KJV: And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
YLT: and their dead bodies are upon the broad-place of the great city (that is called spiritually Sodom, and Egypt, where also our Lord was crucified,)
Darby: and their body shall be on the street of the great city, which is called spiritually Sodom and Egypt, where also their Lord was crucified.
ASV: And their dead bodies lie in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.
πτῶμα | body |
Parse: Noun, Nominative Neuter Singular Root: πτῶμα Sense: a fall, downfall. |
|
αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
ἐπὶ | [will be] upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
πλατείας | street |
Parse: Noun, Genitive Feminine Singular Root: πλατεῖα Sense: a broad way, a street. |
|
πόλεως | city |
Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
|
μεγάλης | great |
Parse: Adjective, Genitive Feminine Singular Root: μέγας Sense: great. |
|
καλεῖται | is called |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: καλέω Sense: to call. |
|
πνευματικῶς | figuratively |
Parse: Adverb Root: πνευματικῶς Sense: spiritually: i. |
|
Σόδομα | Sodom |
Parse: Noun, Nominative Neuter Plural Root: Σόδομα Sense: a city destroyed by the Lord raining fire and brimstone on it. |
|
Αἴγυπτος | Egypt |
Parse: Noun, Nominative Feminine Singular Root: Αἴγυπτος Sense: a country occupying the northeast angle of Africa. |
|
ὅπου | where |
Parse: Adverb Root: ὅπου Sense: where, whereas. |
|
καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
Κύριος | Lord |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
ἐσταυρώθη | was crucified |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: σταυρόω Sense: to stake, drive down stakes. |
Greek Commentary for Revelation 11:8
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.” [source]
“Upon,” as in Revelation 11:6, with genitive 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 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 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). [source]
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). [source]
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 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). [source]
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). [source]
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). [source]
Read πτῶμα carcassSee on Matthew 24:28; see on Mark 15:45. [source]
Lit., “Upon the street.” See on Luke 14:21. [source]
Jerusalem is never called by this name. Different expositors refer it to Rome or Babylon. Milligan to Jerusalem. [source]
Typically or allegorically. Compare 1 Corinthians 10:3, 1 Corinthians 10:4. [source]
Read αὐτῶν theirfor ἡμῶν our. [source]
Reverse Greek Commentary Search for Revelation 11:8
From πίπτω , to fall. Originallya fall, and thence a fallen body; acorpse. Compare Lat. cadaver, from cado, to fall. See Mark 6:29; Revelation 11:8. On the saying itself, compare Job 39:30. [source]
The manna, called spiritual because coming from heaven. See Psalm 78:25; John 6:31; and on Revelation 11:8; Revelation 2:17. [source]
Lit. having become great. Comp. lxx, Exodus 2:11. Often in the phrase μικροὶ καὶ μεγάλοι smalland great; young and old. See Acts 26:22; Hebrews 8:11; Revelation 11:8; Revelation 13:16, etc. [source]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER- -DIVIDER- This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER- -DIVIDER- “Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER- -DIVIDER- Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER- -DIVIDER- Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER- -DIVIDER- Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER- -DIVIDER- Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER- -DIVIDER- In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]
Present (vivid dramatic) active indicative of βλεπω blepō days and a half 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 “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. [source]
“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. [source]
Either in apposition with ονομα onoma or as part of the inscription on her forehead. In either case the meaning is the same, that the name Babylon is to be interpreted mystically or spiritually (cf. πνευματικως pneumatikōs Revelation 11:8) for Rome.The Mother of the Harlots and of the Abominations of the Earth (η Μητηρ των Πορνων και των δελυγματων της Γης Hē Mētēr tōn Pornōn kai tōn Bdelugmatōn tēs Gēs). The Metropolis of the Empire is the mother of harlotry and of the world‘s idolatries. Charles quotes Tacitus (Ann. XV. 44) about Rome as the city “quo cuncta undique atrocia aut pudenda confluunt celebranturque.” [source]
That is, he is going to come to life again.And to go into perdition (και εις απωλειαν υπαγει kai eis apōleian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν hupagein Most interpreters see here an allusion to the “Nero redivivus ” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.Shall wonder First future passive (deponent) of ταυμαζω thaumazō with which compare εταυμαστη ethaumasthē in Revelation 13:3. John had wondered Singular ονομα onoma like πτωμα ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω blepō agreeing with ων hōn (genitive relative) rather than with οι κατοικουντες hoi katoikountes (nominative just before ων hōn).How that (οτι hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται parestai (future of παρειμι pareimi from which παρουσια parousia comes) in place of μελλει mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια parousia f0). [source]
Singular ονομα onoma like πτωμα ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details. [source]
First future passive (deponent) of ταυμαζω thaumazō with which compare εταυμαστη ethaumasthē in Revelation 13:3. John had wondered Singular ονομα onoma like πτωμα ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω blepō agreeing with ων hōn (genitive relative) rather than with οι κατοικουντες hoi katoikountes (nominative just before ων hōn).How that (οτι hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται parestai (future of παρειμι pareimi from which παρουσια parousia comes) in place of μελλει mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια parousia f0). [source]
The same words used in Revelation 21:5 by the angel there. Whatever the application there, here the angel seems to endorse as “faithful and true” (πιστοι και αλητινοι pistoi kai alēthinoi) not merely the preceding vision (21:9-22:5), but the revelations of the entire book. The language added proves this: “Sent his angel to shew unto his servants the things which must shortly come to pass” (απεστειλεν τον αγγελον αυτου δειχαι τοις δουλοις αυτου α δει γενεσται εν ταχει apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei), a direct reference to Revelation 1:1 concerning the purpose of Christ‘s revelation to John in this book. For “the God of the spirits of the prophets” (ο τεος των πνευματων των προπητων ho theos tōn pneumatōn tōn prophētōn) see Revelation 19:10; 1 Corinthians 14:32. Probably the prophets‘ own spirits enlightened by the Holy Spirit (Revelation 10:7; Revelation 11:8; Revelation 22:9). [source]