο ηλιος ). The very metaphor applied to Christ in 1:16.
As pillars of fire ( ως στυλο πυρος ). Somewhat like the metaphor of Christ in 1:15, but still no proof that this angel is Christ. On στυλος see 3:12; Ga 2:9.
And he had ( κα εχων ). This use of the participle in place of ειχεν (imperfect) is like that in 4:7f.; 12:2; 19:12; 21:12, 14, a Semitic idiom (Charles), or as if καταβαινων (nominative) had preceded in place of καταβαινοντα.
A little book ( βιβλαριδιον ). A diminutive of βιβλαριον (papyri), itself a diminutive of βιβλιον (5:1) and perhaps in contrast with it, a rare form in Hermas and Re 10:2, 9, 10. In 10:8 Tischendorf reads βιβλιδαριον, diminutive of βιβλιδιον (Aristophanes) instead of βιβλιον (Westcott and Hort). The contents of this little book are found in 11:1-13.
Open ( ηνεωιγμενον ). See Eze 2:9f. Perfect (triple reduplication) passive participle of ανοιγω, in contrast to the closed book in 5:1. There also we have επ (upon) την δεξιαν (the right hand), for it was a large roll, but here the little open roll is held in the hand ( εν τη χειρ ), apparently the left hand (verse 5).
He set ( εθηκεν ). First aorist active indicative of τιθημ. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot ( τον ποδα τον δεξιον ) being on the sea ( επ της θαλασσης ) and the left ( τον ευωνυμον ) upon the land ( επ της γης ). It makes a bold and graphic picture.
As a lion roareth ( ωσπερ λεων μυκατα ). Only instance of ωσπερ in the Apocalypse, but ως in the same sense several times. Present middle indicative of μυκαομα, an old onomatopoetic word from μυ or μοο (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1Pe 5:8 we have ωρυομα. Homer uses μυκαομα for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. 1:10; 5:2, 12; 6:10; 7:2, 10, etc.
The seven thunders ( α επτα βροντα ). A recognized group, but not explained here, perhaps John assuming them to be known. For βροντα see already 4:5; 6:1; 8:5. In Ps 29 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea.
Their voices ( τας εαυτων φωνας ). Cognate accusative with ελαλησαν and εαυτων (reflexive) means "their own." In Joh 12:28 the voice of the Father to Christ was thought by some to be thunder.
I was about to write ( ημελλον γραφειν ). Imperfect active of μελλω (double augment as in Joh 4:47; 12:33; 18:32) and the present (inchoative) active infinitive of γραφω, "I was on the point of beginning to write," as commanded in 1:11, 19.
Seal up ( σφραγισον ). Aorist active imperative of σφραγιζω, tense of urgency, "seal up at once."
And write them not ( κα μη αυτα γραψηις ). Prohibition with μη and the ingressive aorist active subjunctive of γραφω, "Do not begin to write." It is idle to conjecture what was in the utterances. Compare Paul's silence in 2Co 12:4.
Standing ( εστωτα ). Second perfect active participle of ιστημ (intransitive). John resumes the picture in verse 2.
Lifted up ( ηρεν ). First aorist active indicative of αιρω, to lift up.
To heaven ( εις τον ουρανον ). Toward heaven, the customary gesture in taking a solemn oath (Ge 14:22; De 32:40; Da 12:7).
Sware ( ωμοσεν ). First aorist indicative of ομνυω to swear.
By him that liveth ( εν τω ζωντ ). This use of εν after ομνυω instead of the usual accusative (Jas 5:12) is like the Hebrew (Mt 5:34, 36). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; 4:9, 10; 15:7). This oath proves that this angel is not Christ.
Who created ( ος εκτισεν ). First aorist active indicative of κτιζω, a reference to God's creative activity as seen in Ge 1:1ff.; Ex 20:11; Isa 37:16; 42:5; Ps 33:6; 145:6, etc.
That there shall be time no longer ( οτ χρονος ουκετ εστα ). Future indicative indirect discourse with οτ. But this does not mean that χρονος (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7), in answer to the question, "How long?" (6:10).
When he is about to sound ( οταν μελλη σαλπιζειν ). Indefinite temporal clause with οταν and the present active subjunctive of μελλω and the present (inchoative) active infinitive of σαλπιζω, "whenever he is about to begin to sound" (in contrast to the aorist in 11:15).
Then ( κα ). So in apodosis often (14:10).
Is finished ( ετελεσθη ). First aorist passive indicative of τελεω, proleptic or futuristic use of the aorist as in 1Co 7:28. So also 15:1.
The mystery of God ( το μυστηριον του θεου ). This same phrase by Paul in 1Co 2:1; Col 2:2. Here apparently the whole purpose of God in human history is meant.
According to the good tidings which he declared ( ως ευηγγελισεν ). "As he gospelized to," first aorist active indicative of ευαγγελιζω, a rare use of the active as in 14:6 with the accusative. See the middle so used in Ga 1:9; 1Pe 1:12. See Am 3:7; Jer 7:25; 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.
Again speaking and saying ( παλιν λαλουσαν κα λεγουσαν ). Present active predicate participles feminine accusative singular agreeing with ην (object of ηκουσα ), not with φωνη (nominative) as most of the cursives have it ( λαλουσα κα λεγουσα ). Ordinarily it would be ελαλε κα ελεγεν. See 4:1 for like idiom. This is the voice mentioned in verse 4. No great distinction is to be made here between λαλεω and λεγω.
Go, take ( Hυπαγε λαβε ). Present active imperative of υπαγω and second aorist active imperative of λαμβανω. The use of υπαγε (exclamation like ιδε ) is common in N.T. (Mt 5:24; 8:4; 19:21; Joh 4:16; 9:7). Charles calls it a Hebraism (16:1). Note the repeated article here ( το ) referring to the open book in the hand of the angel (verse 2), only here βιβλιον is used, not the diminutive of βιβλαριδιον of verses 2, 9, 10.
I went ( απηλθα ). Second aorist active indicative ( -α form), "I went away" ( απ- ) to the angel. John left his position by the door of heaven (4:1).
That he should give ( δουνα ). Second aorist active infinitive of διδωμ, indirect command after λεγων (bidding) for δος in the direct discourse (second aorist active imperative second person singular). This use of λεγω to bid occurs in 13:14; Ac 21:21.
He saith ( λεγε ). Dramatic vivid present active indicative of λεγω.
Take it and eat it up ( λαβε κα καταφαγε αυτο ). Second aorist (effective) active imperatives of λαμβανω and κατεσθιω (perfective use of κατα, "eat down," we say "eat up"). See the same metaphor in Eze 3:1-3; Jer 15:6f. The book was already open and was not to be read aloud, but to be digested mentally by John.
It shall make thy belly bitter ( πικρανε σου την κοιλιαν ). Future active of πικραινω, for which verb see 8:11; 10:10; Col 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.
Sweet as honey ( γλυκυ ως μελ ). For the sweetness of the roll see Ps 19:10f.; 119:103. "Every revelation of God's purposes, even though a mere fragment, a βιβλαριδιον, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.
I took--and ate it up ( ελαβον--κα κατεφαγον αυτο ). Second aorist active indicatives of the same verbs to show John's prompt obedience to the command. The order of the results is here changed to the actual experience (sweet in the mouth, bitter in the belly). The simplex verb εφαγον (I ate) is now used, not the compound κατεφαγον (I ate up).
They say ( λεγουσιν ). Present active of vivid dramatic action and the indefinite statement in the plural as in 13:16; 16:15. It is possible that the allusion is to the heavenly voice (10:4, 8) and to the angel (10:9).
Thou must prophesy again ( δε σε παλιν προφητευσα ). Not a new commission (1:19), though now renewed. C.f. Eze 4:7; 6:2; Jer 1:10. The παλιν (again) points to what has preceded and also to what is to come in 11:15. Here it is predictive prophecy ( προφητευσα, first aorist active infinitive of προφητευω ).
Over ( επ ). In the case, in regard to as in Joh 12:16 (with γραφω ), not in the presence of ( επ with genitive, Mr 13:9) nor against ( επ with the accusative, Lu 22:53). For this list of peoples see 5:9, occurring seven times in the Apocalypse.
Revelation of John 11:1-13
A reed ( καλαμος ). Old word for a growing reed (Mt 11:7) which grew in immense brakes in the Jordan valley, a writer's reed (3Jo 1:7), a measuring-rod (here, 21:15f.; Eze 40:3-6; 42:16-19).Like a rod ( ομοιος ραβδω ). See 2:27; Mr 6:8 for ραβδος.
And one said ( λεγων ). "Saying" (present active masculine participle of λεγω ) is all that the Greek has. The participle implies εδωκεν (he gave), not εδοθη, a harsh construction seen in Ge 22:20; 38:24, etc.
Rise and measure ( εγειρε κα μετρησον ). Present active imperative of εγειρω (intransitive, exclamatory use as in Mr 2:11) and first aorist active imperative of μετρεω. In Eze 42:2ff. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13) before the seventh trumpet (11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mr 13:2; Mt 24:2; Lu 21:6) and which was also attributed to Stephen (Ac 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses 1, 2), the mission of the two witnesses (3-12), the rescue of the remnant (13). There is a heavenly sanctuary (7:15; 11:19; 14:15, etc.), but here ναος is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; 2Th 2:4; 1Co 3:16f.; 2Co 6:16; Eph 2:19ff.). For altar ( θυσιαστηριον ) see 8:3. Perhaps measuring as applied to "them that worship therein" ( τους προσκυνουντας εν αυτω ) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).
The court ( την αυλην ). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mr 14:66). This is here the outer court, "which is without the temple" ( την εξωθεν του ναου ), outside of the sanctuary, but within the ιερον where the Gentiles could go (carrying out the imagery of the Jerusalem temple).
Leave without ( εκβαλε εξωθεν ). Literally, "cast without" (second aorist active imperative of εκβαλλω.
Do not measure it ( μη αυτην μετρησηις ). Prohibition with μη and the first aorist active (ingressive) subjunctive of μετρεω. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" ( το μεσοιτοιχον του φραγμου, Eph 2:15), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mr 11:17), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them.
They shall tread under foot ( πατησουσιν ). Future active of πατεω, here to trample with contempt as in Lu 21:24, even the holy city (Mt 4:5; Isa 48:2; Ne 11:1). Charles thinks that only the heavenly city can be so called here (21:2, 10; 22:19) because of 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Da 9:24.
Forty and two months ( μηνας τεσσερακοντα κα δυο ). Accusative of extent of time. This period in Da 7:25; 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and 13:5; 1260 days, 11:3; 12:6; time, times and half a time or 3 1/2 years, 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.
I will give ( δωσω ). Future active of διδωμ. The speaker may be God (Beckwith) or Christ (Swete) as in 2:13; 21:6 or his angel representative (22:7, 12ff.). The idiom that follows is Hebraic instead of either the infinitive after διδωμ as in 2:7; 3:21; 6:4; 7:2; 13:7, 15; 16:8 or ινα with the subjunctive (9:5; 19:8) we have κα προφητευσουσιν (and they shall prophesy).
Unto my two witnesses ( τοις δυσιν μαρτυσιν μου ). Dative case after δωσω. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.
Clothed ( περιβλημενους ). Perfect passive participle of περιβαλλω as often before (7:9, 13; 10:1, etc.). But Aleph A P Q here read the accusative plural in -ους, while C has the nominative in -ο. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις agreeing with μαρτυσιν.
In sackcloth ( σακκους ). Accusative retained with this passive verb as in 7:9, 13. See 6:12 for σακκος and also Mt 3:4. The dress suited the message (Mt 11:21).
The two olive trees ( α δυο ελαια ). The article seems to point to what is known. For this original use of ελαια see Ro 11:17, 24. In Zec 4:2, 3, 14 the lampstand or candlestick ( λυχνια ) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical.
Standing ( εστωτες ). Masculine perfect active participle agreeing with ουτο instead of εστωσα (read by P and cursives) agreeing with ελαια κα λυχνια, even though α (feminine plural article) be accepted before ενωπιον του κυριου (before the Lord).
If any man desireth to hurt them ( ε τις αυτους θελε αδικησα ). Condition of first class, assumed to be true, with ε and present active indicative ( θελε ) "if any one wants to hurt" ( αδικησα first aorist active infinitive). It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah's experience (2Ki 1:10).
Devoureth ( κατεσθιε ). "Eats up (down)," present active indicative of κατεσθιω.
If any man shall desire ( ε τις θεληση ). Condition of third class with ε and first aorist active subjunctive of θελω as in Lu 9:13; Php 3:12, but MSS. also read either θελε (present active indicative) or θελησε (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death ( δε αυτον αποκτανθηνα, must be killed, first aorist passive infinitive of αποκτεινω with δε ).
To shut the heaven ( κλεισα τον ουρανον ). First aorist active infinitive of κλειω. As Elijah did by prayer (1Ki 17:1; Lu 4:25; Jas 5:17).
That it rain not ( ινα μη υετος βρεχη ). Sub-final use of ινα μη with the present active subjunctive of βρεχω, old verb to rain (Mt 5:45), here with υετος as subject.
During the days ( τας ημερας ). Accusative of extent of time. In Lu 4:25; Jas 5:17 the period of the drouth in Elijah's time was three and a half years, just the period here.
Of their prophecy ( της προφητειας αυτων ). Not here the gift of prophecy (1Co 12:10) or a particular prophecy or collection of prophecies (Re 1:3; 22:7f.), but "the execution of the prophetic office" (Swete).
Over the waters ( επ των υδατων ). "Upon the waters." As Moses had (Ex 7:20).
Into blood ( εις αιμα ). As already stated in 8:8 about the third trumpet and now again here.
To smite ( παταξα ). First aorist active infinitive of πατασσω, used here with εξουσιαν εχουσιν (they have power), as is στρεφειν (to turn).
With every plague ( εν παση πληγη ). In 1Ki 4:8, but with reference to the plagues in Egypt.
As often as they shall desire ( οσακις εαν θελησωσιν ). Indefinite temporal clause with οσακις and modal εαν (= αν ) and the first aorist active subjunctive of θελω, "as often as they will."
When they shall have finished ( οταν τελεσωσιν ). Merely the first aorist active subjunctive of τελεω with οταν in an indefinite temporal clause with no futurum exactum (future perfect), "whenever they finish."
The beast ( το θηριον ). "The wild beast comes out of the abyss" of 9:1f. He reappears in 13:1; 17:8. In Da 7:3 θηρια occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Da 7:7; Mt 24:15. Some see Nero redivivus.
He shall make war with them ( ποιησε μετ' αυτων πολεμον ). This same phrase occurs in 12:17 about the dragon's attack on the woman. It is more the picture of single combat (2:16).
He shall overcome them ( νικησε αυτους ). Future active of νικαω. The victory of the beast over the two witnesses is certain, as in Da 7:21.
And kill them ( κα αποκτενε ). Future active of αποκτεινω. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: "But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness."
Their dead bodies lie ( το πτωμα αυτων ). Old word from πιπτω (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Mt 14:12), here the singular (some MSS. πτωματα, plural) as belonging to each of the αυτων (their) like στοματος αυτων (their mouth) in verse 5. So also in verse 9. No word in the Greek for "lie."
In ( επ ). "Upon," as in verse 6, with genitive ( της πλατειας ), the broad way ( οδου understood), from πλατυς (broad) as in Mt 6:5, old word (Re 21:21; 22:2).
Of the great city ( της πολεως της μεγαλης ). Clearly Jerusalem in view of the closing clause ( οπου--εσταυρωθη ), though not here called "the holy city" as in verse 2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; 16:19; 17:5; 18:2, 10, 16, 18, 19, 21).
Which ( ητις ). Which very city, not "whichever."
Spiritually ( πνευματικως ). This late adverb from πνευματικος (spiritual) occurs in the N.T. only twice, in 1Co 2:14 for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of πνευματικος see 1Co 10:3f. Judah is called Sodom in Isa 1:9f.; Eze 16:46, 55. See also Mt 10:15; 11:23. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete).
Where also their Lord was crucified ( οπου κα ο κυριος αυτων εσταυρωθη ). First aorist passive indicative of σταυροω, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (Joh 15:20).
Men from among ( εκ τÂων etc.). No word for "men" ( ανθρÂωπο or πολλο ) before εκ τÂων, but it is implied (partitive use of εκ ) as in 2:10 and often. See also 5:9; 7:9 for this enumeration of races and nations.
Do look upon ( βλεπουσιν ). Present (vivid dramatic) active indicative of βλεπω.
Three days and a half ( ημερας τρεις κα ημισυ ). Accusative of extent of time. Hημισυ is neuter singular though ημερας (days) is feminine as in Mr 6:23; Re 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete).
Suffer not ( ουκ αφιουσιν ). Present active indicative of αφιω, late form for αφιημ, as in Mr 1:34 (cf. αφεις in Re 2:20). This use of αφιημ with the infinitive is here alone in the Apocalypse, though common elsewhere (Joh 11:44, 48; 12:7; 18:8).
Their dead bodies ( τα πτωματα αυτων ). "Their corpses," plural here, though singular just before and in verse 8.
To be laid in a tomb ( τεθηνα εις μνημα ). First aorist passive of τιθημ, to place. Μνημα (old word from μιμνησκω, to remind) is a memorial, a monument, a sepulchre, a tomb (Mr 5:3). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit 1:18ff.
They that dwell upon the earth ( ο κατοικουντες επ της γης ). Present active articular participle of κατοικεω, "an Apocalyptic formula" (Swete) for the non-Christian world (3:10; 6:10; 8:13; 13:8, 12, 14; 17:8).
Rejoice ( χαιρουσιν ). Present active indicative of χαιρω.
Over them ( επ' αυτοις ). Locative (or dative) case with επ as in 10:11.
Make merry ( ευφραινοντα ). Present middle indicative of ευφραινω, old verb ( ευ, φρην, jolly mind), as in Lu 15:32; Re 12:12; 18:20. Jubilant jollification over the cessation of the activity of the two prophets.
They shall send gifts to one another ( δωρα πεμψουσιν αλληλοις ). Future active of πεμπω with dative αλληλοις. Just as we see it done in Es 9:19, 22; Ne 8:10, 12.
Tormented ( εβασανισαν ). First aorist active indicative of βασανιζω, for which see 9:5. This is the reason ( οτ ) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (11:3f.) and dread miracles (11:5f.) of these two prophets. "Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed" (Swete).
After the ( μετα τας etc.). The article τας (the) points back to 11:9.
The breath of life from God ( πνευμα ζωης εκ του θεου ). This phrase ( πνευμα ζωης ) occurs in Ge 6:17; 7:15, 22 of the lower animals, but here there is clearly an allusion to Eze 37:5, 10 (also 2Ki 13:21), where the dead bones lived again.
Entered into them ( εισηλθεν εν αυτοις ). Second aorist active indicative of εισερχομα with εν rather than εις after it (cf. Lu 9:46). The prophecy has here become fact (change from future πεμψουσιν to aorist εισηλθεν ).
They stood upon their feet ( εστησαν επ τους ποδας αυτων ). Ingressive second aorist active indicative of ιστημ (intransitive). Reference to Eze 37:10, but with the accusative in place of genitive there after επ as in 2Ki 13:21.
Fell upon ( επεπεσεν επ ). Second aorist active indicative of επιπιπτω with repetition of επ. The same prophetic use of the aorist as in εισηλθεν and εστησαν.
Beheld ( θεωρουντας ). Present active articular participle of θεωρεω. "The spectators were panic-stricken" (Swete).
Saying ( λεγουσης ). Present active predicate participle of λεγω, feminine genitive agreeing with φωνης, though some MSS. have the accusative φωνην λεγουσαν, either construction being proper after ηκουσαν (they heard). There is a little evidence for ηκουσα like 12:10 (24 times in the book). Cf. Joh 5:28.
Come up hither ( αναβατε ωδε ). Second aorist active imperative of αναβαινω. The ascension of these two witnesses is in full view of their enemies, not just in the presence of a few friends as with Christ (Ac 1:9).
They went up ( ανεβησαν ). Second aorist active indicative of αναβαινω.
In the cloud ( εν τη νεφελη ). As Jesus did (Ac 1:9) and like Elijah (2Ki 2:11). Their triumph is openly celebrated before their enemies and is like the rapture described by Paul in 1Th 4:17.
There was ( εγενετο ). "There came to pass" (second aorist middle indicative of γινομα ). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Eze 37:7; 38:19; Hag 2:6; Mr 13:8; Heb 12:26f.; Re 6:12; 16:18.
Fell ( επεσεν ). Second aorist active indicative of πιπτω, to fall. Only the tenth ( το δεκατον ) of the city fell. Cf. το τριτον (the third) in 8:7-12, perhaps a conventional number.
Were killed ( απεκτανθησαν ). First aorist passive indicative of αποκτεινω as in 9:18.
Seven thousand persons ( ονοματα ανθρωπων χιλιαδες επτα ). This use of ονοματα (names of men here) is like that in 3:4; Ac 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).
Were affrighted ( εμφοβο εγενοντο ). "Became terrified," old adjective ( εν, φοβος, fear) as in Lu 24:5; Ac 10:4; 24:5. "A general movement toward Christianity, induced by fear or despair--a prediction fulfilled more than once in ecclesiastical history" (Swete).
Gave glory ( εδωκαν δοξαν ). First aorist active indicative of διδωμ, when they saw the effect of the earthquake, recognition of God's power (Joh 9:24; Ac 12:23; Ro 4:20).
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