07700
 \\It was said\\ (\\erreth\\). First aorist passive indicative of \\eipon\\.
 \\That they should not hurt\\ (\\hina m adiksousin\\). Sub-final
 (object clause subject of \\erreth\\) with \\hina m\\ and the future
 active of \\adike\\ as in
 # 3:9; 8:3
 Vegetation had been hurt sufficiently by the hail
 # 8:7
 \\But only such men as\\ (\\ei m tous anthrpous hoitines\\). "Except
 (elliptical use of \\ei m\\, if not, unless) the men who (the very
 ones who)." For this use of \\hostis\\ see
 # 1:7; 2:24; 20:4
 \\The seal of God upon their foreheads\\ (\\tn sphragida tou theou epi\\
 \\tn metpn\\). Provided for in
 # 7:3
 "As Israel in Egypt escaped the plagues which punished their
 neighbours, so the new Israel is exempted from the attack of the
 locusts of the Abyss" (Swete).

07701
 \\That they should not kill them\\ (\\hina m apokteinsin autous\\).
 Sub-final object clause (subject of \\edoth\\) with \\hina m\\ and the
 subjunctive of \\apoktein\\ either present (continued action) or
 aorist (constative, form the same), the usual construction with
 \\hina\\. The locusts are charged to injure men, but not to kill
 them. \\But that they should be tormented\\ (\\all' hina\\
 \\basanisthsontai\\). Sub-final clause again with \\hina\\, but this
 time with the first future passive indicative (like
 # 3:9; 6:4; 8:3; 13:12
 of \\basaniz\\, old verb, to test metals (from \\basanos\\,
 # Mt 4:24
 by touchstone, then to torture like
 # Mt 8:29
 further in
 # Re 11:10; 12:2; 14:10; 20:10
 \\Five months\\ (\\mnas pente\\). Accusative of extent of time. The
 actual locust is born in the spring and dies at the end of summer
 (about five months). \\Torment\\ (\\basanismos\\). Late word for torture,
 from \\basaniz\\, in N.T. only in
 # Re 9:5; 14:11; 18:7,10,15
 The wound of the scorpion was not usually fatal, though
 exceedingly painful. \\When it striketh a man\\ (\\hotan paisi\\
 \\anthrpon\\). Indefinite temporal clause with \\hotan\\ and the first
 aorist active subjunctive of \\pai\\
 # Mt 26:51
 old verb, to smite, "whenever it smites a man."

07702
 \\Men\\ (\\hoi anthrpoi\\). Generic use of the article (men as a class).
 \\Shall not find it\\ (\\ou m heursousin auton\\). Strong double
 negative \\ou m\\ with the future active indicative according to
 Aleph Q, but \\heursin\\ (second aorist active subjunctive)
 according to A P (either construction regular). The idea here is
 found in
 # Job 3:21; Jer 8:3
 "Such a death as they desire, a death which will end their
 sufferings, is impossible; physical death is no remedy for the
 \\basanismos\\ of an evil conscience" (Swete). \\They shall desire to\\
 \\die\\ (\\epithumsousin apothanein\\). Future active of \\epithume\\, a
 climax to \\ztsousin\\ (they shall seek), to desire vehemently.
 Paul in
 # Php 1:23
 shows a preference for death if his work is done, in order to be
 with Christ, a very different feeling from what we have here.
 \\Fleeth\\ (\\pheugei\\). Vivid futuristic present active indicative of
 \\pheug\\. Even death does not come to their relief.

07703
 \\The shapes\\ (\\ta homoimata\\). Old word from \\homoio\\, to make like
 (from \\homoios\\, like), likeness, in N.T. only here,
 # Ro 5:14; Php 2:7
 "the likenesses were like" (\\homoia\\). \\Homoima\\ is "midway between
 \\morph\\ and \\schma\\" (Lightfoot). \\Unto horses\\ (\\hippois\\).
 Associative-instrumental case, as is the rule with \\homoios\\
 # 1:15; 2:18; 4:6; 9:10,19; 11:1; 13:2,11
 but with the accusative in
 # 1:13; 14:14
 So also \\homoioi chrusi\\ (like gold) in this same verse. \\Prepared\\
 \\for war\\ (\\htoimasmenois eis polemon\\). Perfect passive participle
 of \\hetoimaz\\. This imagery of war-horses is like that in
 # Joe 2:4
 "The likeness of a locust to a horse, especially to a horse
 equipped with armour, is so striking that the insect is named in
 German _Heupferd_ (hay horse), and in Italian _cavalett_ a little
 horse" (Vincent). \\As it were crowns\\ (\\hos stephanoi\\). Not actual
 crowns, but what looked like crowns of gold, as conquerors, as
 indeed they were
 # 4:4; 6:2; 12:1; 14:14
 These locusts of the abyss have another peculiar feature. \\As\\
 \\men's faces\\ (\\hs prospa anthrpn\\). Human-looking faces in these
 demonic locusts to give added terror, "suggesting the
 intelligence and capacity of man" (Swete). Vincent actually sees
 "a distinct resemblance to the human countenance in the face of
 the locust."

07704
 \\They had\\ (\\eichan\\). Imperfect active, late form as in
 # Mr 8:7
 in place of the usual \\eichon\\. \\As hair of women\\ (\\hs trichas\\
 \\gunaikn\\). That is long hair
 # 1Co 11:15
 with no reference to matters of sex at all, for \\anthrpn\\ just
 before is used, not \\andrn\\ (men as distinct from women). Perhaps
 the antennae of the locust were unusually long. \\As the teeth of\\
 \\lions\\ (\\hs leontn\\). Supply \\hoi odontes\\ (the teeth) before
 \\leontn\\. See
 # Joe 1:6
 The locust is voracious.

07705
 \\As it were breastplates of iron\\ (\\hs thrakas siderous\\). The
 \\thrax\\ was originally the breast (from the neck to the navel),
 then the breastplate, only N.T. usage
 # Re 9:9,17; 1Th 5:8; Eph 6:14
 The armour for the breastplate was usually of iron (\\siderous\\,
 # Re 2:27
 but with the locusts it only seemed to be so (\\hs\\). However, the
 scaly backs and flanks of the locusts do resemble coats of mail.
 "The locusts of the Abyss may be the memories of the past brought
 home at times of Divine visitation" (Swete). \\The sound of their\\
 \\wings\\ (\\h phn tn pterugn\\). Graphic picture of the onrush of
 the swarms of demonic locusts and the hopelessness of resisting
 them. \\As the sound of chariots, of many horses rushing to war\\
 (\\hs phn harmatn hippn polln trechontn eis polemon\\). Both
 metaphors here, the clatter and clangour of the chariot wheels
 and the prancing of the horses are found in
 # Joe 2:4
 \\Trechontn\\ is present active predicate participle of \\trech\\, to
 run. Cf.
 # 2Ki 7:6; Jer 47:3

07706
 \\Tails\\ (\\ouras\\). Old word, in N.T. only in
 # Re 9:10,19; 12:4
 \\Like unto scorpions\\ (\\homoias skorpiois\\). Aleph A wrongly have
 \\homoiois\\ (agreeing with \\skorpiois\\ instead of with \\ouras\\). It
 is a condensed idiom for "like unto the tails of the scorpions"
 as we have it in
 # 13:11
 (cf.
 # Mt 5:20; 1Jo 2:2
 \\Stings\\ (\\kentra\\). Old word from \\kentre\\ (to prick, to sting), in
 N.T. only here,
 # Ac 26:14
 (about Paul);
 # 1Co 15:55
 (about death). It is used "of the spur of a cock, the quill of
 the porcupine, and the stings of insects" (Vincent). It was the
 goad used for oxen
 # Pr 26:3; Ac 26:14
 \\In their tails\\ (\\en tais ourais autn\\). This locates "their power
 to hurt" (\\h exousia autn adiksai\\, infinitive here, \\hina\\
 \\adiksousin\\ in
 # 9:4
 in their tails. It might have been in other organs.

07707
 \\As king\\ (\\basilea\\). Predicate accusative and anarthrous. In
 # Pr 30:27
 it is stated that the locust has no king, but this is not true of
 these demonic locusts. Their king is "the angel of the abyss
 (verse
 # 1
 whose orders they obey." \\His name is\\ (\\onoma auti\\). "Name to him"
 (nominative absolute and dative, as in
 # 6:8
 \\In Hebrew\\ (\\Ebraisti\\). Adverb as in
 # 16:16; Joh 5:2; 19:13,17,20; 20:16
 \\Abaddn\\. A word almost confined to the Wisdom books
 # Job 26:6; Ps 88:11; Pr 15:11
 It is rendered in the LXX by \\Apleia\\, destruction. \\In the Greek\\
 \\tongue\\ (\\en ti Hellniki\\). With \\glssi\\ or \\dialekti\\
 understood. As usual, John gives both the Hebrew and the Greek.
 \\Apollyon\\ (\\Apollun\\). Present active masculine singular participle
 of \\apollu\\, meaning "destroying," used here as a name and so
 "Destroyer," with the nominative case retained though in
 apposition with the accusative \\onoma\\. The personification of
 Abaddon occurs in the Talmud also. It is not clear whether by
 Apollyon John means Death or Satan. Bousset even finds in the
 name Apollyon an indirect allusion to Apollo, one of whose
 symbols was the locust, a doubtful point assuredly.

07708
 \\The first woe\\ (\\h ouai h mia\\). Note feminine gender ascribed to
 the interjection \\ouai\\ as in
 # 11:14
 perhaps because \\thlipsis\\ is feminine, though we really do not
 know. Note also the ordinal use of \\mia\\ (one) like \\prt\\ (first)
 as in
 # 6:1; Mr 16:2
 \\There come yet two Woes\\ (\\erchetai eti duo Ouai\\). Singular number
 \\erchetai\\ instead of \\erchontai\\, though \\duo ouai\\. It is true
 that \\ouai\\ is an interjection and indeclinable, but it is here
 used with \\duo\\ and is feminine just before, and not neuter.

07709
 \\A voice\\ (\\phnn mian\\). For \\mian\\ as indefinite article see
 # 8:13
 Accusative case here after \\kousa\\, though genitive in
 # 8:13
 a distinction between sound and sense sometimes exists
 # Ac 9:7; 22:9
 but not here as the words are clearly heard in both instances.
 \\From\\ (\\ek\\). "Out of the horns." Note triple use of the genitive
 article here as of the accusative article with this identical
 phrase in
 # 8:3
 ("the altar the golden the one before the throne").

07710
 \\One saying to the sixth angel\\ (\\legonta ti hekti\\). Accusative
 masculine singular active participle of \\leg\\, personifying
 \\phnn\\ and agreeing with it in case, though not in gender. This
 voice speaks to the sixth angel (dative case). \\Which had the\\
 \\trumpet\\ (\\ho echn tn salpigga\\). Nominative case in apposition
 with \\aggeli\\ (dative), the same anomalous phenomenon in
 # 2:20; 3:12; 14:12
 Swete treats it as a parenthesis, like
 # 4:1; 11:15
 \\Loose\\ (\\luson\\). First aorist (ingressive) active imperative of
 \\lu\\, "let loose." Another group of four angels
 # 7:1
 like
 # Ac 12:4
 described here "which are bound" (\\tous dedemenous\\). Perfect
 passive articular participle of \\de\\, evidently the leaders of the
 demonic horsemen
 # 9:15
 as the four angels let loose the demonic locusts
 # 7:1
 both quaternions agents of God's wrath. \\At the great river\\
 \\Euphrates\\ (\\epi ti potami ti megali Euphrati\\). A regular
 epithet of the Euphrates
 # 16:12; Ge 15:18; De 1:7
 It rises in Armenia and joins the Tigris in lower Babylonia, a
 total length of nearly 1800 miles, the eastern boundary of the
 Roman Empire next to Parthia.

07711
 \\Were loosed\\ (\\eluthsan\\). First aorist (ingressive) passive
 indicative of \\lu\\, "were let loose." \\Which had been prepared\\ (\\hoi\\
 \\htoimasmenoi\\). Perfect passive articular participle of
 \\hetoimaz\\, to make ready (\\hetoimos\\), in a state of readiness
 prepared by God
 # 12:6; 16:12; Mt 25:34
 \\For the hour and day and month and year\\ (\\eis tn hran kai\\
 \\hmeran kai mna kai eniauton\\). For this use of \\eis\\ with
 \\htoimasmenon\\ see
 # 2Ti 2:21
 All preparation over, the angels are waiting for the signal to
 begin. \\That they should kill\\ (\\hina apokteinsin\\). The same idiom
 in verse
 # 5
 about the fifth trumpet, which brought torture. This one brings
 death.

07712
 \\Of the horsemen\\ (\\tou hippikou\\). Old adjective \\hippikos\\ from
 \\hippos\\ (horse), equestrian. The neuter articular singular \\to\\
 \\hippikon\\, the horse or the cavalry in contrast with \\to pezikon\\
 (the infantry), here only in N.T. For the numbers here
 See note on "Re 5:11"
 See note on "Re 7:4"

07713
 \\And thus I saw in the vision\\ (\\kai houts eidon en ti horasei\\).
 Nowhere else does John allude to his own vision, though often in
 Dan.
 # Da 7:2; 8:2,15; 9:21
 \\Having\\ (\\echontas\\). Accusative masculine plural of \\ech\\, probably
 referring to the riders (\\tous kathmenous ep' autn\\) rather than
 to the horses (\\tous hippous\\). \\Breastplates as of fire and of\\
 \\hyacinth and of brimstone\\ (\\thrakas purinous kai huakinthinous\\
 \\kai theideis\\). There is no \\hs\\ (as) in the Greek, but that is
 the idea of these three adjectives which are only metaphors.
 \\Purinos\\ is an old adjective (from \\pur\\, fire), here only in N.T.
 \\Huakinthos\\ is also an old word (from \\huakinthos\\, hyacinth, then
 of a sapphire stone
 # Re 21:20
 of a red color bordering on black, here only in the N.T.
 \\Theids\\ is a late word (from \\theion\\, brimstone), sulphurous,
 here only in N.T. \\As the heads of lions\\ (\\hs kephalai leontn\\).
 This of the horses, war-horses as always in the Bible except in
 # Isa 28:28
 These horses likewise have "fire and smoke and brimstone"
 (\\theion\\, brimstone, is old word, in N.T. only in Rev. and
 # Lu 17:29
 proceeding (\\ekporeuetai\\, singular because it comes first and the
 subjects afterwards) out of their mouths. Both rider and horse
 are terrible.

07714
 \\By these three plagues\\ (\\apo tn trin plgn toutn\\). Our
 "plague" or stroke from \\plss\\, as in
 # Lu 10:30
 and often in Rev.
 # 9:20; 11:6; 15:1,6,8; 16:9; 18:4,8; 22:18
 It is used in
 # Ex 11:1
 for the plagues in Egypt. The three plagues here are the fire,
 smoke, and brimstone which proceed from the mouths of the horses.
 \\Was killed\\ (\\apektanthsan\\). First aorist passive indicative of
 \\apoktein\\, to kill, third person plural, though \\to triton\\ is
 neuter singular because a collective idea. See same form in verse
 # 20

07715
 \\The power\\ (\\h exousia\\). As in
 # 2:26; 6:8
 This power of the horses is both in their mouths (because of the
 fire, smoke, brimstone) and in their tails, "for their tails are
 like unto serpents" (\\hai gar ourai autn homoiai ophesin\\).
 Associative-instrumental case \\ophesin\\ after \\homoiai\\. \\Ophis\\ is
 old word for snake
 # Mt 7:10
 \\Having heads\\ (\\echousai kephalas\\). Feminine present active
 participle of \\ech\\, agreeing with \\ourai\\ (tails). \\With them\\ (\\en\\
 \\autais\\). Instrumental use of \\en\\. Surely dreadful monsters.

07716
 \\Repented not\\ (\\ou metenosan\\). First aorist active indicative of
 \\metanoe\\. The two-thirds of mankind still spared did not change
 their creed or their conduct. \\Of the works\\ (\\ek tn ergn\\). For
 this use of \\ek\\ after \\metanoe\\ see
 # 2:21; 9:21; 16:11
 By "works" (\\ergn\\) here idolatries are meant, as the next verse
 shows. \\That they should not worship\\ (\\hina m proskunsousin\\).
 Negative purpose clause with \\hina m\\ and the future active of
 \\proskune\\ as in
 # 9:5
 \\Devils\\ (\\ta daimonia\\). Both in the O.T.
 # De 32:17; Ps 96:5; 106:37
 and in the N.T.
 # 1Co 10:21
 the worship of idols is called the worship of unclean spirits.
 Perhaps this is one explanation of the hideous faces given these
 images. "The idols" (\\ta eidla\\
 # 1Jo 5:21
 from \\eidos\\, form, appearance) represented "demons," whether made
 of gold (\\ta chrus\\) or of silver (\\ta argur\\) or of brass (\\ta\\
 \\chalk\\) or of stone (\\ta lithina\\) or of wood (\\ta xulina\\). See
 # Da 5:23
 for this picture of heathen idols. The helplessness of these
 idols, "which can neither see nor hear nor walk" (\\ha oute blepein\\
 \\dunantai oute akouein oute peripatein\\), is often presented in the
 O.T.
 # Ps 113:12; 115:4

07717
 \\Of their murders\\ (\\ek tn phonn autn\\). Heads the list, but
 "sorceries" (\\ek tn pharmakn\\) comes next. \\Pharmakon\\ was
 originally enchantment, as also in
 # Re 21:8
 then drug. For \\pharmakia\\ see
 # Re 18:34; Ga 5:20
 The two other items are fornication (\\porneias\\) and thefts
 (\\klemmatn\\, old word from \\klept\\, here alone in N.T.), all four
 characteristic of demonic worship and idolatry. See other lists
 of vices in
 # Mr 7:21; Ga 5:20; Re 21:8; 22:15
 Our word "pharmacy" as applied to drugs and medicine has
 certainly come a long way out of a bad environment, but there is
 still a bad odour about "patent medicines."

07718
 \\Another strong angel\\ (\\allon aggelon ischuron\\). 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\\ (\\katabainonta ek tou ouranou\\). Present
 active participle of \\katabain\\ picturing the process of the
 descent as in
 # 20:1
 (cf.
 # 3:12
 \\Arrayed with a cloud\\ (\\peribeblmenon nepheln\\). Perfect passive
 participle of \\periball\\ 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\\ (\\h\\
 \\iris\\). See
 # 4:3
 for this word. The construction here is changed from the
 accusative to the nominative. \\As the sun\\ (\\hs ho hlios\\). The
 very metaphor applied to Christ in
 # 1:16
 \\As pillars of fire\\ (\\hs stuloi puros\\). Somewhat like the metaphor
 of Christ in
 # 1:15
 but still no proof that this angel is Christ. On \\stulos\\ see
 # 3:12; Ga 2:9

07719
 \\And he had\\ (\\kai echn\\). This use of the participle in place of
 \\eichen\\ (imperfect) is like that in
 # 4:7; 12:2; 19:12; 21:12,14
 a Semitic idiom (Charles), or as if \\katabainn\\ (nominative) had
 preceded in place of \\katabainonta\\. \\A little book\\ (\\biblaridion\\). A
 diminutive of \\biblarion\\ (papyri), itself a diminutive of \\biblion\\
 # 5:1
 and perhaps in contrast with it, a rare form in Hermas and
 # Re 10:2,9,10
 In
 # 10:8
 Tischendorf reads \\biblidarion\\, diminutive of \\biblidion\\
 (Aristophanes) instead of \\biblion\\ (Westcott and Hort). The
 contents of this little book are found in
 # 11:1-13
 \\Open\\ (\\neigmenon\\). See
 # Eze 2:9
 Perfect (triple reduplication) passive participle of \\anoig\\, in
 contrast to the closed book in
 # 5:1
 There also we have \\epi\\ (upon) \\tn dexian\\ (the right hand), for it
 was a large roll, but here the little open roll is held in the
 hand (\\en ti cheiri\\), apparently the left hand (verse
 # 5
 \\He set\\ (\\ethken\\). First aorist active indicative of \\tithmi\\. The
 size of the angel is colossal, for he bestrides both land and
 sea. Apparently there is no special point in the right foot (\\ton\\
 \\poda ton dexion\\) being on the sea (\\epi ts thalasss\\) and the
 left (\\ton eunumon\\) upon the land (\\epi ts gs\\). It makes a bold
 and graphic picture. \\As a lion roareth\\ (\\hsper len muktai\\).
 Only instance of \\hsper\\ in the Apocalypse, but \\hs\\ in the same
 sense several times. Present middle indicative of \\mukaomai\\, an
 old onomatopoetic word from \\mu\\ or \\moo\\ (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 \\ruomai\\. Homer uses \\mukaomai\\ 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.

07720
 \\The seven thunders\\ (\\hai hepta brontai\\). A recognized group, but
 not explained here, perhaps John assuming them to be known. For
 \\brontai\\ 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\\ (\\tas heautn phnas\\). Cognate accusative
 with \\elalsan\\ and \\heautn\\ (reflexive) means "their own." In
 # Joh 12:28
 the voice of the Father to Christ was thought by some to be
 thunder.

07721
 \\I was about to write\\ (\\mellon graphein\\). Imperfect active of
 \\mell\\ (double augment as in
 # Joh 4:47; 12:33; 18:32
 and the present (inchoative) active infinitive of \\graph\\, "I was
 on the point of beginning to write," as commanded in
 # 1:11,19
 \\Seal up\\ (\\sphragison\\). Aorist active imperative of \\sphragiz\\,
 tense of urgency, "seal up at once." \\And write them not\\ (\\kai m\\
 \\auta grapsis\\). Prohibition with \\m\\ and the ingressive aorist
 active subjunctive of \\graph\\, "Do not begin to write." It is idle
 to conjecture what was in the utterances. Compare Paul's silence
 in
 # 2Co 12:4

07722
 \\Standing\\ (\\hestta\\). Second perfect active participle of \\histmi\\
 (intransitive). John resumes the picture in verse
 # 2
 \\Lifted up\\ (\\ren\\). First aorist active indicative of \\air\\, to lift
 up. \\To heaven\\ (\\eis ton ouranon\\). Toward heaven, the customary
 gesture in taking a solemn oath
 # Ge 14:22; De 32:40; Da 12:7

07723
 \\Sware\\ (\\mosen\\). First aorist indicative of \\omnu\\ to swear. \\By him\\
 \\that liveth\\ (\\en ti znti\\). This use of \\en\\ after \\omnu\\ 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\\ (\\hos\\
 \\ektisen\\). First aorist active indicative of \\ktiz\\, a reference to
 God's creative activity as seen in
 # Ge 1:1; Ex 20:11; Isa 37:16; 42:5; Ps 33:6; 145:6
 etc. \\That there shall be time no longer\\ (\\hoti chronos ouketi\\
 \\estai\\). Future indicative indirect discourse with \\hoti\\. But this
 does not mean that \\chronos\\ (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

07724
 \\When he is about to sound\\ (\\hotan melli salpizein\\). Indefinite
 temporal clause with \\hotan\\ and the present active subjunctive of
 \\mell\\ and the present (inchoative) active infinitive of \\salpiz\\,
 "whenever he is about to begin to sound" (in contrast to the
 aorist in
 # 11:15
 \\Then\\ (\\kai\\). So in apodosis often
 # 14:10
 \\Is finished\\ (\\etelesth\\). First aorist passive indicative of
 \\tele\\, proleptic or futuristic use of the aorist as in
 # 1Co 7:28
 So also
 # 15:1
 \\The mystery of God\\ (\\to mustrion tou theou\\). 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\\ (\\hs\\
 \\euggelisen\\). "As he gospelized to," first aorist active
 indicative of \\euaggeliz\\, 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.

07725
 \\Again speaking and saying\\ (\\palin lalousan kai legousan\\). Present
 active predicate participles feminine accusative singular
 agreeing with \\hn\\ (object of \\kousa\\), not with \\phn\\
 (nominative) as most of the cursives have it (\\lalousa kai\\
 \\legousa\\). Ordinarily it would be \\elalei kai elegen\\. See
 # 4:1
 for like idiom. This is the voice mentioned in verse
 # 4
 No great distinction is to be made here between \\lale\\ and \\leg\\.
 \\Go, take\\ (\\Hupage labe\\). Present active imperative of \\hupag\\ and
 second aorist active imperative of \\lamban\\. The use of \\hupage\\
 (exclamation like \\ide\\) 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 (\\to\\) referring to the open book in
 the hand of the angel (verse
 # 2
 only here \\biblion\\ is used, not the diminutive of \\biblaridion\\ of
 verses
 # 2,9,10

07726
 \\I went\\ (\\apltha\\). Second aorist active indicative (\\-a\\ form), "I
 went away" (\\ap-\\) to the angel. John left his position by the door
 of heaven
 # 4:1
 \\That he should give\\ (\\dounai\\). Second aorist active infinitive of
 \\didmi\\, indirect command after \\legn\\ (bidding) for \\dos\\ in the
 direct discourse (second aorist active imperative second person
 singular). This use of \\leg\\ to bid occurs in
 # 13:14; Ac 21:21
 \\He saith\\ (\\legei\\). Dramatic vivid present active indicative of
 \\leg\\. \\Take it and eat it up\\ (\\labe kai kataphage auto\\). Second
 aorist (effective) active imperatives of \\lamban\\ and \\katesthi\\
 (perfective use of \\kata\\, "eat down," we say "eat up"). See the
 same metaphor in
 # Eze 3:1-3; Jer 15:6
 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\\
 (\\pikranei sou tn koilian\\). Future active of \\pikrain\\, 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\\ (\\gluku hs meli\\). For the
 sweetness of the roll see
 # Ps 19:10; 119:103
 "Every revelation of God's purposes, even though a mere fragment,
 a \\biblaridion\\, 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.

07727
 \\I took--and ate it up\\ (\\elabon--kai katephagon auto\\). 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 \\ephagon\\ (I ate) is now used, not the
 compound \\katephagon\\ (I ate up).

07728
 \\They say\\ (\\legousin\\). 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\\ (\\dei se palin prophteusai\\). Not a new
 commission
 # 1:19
 though now renewed. C.f.
 # Eze 4:7; 6:2; Jer 1:10
 The \\palin\\ (again) points to what has preceded and also to what is
 to come in
 # 11:15
 Here it is predictive prophecy (\\prophteusai\\, first aorist active
 infinitive of \\prophteu\\). \\Over\\ (\\epi\\). In the case, in regard to
 as in
 # Joh 12:16
 (with \\graph\\), not in the presence of (\\epi\\ with genitive,
 # Mr 13:9
 nor against (\\epi\\ with the accusative,
 # Lu 22:53
 For this list of peoples see
 # 5:9
 occurring seven times in the Apocalypse.
07729
 \\A reed\\ (\\kalamos\\). Old word for a growing reed
 # Mt 11:7
 which grew in immense brakes in the Jordan valley, a writer's
 reed
 # 3Jo 1:7
 a measuring-rod (here,
 # 21:15; Eze 40:3-6; 42:16-19
 \\Like a rod\\ (\\homoios rabdi\\). See
 # 2:27; Mr 6:8
 for \\rabdos\\. \\And one said\\ (\\legn\\). "Saying" (present active
 masculine participle of \\leg\\) is all that the Greek has. The
 participle implies \\edken\\ (he gave), not \\edoth\\, a harsh
 construction seen in
 # Ge 22:20; 38:24
 etc. \\Rise and measure\\ (\\egeire kai metrson\\). Present active
 imperative of \\egeir\\ (intransitive, exclamatory use as in
 # Mr 2:11
 and first aorist active imperative of \\metre\\. In
 # Eze 42:2
 the prophet measures the temple and that passage is probably in
 mind here. But modern scholars do not know how to interpret this
 interlude
 # 11:1-13
 before the seventh trumpet
 # 11:15
 Some (Wellhausen) take it to be a scrap from the Zealot party
 before the destruction of Jerusalem, which event Christ also
 foretold
 # Mr 13:2; Mt 24:2; Lu 21:6
 and which was also attributed to Stephen
 # Ac 6:14
 Charles denies any possible literal interpretation and takes the
 language in a wholly eschatological sense. There are three points
 in the interlude, however understood: the chastisement of
 Jerusalem or Israel (verses
 # 1,2
 the mission of the two witnesses
 # 3-12
 the rescue of the remnant
 # 13
 There is a heavenly sanctuary
 # 7:15; 11:19; 14:15
 etc.), but here \\naos\\ is on earth and yet not the actual temple in
 Jerusalem (unless so interpreted). Perhaps here it is the
 spiritual
 # 3:12; 2Th 2:4; 1Co 3:16; 2Co 6:16; Eph 2:19
 For altar (\\thusiastrion\\) see
 # 8:3
 Perhaps measuring as applied to "them that worship therein" (\\tous\\
 \\proskunountas en auti\\) implies a word like numbering, with an
 allusion to the 144,000 in chapter 7 (a zeugma).

07730
 \\The court\\ (\\tn auln\\). 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" (\\tn\\
 \\exthen tou naou\\), outside of the sanctuary, but within the
 \\hieron\\ where the Gentiles could go (carrying out the imagery of
 the Jerusalem temple). \\Leave without\\ (\\ekbale exthen\\). Literally,
 "cast without" (second aorist active imperative of \\ekball\\. \\Do\\
 \\not measure it\\ (\\m autn metrsis\\). Prohibition with \\m\\ and the
 first aorist active (ingressive) subjunctive of \\metre\\. This
 outer court is left to its fate. In Herod's temple the outer
 court was marked off from the inner by "the middle wall of
 partition" (\\to mesoitoichon tou phragmou\\,
 # Eph 2:15
 beyond which a Gentile could not go. In this outer court was a
 house of prayer for the Gentiles
 # Mr 11:17
 but now John is to cast it out and leave to its fate (given to
 the Gentiles in another sense) to be profaned by them. \\They shall\\
 \\tread under foot\\ (\\patsousin\\). Future active of \\pate\\, 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\\ (\\mnas tesserakonta kai duo\\). Accusative of
 extent of time. This period in
 # Da 7:25; 12:7
 It occurs in three forms in the Apocalypse (forty-two months,
 here and
 # 13:5
 1260 days,
 # 11:3; 12:6
 time, times and half a time or 3 1/2 years,
 # 12:14
 and so in Daniel). This period, however its length may be
 construed, covers the duration of the triumph of the Gentiles, of
 the prophesying of the two witnesses, of the sojourn of the woman
 in the wilderness.

07731
 \\I will give\\ (\\ds\\). Future active of \\didmi\\. The speaker may be
 God (Beckwith) or Christ (Swete) as in
 # 2:13; 21:6
 or his angel representative
 # 22:7,12
 The idiom that follows is Hebraic instead of either the
 infinitive after \\didmi\\ as in
 # 2:7; 3:21; 6:4; 7:2; 13:7,15; 16:8
 or \\hina\\ with the subjunctive
 # 9:5; 19:8
 we have \\kai prophteusousin\\ (and they shall prophesy). \\Unto my\\
 \\two witnesses\\ (\\tois dusin martusin mou\\). Dative case after \\ds\\.
 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\\ (\\periblmenous\\). Perfect passive participle of \\periball\\
 as often before
 # 7:9,13; 10:1
 etc.). But Aleph A P Q here read the accusative plural in \\-ous\\,
 while C has the nominative in \\-oi\\. Charles suggests a mere slip
 for the nominative, but Hort suggests a primitive error in early
 MSS. for the dative \\peribeblemenois\\ agreeing with \\martusin\\. \\In\\
 \\sackcloth\\ (\\sakkous\\). Accusative retained with this passive verb
 as in
 # 7:9,13
 See
 # 6:12
 for \\sakkos\\ and also
 # Mt 3:4
 The dress suited the message
 # Mt 11:21

07732
 \\The two olive trees\\ (\\hai duo elaiai\\). The article seems to point
 to what is known. For this original use of \\elaia\\ see
 # Ro 11:17,24
 In
 # Zec 4:2,3,14
 the lampstand or candlestick (\\luchnia\\) is Israel, and the two
 olive trees apparently Joshua and Zerubbabel, but John makes his
 own use of this symbolism. Here the two olive trees and the
 candlesticks are identical. \\Standing\\ (\\hesttes\\). Masculine
 perfect active participle agreeing with \\houtoi\\ instead of
 \\hestsai\\ (read by P and cursives) agreeing with \\elaiai kai\\
 \\luchniai\\, even though \\hai\\ (feminine plural article) be accepted
 before \\enpion tou kuriou\\ (before the Lord).

07733
 \\If any man desireth to hurt them\\ (\\ei tis autous thelei adiksai\\).
 Condition of first class, assumed to be true, with \\ei\\ and present
 active indicative (\\thelei\\) "if any one wants to hurt" (\\adiksai\\
 first aorist active infinitive). It is impossible to hurt these
 two witnesses till they do their work. The fire proceeding out of
 the mouths of the witnesses is like Elijah's experience
 # 2Ki 1:10
 \\Devoureth\\ (\\katesthiei\\). "Eats up (down)," present active
 indicative of \\katesthi\\. \\If any man shall desire\\ (\\ei tis\\
 \\thelsi\\). Condition of third class with \\ei\\ and first aorist
 active subjunctive of \\thel\\ as in
 # Lu 9:13; Php 3:12
 but MSS. also read either \\thelei\\ (present active indicative) or
 \\thelsei\\ (future active, condition of the first class like the
 preceding one. The condition is repeated in this changed form, as
 less likely to happen and with inevitable death (\\dei auton\\
 \\apoktanthnai\\, must be killed, first aorist passive infinitive of
 \\apoktein\\ with \\dei\\).

07734
 \\To shut the heaven\\ (\\kleisai ton ouranon\\). First aorist active
 infinitive of \\klei\\. As Elijah did by prayer
 # 1Ki 17:1; Lu 4:25; Jas 5:17
 \\That it rain not\\ (\\hina m huetos brechi\\). Sub-final use of \\hina\\
 \\m\\ with the present active subjunctive of \\brech\\, old verb to
 rain
 # Mt 5:45
 here with \\huetos\\ as subject. \\During the days\\ (\\tas hmeras\\).
 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\\ (\\ts prophteias\\
 \\autn\\). Not here the gift of prophecy
 # 1Co 12:10
 or a particular prophecy or collection of prophecies
 # Re 1:3; 22:7
 but "the execution of the prophetic office" (Swete). \\Over the\\
 \\waters\\ (\\epi tn hudatn\\). "Upon the waters." As Moses had
 # Ex 7:20
 \\Into blood\\ (\\eis haima\\). As already stated in
 # 8:8
 about the third trumpet and now again here. \\To smite\\ (\\pataxai\\).
 First aorist active infinitive of \\patass\\, used here with
 \\exousian echousin\\ (they have power), as is \\strephein\\ (to turn).
 \\With every plague\\ (\\en pasi plgi\\). In
 # 1Ki 4:8
 but with reference to the plagues in Egypt. \\As often as they\\
 \\shall desire\\ (\\hosakis ean thelssin\\). Indefinite temporal clause
 with \\hosakis\\ and modal \\ean\\ (= \\an\\) and the first aorist active
 subjunctive of \\thel\\, "as often as they will."

07735
 \\When they shall have finished\\ (\\hotan telessin\\). Merely the first
 aorist active subjunctive of \\tele\\ with \\hotan\\ in an indefinite
 temporal clause with no _futurum exactum_ (future perfect),
 "whenever they finish." \\The beast\\ (\\to thrion\\). "The wild beast
 comes out of the abyss" of
 # 9:1
 He reappears in
 # 13:1; 17:8
 In
 # Da 7:3
 \\thria\\ 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\\ (\\poisei\\
 \\met' autn polemon\\). This same phrase occurs in
 # 12:17
 about the dragon's attack on the woman. It is more the picture of
 single combat
 # 2:16
 \\He shall overcome them\\ (\\niksei autous\\). Future active of \\nika\\.
 The victory of the beast over the two witnesses is certain, as in
 # Da 7:21
 \\And kill them\\ (\\kai apoktenei\\). Future active of \\apoktein\\.
 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."

07736
 \\Their dead bodies lie\\ (\\to ptma autn\\). Old word from \\pipt\\ (to
 fall), a fall, especially of bodies slain in battle, a corpse, a
 carcase
 # Mt 14:12
 here the singular (some MSS. \\ptmata\\, plural) as belonging to
 each of the \\autn\\ (their) like \\stomatos autn\\ (their mouth) in
 verse
 # 5
 So also in verse
 # 9
 No word in the Greek for "lie." \\In\\ (\\epi\\). "Upon," as in verse
 # 6
 with genitive (\\ts plateias\\), the broad way (\\hodou\\ understood),
 from \\platus\\ (broad) as in
 # Mt 6:5
 old word
 # Re 21:21; 22:2
 \\Of the great city\\ (\\ts poles ts megals\\). Clearly Jerusalem in
 view of the closing clause (\\hopou--estaurth\\), 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\\ (\\htis\\). Which very city, not "whichever." \\Spiritually\\
 (\\pneumatiks\\). This late adverb from \\pneumatikos\\ (spiritual)
 occurs in the N.T. only twice, in
 # 1Co 2:14
 for the help of the Holy Spirit in interpreting God's message and
 here in a hidden or mystical (allegorical sense). For this use of
 \\pneumatikos\\ see
 # 1Co 10:3
 Judah is called Sodom in
 # Isa 1:9; Eze 16:46,55
 See also
 # Mt 10:15; 11:23
 Egypt is not applied to Israel in the O.T., but is "an obvious
 symbol of oppression and slavery" (Swete). \\Where also their Lord\\
 \\was crucified\\ (\\hopou kai ho kurios autn estaurth\\). First
 aorist passive indicative of \\stauro\\, 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

07737
 \\Men from among\\ (\\ek tn\\ etc.). No word for "men" (\\anthrpoi\\ or
 \\polloi\\) before \\ek tn\\, but it is implied (partitive use of \\ek\\)
 as in
 # 2:10
 and often. See also
 # 5:9; 7:9
 for this enumeration of races and nations. \\Do look upon\\
 (\\blepousin\\). Present (vivid dramatic) active indicative of \\blep\\.
 \\Three days and a half\\ (\\hmeras treis kai hmisu\\). Accusative of
 extent of time. \\Hmisu\\ is neuter singular though \\hmeras\\ (days)
 is feminine as in
 # Mr 6:23; Re 12:14
 The days of the gloating over the dead bodies are as many as the
 years of the prophesying by the witnesses
 # 11:3
 but there is no necessary correspondence (day for a year). This
 delight of the spectators "is represented as at once fiendish and
 childish" (Swete). \\Suffer not\\ (\\ouk aphiousin\\). Present active
 indicative of \\aphi\\, late form for \\aphimi\\, as in
 # Mr 1:34
 (cf. \\apheis\\ in
 # Re 2:20
 This use of \\aphimi\\ with the infinitive is here alone in the
 Apocalypse, though common elsewhere
 # Joh 11:44,48; 12:7; 18:8
 \\Their dead bodies\\ (\\ta ptmata autn\\). "Their corpses," plural
 here, though singular just before and in verse
 # 8
 \\To be laid in a tomb\\ (\\tethnai eis mnma\\). First aorist passive
 of \\tithmi\\, to place. \\Mnma\\ (old word from \\mimnsk\\, 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.

07738
 \\They that dwell upon the earth\\ (\\hoi katoikountes epi ts gs\\).
 Present active articular participle of \\katoike\\, "an Apocalyptic
 formula" (Swete) for the non-Christian world
 # 3:10; 6:10; 8:13; 13:8,12,14; 17:8
 \\Rejoice\\ (\\chairousin\\). Present active indicative of \\chair\\. \\Over\\
 \\them\\ (\\ep' autois\\). Locative (or dative) case with \\epi\\ as in
 # 10:11
 \\Make merry\\ (\\euphrainontai\\). Present middle indicative of
 \\euphrain\\, old verb (\\eu, phrn\\, 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\\ (\\dra\\
 \\pempsousin alllois\\). Future active of \\pemp\\ with dative
 \\alllois\\. Just as we see it done in
 # Es 9:19,22; Ne 8:10,12
 \\Tormented\\ (\\ebasanisan\\). First aorist active indicative of
 \\basaniz\\, for which see
 # 9:5
 This is the reason (\\hoti\\) of the fiendish glee of Jew and
 Gentile, who no longer will have to endure the prophecies
 # 11:3
 and dread miracles
 # 11:5
 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).

07739
 \\After the\\ (\\meta tas\\ etc.). The article \\tas\\ (the) points back to
 # 11:9
 \\The breath of life from God\\ (\\pneuma zs ek tou theou\\). This
 phrase (\\pneuma zs\\) 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\\ (\\eislthen en\\
 \\autois\\). Second aorist active indicative of \\eiserchomai\\ with \\en\\
 rather than \\eis\\ after it (cf.
 # Lu 9:46
 The prophecy has here become fact (change from future \\pempsousin\\
 to aorist \\eislthen\\). \\They stood upon their feet\\ (\\estsan epi\\
 \\tous podas autn\\). Ingressive second aorist active indicative of
 \\histmi\\ (intransitive). Reference to
 # Eze 37:10
 but with the accusative in place of genitive there after \\epi\\ as
 in
 # 2Ki 13:21
 \\Fell upon\\ (\\epepesen epi\\). Second aorist active indicative of
 \\epipipt\\ with repetition of \\epi\\. The same prophetic use of the
 aorist as in \\eislthen\\ and \\estsan\\. \\Beheld\\ (\\therountas\\).
 Present active articular participle of \\there\\. "The spectators
 were panic-stricken" (Swete).

07740
 \\Saying\\ (\\legouss\\). Present active predicate participle of \\leg\\,
 feminine genitive agreeing with \\phns\\, though some MSS. have the
 accusative \\phnn legousan\\, either construction being proper
 after \\kousan\\ (they heard). There is a little evidence for
 \\kousa\\ like
 # 12:10
 (24 times in the book). Cf.
 # Joh 5:28
 \\Come up hither\\ (\\anabate hde\\). Second aorist active imperative of
 \\anabain\\. 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\\ (\\anebsan\\). Second aorist active indicative of
 \\anabain\\. \\In the cloud\\ (\\en ti nepheli\\). 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

07741
 \\There was\\ (\\egeneto\\). "There came to pass" (second aorist middle
 indicative of \\ginomai\\). Earthquakes are often given as a symbol
 of great upheavals in social and spiritual order (Swete) as in
 # Eze 37:7; 38:19; Hag 2:6; Mr 13:8; Heb 12:26; Re 6:12; 16:18
 \\Fell\\ (\\epesen\\). Second aorist active indicative of \\pipt\\, to fall.
 Only the tenth (\\to dekaton\\) of the city fell. Cf. \\to triton\\ (the
 third) in
 # 8:7-12
 perhaps a conventional number. \\Were killed\\ (\\apektanthsan\\). First
 aorist passive indicative of \\apoktein\\ as in
 # 9:18
 \\Seven thousand persons\\ (\\onomata anthrpn chiliades hepta\\). This
 use of \\onomata\\ (names of men here) is like that in
 # 3:4; Ac 1:15
 and occurs in the papyri (Deissmann, _Bible Studies_, p. 196f.).
 \\Were affrighted\\ (\\emphoboi egenonto\\). "Became terrified," old
 adjective (\\en, phobos\\, fear) as in
 # Lu 24:5; Ac 10:4; 24:5
 "A general movement toward Christianity, induced by fear or
 despair--a prediction fulfilled more than once in ecclesiastical
 history" (Swete). \\Gave glory\\ (\\edkan doxan\\). First aorist active
 indicative of \\didmi\\, when they saw the effect of the earthquake,
 recognition of God's power
 # Joh 9:24; Ac 12:23; Ro 4:20

07742
 \\Is past\\ (\\aplthen\\). Second aorist active indicative of
 \\aperchomai\\. See
 # 9:12
 for this use and
 # 21:1,4
 The second woe (\\h ouai h deutera\\) is the sixth trumpet
 # 9:12
 with the two episodes attached
 # 10:1-11:13
 \\The third woe\\ (\\h ouai h trit\\, feminine as in
 # 9:12
 is the seventh trumpet, which now "cometh quickly" (\\erchetai\\
 \\tachu\\), for which phrase see
 # 2:16; 3:11; 22:7,12,20
 Usually pointing to the Parousia.

07743
 \\There followed\\ (\\egenonto\\). "There came to pass." There was
 silence in heaven upon the opening of the seventh seal
 # 8:1
 but here "great voices." Perhaps the great voices are the \\za\\ of
 # 4:6; 5:8
 \\Saying\\ (\\legontes\\). Construction according to sense; \\legontes\\,
 masculine participle (not \\legousai\\), though \\phnai\\, feminine.
 John understood what was said. \\Is become\\ (\\egeneto\\). "Did become,"
 prophetic use of the aorist participle, already a fact. See
 \\egeneto\\ in
 # Lu 19:9
 \\The kingdom of our Lord and of his Christ\\ (\\tou kuriou hmn kai\\
 \\tou Christou autou\\). Repeat \\h basileia\\ from the preceding. God
 the Father is meant here by \\kuriou\\ (Lord), as \\autou\\ (his) shows.
 This is the certain and glorious outcome of the age-long struggle
 against Satan, who wields the kingdom of the world which he
 offered to Christ on the mountain for one act of worship. But
 Jesus scorned partnership with Satan in the rule of the world,
 and chose war, war up to the hilt and to the end. Now the climax
 has come with Christ as Conqueror of the kingdom of this world
 for his Father. This is the crowning lesson of the Apocalypse. \\He\\
 \\shall reign\\ (\\basileusei\\). Future active of \\basileu\\. God shall
 reign, but the rule of God and of Christ is one as the kingdom is
 one
 # 1Co 15:27
 Jesus is the Lord's Anointed
 # Lu 2:26; 9:20

07744
 \\The four and twenty elders\\ (\\hoi eikosi tessares presbuteroi\\).
 They follow the living creatures (verse
 # 15
 if correctly interpreted) in their adoration, as in
 # 4:9
 Though seated on thrones of their own
 # 4:4
 yet they fall upon their faces in every act of worship to God and
 Christ
 # 4:10; 5:8,14; 19:4
 Here \\epi ta prospa autn\\ (upon their faces) is added as in
 # 7:11
 about the angels. The elders here again represent the redeemed,
 as the four living creatures the forces of nature, in the great
 thanksgiving here (\\eucharistoumen\\, present active indicative of
 \\euchariste\\).

07745
 \\O Lord God\\ (\\Kurie ho theos\\). Vocative form \\kurie\\ and nominative
 form \\ho theos\\ (vocative in use). See
 # 1:8; 4:8
 for this combination with \\ho pantokratr\\ (the Almighty). For \\ho\\
 \\n kai ho n\\ (which art and which wast) see
 # 1:4,8; 4:8; 16:5
 \\Thou hast taken\\ (\\eilphes\\). Perfect active indicative of \\lamban\\,
 emphasizing the permanence of God's rule, "Thou hast assumed thy
 power." \\Didst reign\\ (\\ebasileusas\\). Ingressive first aorist active
 indicative of \\basileu\\, "Didst begin to reign." See this
 combination of tenses (perfect and aorist) without confusion in
 # 3:3; 5:7; 8:5

07746
 \\Were wroth\\ (\\rgisthsan\\). Ingressive first aorist active
 indicative of \\orgizomai\\, "became angry." The culmination of wrath
 against God
 # 16:13; 20:8
 Cf.
 # Ps 2:1,5,12; 99:1; Ac 4:25
 John sees the hostility of the world against Christ. \\Thy wrath\\
 \\came\\ (\\lthen h org sou\\). Second aorist active indicative of
 \\erchomai\\, the prophetic aorist again. The _Dies Irae_ is
 conceived as already come. \\The time of the dead to be judged\\ (\\ho\\
 \\kairos tn nekrn krithnai\\). For this use of \\kairos\\ see
 # Mr 11:13; Lu 21:24
 By "the dead" John apparently means both good and bad
 # Joh 5:25; Ac 24:21
 coincident with the resurrection and judgment
 # Mr 4:29; Re 14:15; 20:1-15
 The infinitive \\krithnai\\ is the first aorist passive of \\krin\\,
 epexegetic use with the preceding clause, as is true also of
 \\dounai\\ (second aorist active infinitive of \\didmi\\), to give.
 \\Their reward\\ (\\ton misthon\\). This will come in the end of the day
 # Mt 20:8
 from God
 # Mt 6:1
 at the Lord's return
 # Re 22:12
 according to each one's work
 # 1Co 3:8
 \\The small and the great\\ (\\tous mikrous kai tous megalous\\). The
 accusative here is an anacoluthon and fails to agree in case with
 the preceding datives after \\dounai ton misthon\\, though some MSS.
 have the dative \\tois mikrois\\, etc. John is fond of this phrase
 "the small and the great"
 # 13:16; 19:5,18; 20:12
 \\To destroy\\ (\\diaphtheirai\\). First aorist active infinitive of
 \\diaphtheir\\, carrying on the construction with \\kairos\\. Note \\tous\\
 \\diaphtheirontas\\, "those destroying" the earth (corrupting the
 earth). There is a double sense in \\diaphtheir\\ that justifies
 this play on the word. See
 # 19:2
 In
 # 1Ti 6:5
 we have those "corrupted in mind" (\\diaphtharmenoi ton noun\\). God
 will destroy the destroyers
 # 1Co 3:16

07747
 \\Was opened\\ (\\noig\\). Second aorist passive indicative of \\anoig\\,
 with augment on the preposition as in
 # 15:5
 For the sanctuary (\\naos\\) of God in heaven see
 # 3:12; 7:15; 15:5; 21:22
 \\Was seen\\ (\\phth\\). First aorist passive indicative of \\hora\\. \\The\\
 \\ark of his covenant\\ (\\h kibtos ts diathks autou\\). The sacred
 ark within the second veil of the tabernacle
 # Heb 9:4
 and in the inner chamber of Solomon's temple
 # 1Ki 8:6
 which probably perished when Nebuchadrezzar burnt the temple
 # 2Ki 25:9; Jer 3:16
 For the symbols of majesty and power in nature here see also
 # 6:12; 8:5; 11:13; 16:18,21

07748
 \\A great sign\\ (\\smeion mega\\). The first of the visions to be so
 described
 # 13:3; 15:1
 and it is introduced by \\phth\\ as in
 # 11:19; 12:3
 not by \\meta tauto\\ or by \\eidon\\ or by \\eidon kai idou\\ as
 heretofore. This "sign" is really a \\teras\\ (wonder), as it is so
 by association in
 # Mt 24:24; Joh 4:48; Ac 2:22; 5:12
 The element of wonder is not in the word \\smeion\\ as in \\teras\\, but
 often in the thing itself as in
 # Lu 21:11; Joh 9:16; Re 13:13; 15:1; 16:14; 19:20
 \\A woman\\ (\\gun\\). Nominative case in apposition with \\smeion\\. "The
 first 'sign in heaven' is a Woman--the earliest appearance of a
 female figure in the Apocalyptic vision" (Swete). \\Arrayed with\\
 \\the sun\\ (\\peribeblmen ton hlion\\). Perfect passive participle of
 \\periball\\, with the accusative retained as so often (9 times) in
 the Apocalypse. Both Charles and Moffatt see mythological ideas
 and sources behind the bold imagery here that leave us all at
 sea. Swete understands the Woman to be "the church of the Old
 Testament" as "the Mother of whom Christ came after the flesh.
 But here, as everywhere in the Book, no sharp dividing line is
 drawn between the Church of the Old Testament and the Christian
 Society." Certainly she is not the Virgin Mary, as verse
 # 17
 makes clear. Beckwith takes her to be "the heavenly
 representative of the people of God, the _ideal_ Zion, which, so
 far as it is embodied in concrete realities, is represented alike
 by the people of the Old and the New Covenants." John may have in
 mind
 # Isa 7:14
 # Mt 1:23; Lu 1:31
 as well as
 # Mic 4:10; Isa 26:17; 66:7
 without a definite picture of Mary. The metaphor of childbirth is
 common enough
 # Joh 16:21; Ga 4:19
 The figure is a bold one with the moon "under her feet" (\\hupokat\\
 \\tn podn auts\\) and "a crown of twelve stars" (\\stephanos astern\\
 \\ddeka\\), a possible allusion to the twelve tribes
 # Jas 1:1; Re 21:12
 or to the twelve apostles
 # Re 21:14

07749
 \\And she was with child\\ (\\kai en gastri echousa\\). Perhaps \\estin\\ to
 be supplied or the participle used as a finite verb as in
 # 10:2
 This is the technical idiom for pregnancy as in
 # Mt 1:18,23
 etc. \\Travailing in birth\\ (\\dinousa\\). Present active participle of
 \\din\\, old verb (from \\din\\ birth-pangs
 # 1Th 5:3
 in N.T. only here and
 # Ga 4:27
 \\And in pain\\ (\\kai basanizomen\\). "And tormented" (present passive
 participle of \\basaniz\\, for which see already
 # 9:5; 11:10
 only here in N.T. in sense of childbirth. \\To be delivered\\
 (\\tekein\\). Second aorist active infinitive of \\tikt\\, to give
 birth, epexegetical use. Also in verse
