Bible Commentaries

A reed (καλαμος — kalamos). Old word for a growing reed (Matthew 11:7) which grew in immense brakes in the Jordan valley, a writer‘s reed (3 John 1:7), a measuring-rod (here, Revelation 21:15.; Ezekiel 40:3-6; Ezekiel 42:16-19).

Like a rod (ομοιος ραβδωι — homoios rabdōi). See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said (λεγων — legōn). “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.

Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 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 (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 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 (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

The court (την αυλην — tēn aulēn). 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 (Mark 14:66). This is here the outer court, “which is without the temple” (την εχωτεν του ναου — tēn exōthen tou naou), outside of the sanctuary, but within the ιερον — hieron where the Gentiles could go (carrying out the imagery of the Jerusalem temple).

Leave without (εκβαλε εχωτεν — ekbale exōthen). Literally, “cast without” (second aorist active imperative of εκβαλλω — ekballō not measure it (μη αυτην μετρησηις — mē autēn metrēsēis). Prohibition with μη — mē and the first aorist active (ingressive) subjunctive of μετρεω — metreō 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 πραγμου — to mesoitoichon tou phragmou Ephesians 2:15), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark 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 — patēsousin). Future active of πατεω — pateō here to trample with contempt as in Luke 21:24, even the holy city (Matthew 4:5; Isaiah 48:2; Nehemiah 11:1). Charles thinks that only the heavenly city can be so called here (Revelation 21:2, Revelation 21:10; Revelation 22:19) because of Luke 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Daniel 9:24.

Forty and two months (μηνας τεσσερακοντα και δυο — mēnas tesserakonta kai duo). Accusative of extent of time. This period in Daniel 7:25; Daniel 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Revelation 13:5; 1260 days, Revelation 11:3; Revelation 12:6; time, times and half a time or 3-1/2 years, Revelation 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 — dōsō). Future active of διδωμι — didōmi The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7, Revelation 22:12.). The idiom that follows is Hebraic instead of either the infinitive after διδωμι — didōmi as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7, Revelation 13:15; Revelation 16:8 or ινα — hina with the subjunctive (Revelation 9:5; Revelation 19:8) we have και προπητευσουσιν — kai prophēteusousin (and they shall prophesy).

Unto my two witnesses (τοις δυσιν μαρτυσιν μου — tois dusin martusin mou). Dative case after δωσω — dōsō 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 — periblēmenous). Perfect passive participle of περιβαλλω — periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους — ̇ous while C has the nominative in οι — ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις — peribeblemenois agreeing with μαρτυσιν — martusin sackcloth (σακκους — sakkous). Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος — sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21).

The two olive trees (αι δυο ελαιαι — hai duo elaiai). The article seems to point to what is known. For this original use of ελαια — elaia see Romans 11:17, Romans 11:24. In Zechariah 4:2, Zechariah 4:3, Zechariah 4:14 the lampstand or candlestick (λυχνια — 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 (εστωτες — hestōtes). Masculine perfect active participle agreeing with ουτοι — houtoi instead of εστωσαι — hestōsai (read by P and cursives) agreeing with ελαιαι και λυχνιαι — elaiai kai luchniai even though αι — hai (feminine plural article) be accepted before ενωπιον του κυριου — enōpion tou kuriou (before the Lord).

If any man desireth to hurt them (ει τις αυτους τελει αδικησαι — ei tis autous thelei adikēsai). Condition of first class, assumed to be true, with ει — ei and present active indicative (τελει — thelei) “if any one wants to hurt” (αδικησαι — adikēsai 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 (2 Kings 1:10).

Devoureth (κατεστιει — katesthiei). “Eats up (down),” present active indicative of κατεστιω — katesthiō any man shall desire (ει τις τελησηι — ei tis thelēsēi). Condition of third class with ει — ei and first aorist active subjunctive of τελω — thelō as in Luke 9:13; Philemon 3:12, but MSS. also read either τελει — thelei (present active indicative) or τελησει — thelēsei (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 (δει αυτον αποκταντηναι — dei auton apoktanthēnai must be killed, first aorist passive infinitive of αποκτεινω — apokteinō with δει — dei).

To shut the heaven (κλεισαι τον ουρανον — kleisai ton ouranon). First aorist active infinitive of κλειω — kleiō As Elijah did by prayer (1 Kings 17:1; Luke 4:25; James 5:17).

That it rain not (ινα μη υετος βρεχηι — hina mē huetos brechēi). Sub-final use of ινα μη — hina mē with the present active subjunctive of βρεχω — brechō old verb to rain (Matthew 5:45), here with υετος — huetos as subject.

During the days (τας ημερας — tas hēmeras). Accusative of extent of time. In Luke 4:25; James 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 προπητειας αυτων — tēs prophēteias autōn). Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).

Over the waters (επι των υδατων — epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).

Into blood (εις αιμα — eis haima). As already stated in Revelation 8:8 about the third trumpet and now again here.

To smite (παταχαι — pataxai). First aorist active infinitive of πατασσω — patassō used here with εχουσιαν εχουσιν — exousian echousin (they have power), as is στρεπειν — strephein (to turn).

With every plague (εν πασηι πληγηι — en pasēi plēgēi). In 1 Kings 4:8, but with reference to the plagues in Egypt.

As often as they shall desire (οσακις εαν τελησωσιν — hosakis ean thelēsōsin). Indefinite temporal clause with οσακις — hosakis and modal εαν — ean (= αν — an) and the first aorist active subjunctive of τελω — thelō “as often as they will.”

When they shall have finished (οταν τελεσωσιν — hotan telesōsin). Merely the first aorist active subjunctive of τελεω — teleō with οταν — hotan in an indefinite temporal clause with no futurum exactum (future perfect), “whenever they finish.”

The beast (το τηριον — to thērion). “The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια — thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.

He shall make war with them (ποιησει μετ αυτων πολεμον — poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).

He shall overcome them (νικησει αυτους — nikēsei autous). Future active of νικαω — nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.

And kill them (και αποκτενει — kai apoktenei). Future active of αποκτεινω — apokteinō 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 — to ptōma autōn). Old word from πιπτω — piptō (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew 14:12), here the singular (some MSS. πτωματα — ptōmata plural) as belonging to each of the αυτων — autōn (their) like στοματος αυτων — stomatos autōn (their mouth) in Revelation 11:5. So also in Revelation 11:9. No word in the Greek for “lie.”

In (επι — epi). “Upon,” as in Revelation 11:6, with genitive (της πλατειας — tēs plateias), the broad way (οδου — hodou understood), from πλατυς — platus (broad) as in Matthew 6:5, old word (Revelation 21:21; Revelation 22:2).

Of the great city (της πολεως της μεγαλης — tēs poleōs tēs megalēs). Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη — hopou- ητις — estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21).

Which (πνευματικως — hētis). Which very city, not “whichever.”

Spiritually (πνευματικος — pneumatikōs). This late adverb from πνευματικος — pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 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 οπου και ο κυριος αυτων εσταυρωτη — pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 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 (σταυροω — hopou kai ho kurios autōn estaurōthē). First aorist passive indicative of stauroō 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 (John 15:20).

Men from among (εκ των — ek tōn etc.). No word for “men” (αντρωποι — anthrōpoi or πολλοι — polloi) before εκ των — ek tōn but it is implied (partitive use of εκ — ek) as in Revelation 2:10 and often. See also Revelation 5:9; Revelation 7:9 for this enumeration of races and nations.

Do look upon (βλεπουσιν — blepousin). Present (vivid dramatic) active indicative of βλεπω — blepō days and a half (ημερας τρεις και ημισυ — hēmeras treis kai hēmisu). Accusative of extent of time. ημισυ — Hēmisu is neuter singular though ημερας — hēmeras (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (Revelation 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 απιουσιν — ouk aphiousin). Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8).

Their dead bodies (τα πτωματα αυτων — ta ptōmata autōn). “Their corpses,” plural here, though singular just before and in Revelation 11:8.

To be laid in a tomb (τετηναι εις μνημα — tethēnai eis mnēma). First aorist passive of τιτημι — tithēmi to place. Μνημα — Mnēma (old word from μιμνησκω — mimnēskō to remind) is a memorial, a monument, a sepulchre, a tomb (Mark 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 (οι κατοικουντες επι της γης — hoi katoikountes epi tēs gēs). Present active articular participle of κατοικεω — katoikeō “an Apocalyptic formula” (Swete) for the non-Christian world (Revelation 3:10; Revelation 6:10; Revelation 8:13; Revelation 13:8, Revelation 13:12, Revelation 13:14; Revelation 17:8).

Rejoice (χαιρουσιν — chairousin). Present active indicative of χαιρω — chairō them (επ αυτοις — ep' autois). Locative (or dative) case with επι — epi as in Revelation 10:11.

Make merry (ευπραινονται — euphrainontai). Present middle indicative of ευπραινω — euphrainō old verb (ευ πρην — euδωρα πεμπσουσιν αλληλοις — phrēn jolly mind), as in Luke 15:32; Revelation 12:12; Revelation 18:20. Jubilant jollification over the cessation of the activity of the two prophets.

They shall send gifts to one another (πεμπω — dōra pempsousin allēlois). Future active of αλληλοις — pempō with dative εβασανισαν — allēlois Just as we see it done in Esther 9:19, Esther 9:22; Nehemiah 8:10, Nehemiah 8:12.

Tormented (βασανιζω — ebasanisan). First aorist active indicative of οτι — basanizō for which see Revelation 9:5. This is the reason (hoti) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (Revelation 11:3.) and dread miracles (Revelation 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).

After the (μετα τας — meta tas etc.). The article τας — tas (the) points back to Revelation 11:9.

The breath of life from God (πνευμα ζωης εκ του τεου — pneuma zōēs ek tou theou). This phrase (πνευμα ζωης — pneuma zōēs) occurs in Genesis 6:17; Genesis 7:15, Genesis 7:22 of the lower animals, but here there is clearly an allusion to Ezekiel 37:5, Ezekiel 37:10 (also 2 Kings 13:21), where the dead bones lived again.

Entered into them (εισηλτεν εν αυτοις — eisēlthen en autois). Second aorist active indicative of εισερχομαι — eiserchomai with εν — en rather than εις — eis after it (cf. Luke 9:46). The prophecy has here become fact (change from future πεμπσουσιν — pempsousin to aorist εισηλτεν — eisēlthen).

They stood upon their feet (εστησαν επι τους ποδας αυτων — estēsan epi tous podas autōn). Ingressive second aorist active indicative of ιστημι — histēmi (intransitive). Reference to Ezekiel 37:10, but with the accusative in place of genitive there after επι — epi as in 2 Kings 13:21.

Fell upon (επεπεσεν επι — epepesen epi). Second aorist active indicative of επιπιπτω — epipiptō with repetition of επι — epi The same prophetic use of the aorist as in εισηλτεν — eisēlthen and εστησαν — estēsan (τεωρουντας — theōrountas). Present active articular participle of τεωρεω — theōreō “The spectators were panic-stricken” (Swete).

Saying (λεγουσης — legousēs). Present active predicate participle of λεγω — legō feminine genitive agreeing with πωνης — phōnēs though some MSS. have the accusative πωνην λεγουσαν — phōnēn legousan either construction being proper after ηκουσαν — ēkousan (they heard). There is a little evidence for ηκουσα — ēkousa like Revelation 12:10 (24 times in the book). Cf. John 5:28.

Come up hither (αναβατε ωδε — anabate hōde). Second aorist active imperative of αναβαινω — anabainō 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 (Acts 1:9).

They went up (ανεβησαν — anebēsan). Second aorist active indicative of αναβαινω — anabainō the cloud (εν τηι νεπεληι — en tēi nephelēi). As Jesus did (Acts 1:9) and like Elijah (2 Kings 2:11). Their triumph is openly celebrated before their enemies and is like the rapture described by Paul in 1 Thessalonians 4:17.

There was (εγενετο — egeneto). “There came to pass” (second aorist middle indicative of γινομαι — ginomai). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Ezekiel 37:7; Ezekiel 38:19; Haggai 2:6; Mark 13:8; Hebrews 12:26.; Revelation 6:12; Revelation 16:18.

Fell (επεσεν — epesen). Second aorist active indicative of πιπτω — piptō to fall. Only the tenth (το δεκατον — to dekaton) of the city fell. Cf. το τριτον — to triton (the third) in Revelation 8:7-12, perhaps a conventional number.

Were killed (απεκταντησαν — apektanthēsan). First aorist passive indicative of αποκτεινω — apokteinō as in Revelation 9:18.

Seven thousand persons (ονοματα αντρωπων χιλιαδες επτα — onomata anthrōpōn chiliades hepta). This use of ονοματα — onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).

Were affrighted (εμποβοι εγενοντο — emphoboi egenonto). “Became terrified,” old adjective (εν ποβος — enεδωκαν δοχαν — phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).

Gave glory (διδωμι — edōkan doxan). First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20).

Is past (απηλτεν — apēlthen). Second aorist active indicative of απερχομαι — aperchomai See Revelation 9:12 for this use and Revelation 21:1, Revelation 21:4. The second woe (η ουαι η δευτερα — hē ouai hē deutera) is the sixth trumpet (Revelation 9:12) with the two episodes attached (10:1-11:13).

The third woe (η ουαι η τριτη — hē ouai hē tritē feminine as in Revelation 9:12) is the seventh trumpet, which now “cometh quickly” (ερχεται ταχυ — erchetai tachu), for which phrase see Revelation 2:16; Revelation 3:11; Revelation 22:7, Revelation 22:12, Revelation 22:20. Usually pointing to the Parousia.

There followed (εγενοντο — egenonto). “There came to pass.” There was silence in heaven upon the opening of the seventh seal (Revelation 8:1), but here “great voices.” Perhaps the great voices are the ζωα — zōa of Revelation 4:6.; Revelation 5:8.

Saying (λεγοντες — legontes). Construction according to sense; λεγοντες — legontes masculine participle (not λεγουσαι — legousai), though πωναι — phōnai feminine. John understood what was said.

Is become (εγενετο — egeneto). “Did become,” prophetic use of the aorist participle, already a fact. See εγενετο — egeneto in Luke 19:9.

The kingdom of our Lord and of his Christ (του κυριου ημων και του Χριστου αυτου — tou kuriou hēmōn kai tou Christou autou). Repeat η βασιλεια — hē basileia from the preceding. God the Father is meant here by κυριου — kuriou (Lord), as αυτου — 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 (βασιλευσει — basileusei). Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20).

The four and twenty elders (οι εικοσι τεσσαρες πρεσβυτεροι — hoi eikosi tessares presbuteroi). They follow the living creatures (Revelation 11:15, if correctly interpreted) in their adoration, as in Revelation 4:9. Though seated on thrones of their own (Revelation 4:4), yet they fall upon their faces in every act of worship to God and Christ (Revelation 4:10; Revelation 5:8, Revelation 5:14; Revelation 19:4). Here επι τα προσωπα αυτων — epi ta prosōpa autōn (upon their faces) is added as in Revelation 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (ευχαριστουμεν — eucharistoumen present active indicative of ευχαριστεω — eucharisteō).

O Lord God (Κυριε ο τεος — Kurie ho theos). Vocative form κυριε — kurie and nominative form ο τεος — ho theos (vocative in use). See Revelation 1:8; Revelation 4:8 for this combination with ο παντοκρατωρ — ho pantokratōr (the Almighty). For ο ων και ο ην — ho ōn kai ho ēn (which art and which wast) see Revelation 1:4, Revelation 1:8; Revelation 4:8; Revelation 16:5.

Thou hast taken (ειληπες — eilēphes). Perfect active indicative of λαμβανω — lambanō emphasizing the permanence of God‘s rule, “Thou hast assumed thy power.”

Didst reign (εβασιλευσας — ebasileusas). Ingressive first aorist active indicative of βασιλευω — basileuō “Didst begin to reign.” See this combination of tenses (perfect and aorist) without confusion in Revelation 3:3; Revelation 5:7; Revelation 8:5.

Were wroth (ωργιστησαν — ōrgisthēsan). Ingressive first aorist active indicative of οργιζομαι — orgizomai “became angry.” The culmination of wrath against God (Revelation 16:13.; Revelation 20:8.). Cf. Psalm 2:1, Psalm 2:5, Psalm 2:12; Psalm 99:1; Acts 4:25. John sees the hostility of the world against Christ.

Thy wrath came (ηλτεν η οργη σου — ēlthen hē orgē sou). Second aorist active indicative of ερχομαι — erchomai the prophetic aorist again. The Dies Irae is conceived as already come.

The time of the dead to be judged (ο καιρος των νεκρων κριτηναι — ho kairos tōn nekrōn krithēnai). For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give.

Their reward (τον μιστον — ton misthon). This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).

The small and the great (τους μικρους και τους μεγαλους — tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον — dounai ton misthon though some MSS. have the dative τοις μικροις — tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).

To destroy (διαπτειραι — diaphtheirai). First aorist active infinitive of διαπτειρω — diaphtheirō carrying on the construction with καιρος — kairos Note τους διαπτειροντας — tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω — diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” (διαπταρμενοι τον νουν — diaphtharmenoi ton noun). God will destroy the destroyers (1 Corinthians 3:16.).

Was opened (ηνοιγη — ēnoigē). Second aorist passive indicative of ανοιγω — anoigō with augment on the preposition as in Revelation 15:5. For the sanctuary (ναος — naos) of God in heaven see Revelation 3:12; Revelation 7:15; Revelation 15:5.; Revelation 21:22.

Was seen (ωπτη — ōphthē). First aorist passive indicative of οραω — horaō ark of his covenant (η κιβωτος της διατηκης αυτου — hē kibōtos tēs diathēkēs autou). The sacred ark within the second veil of the tabernacle (Hebrews 9:4) and in the inner chamber of Solomon‘s temple (1 Kings 8:6) which probably perished when Nebuchadrezzar burnt the temple (2 Kings 25:9; Jeremiah 3:16). For the symbols of majesty and power in nature here see also Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 16:18, Revelation 16:21.