Revelation 11:4

11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 11:4. Αἱ δύο ἔλαιαι καὶ αἱ δύο λυχνίαι αἱ ἐνώπιον τοῦ Κυρίου τῆς γῆς ἑστῶτες) See App. Crit. Ed. ii. In Rev 11:13 He is called the God of heaven, and Isa 54:5, the God of the earth; Gen 24:3, the God of heaven and the God of the earth; but in this passage He is called the Lord of the earth, as in the parallel passage, Zec 4:14.—ἑστῶτες altogether agrees with grammatical rules and the taste of many, and still more so does αἱ ἑστῶσαι;[110] nor should I refuse to regard αἱ ἑστῶτες as a fault of the copyists, if this were the only instance of such a construction. But because the Apocalypse abounds in figurative expressions, as we have everywhere shown, in any passage where there is a variety of reading, I take it for granted, I admit, that the reading which is contrary to that which we should have expected is the true one, and that it has been simply and faithfully handed down by less perverse copyists; and I think that the others have been altered and conformed to the common rule by more recent copyists. In the present instance that הומדים is expressed from Zechariah, the passage quoted above, although the construction is easier in Hebrew than in Greek, as lately in לאמר, λέγων, Rev 11:1. The article is necessary in this place for the connection of the discourse, as ä in העמדים. No book has οἱ: therefore αἱ remains. The Greek article is much, more flexible than our custom admits: as τῷ τὸν φόρον, ὁ τὸ πολὺ, οἱ μακρὰν, κ.τ.λ. Therefore αἱ—ἑστῶτες, if it pleases you, is said, as though it were said, αἵ—εἰσὶν ἑστῶτες, where αἱ as the subject, and ἑστῶτες as the predicate, are not ill agreed. There is a disparity of genders not unlike this, ch. Rev 14:19. See also Notes on Chrys. de Sacerd. p. 504. If any one is positive that John could not have thus written, let him follow the reading which he judges that he wrote.

[110] Ἑστῶτες, ABC Vulg. But ἑστῶσαι, Rec. Text, with h.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_11:4. The two witnesses of Christ (Rev_11:3) are further characterized in their nature and calling, and that, too, from Zechariah 4; for the definite art., αἱ δύο ἐλ., αἱ δύο λυχν., points back to this, as the entire verse is based upon the sense and expression of Zechariah 4. There Zech. beholds a golden candlestick with seven lamps, the symbol of the Church of God,[2833] besides two olive-trees, to the right and left of the candlestick, which receives from them its oil. The two ἐλαῖαι (LXX.) designate, besides the λυχνία, two anointed ones that stand by the Lord of the whole earth;[2834] viz., the two defenders and guardians of the theocracy given by God,

Zerubbabel and the high priest Joshua;[2835] but the symbol represents that only by the Spirit of God, and not by mans own power, the restoration of the kingdom of God can be effected, Rev_11:6. With this symbol of Zech., John agrees when he designates the two witnesses of Christ as ΑἹ ΔΎΟ ἘΛΑῖΑΙ, and as ἘΝΏΠΙΟΝ ΤΟῦ ΚΥΡΊΟΥ Τῆς Γῆς ἙΣΤῶΤΕς. The latter expression, whose harsh incorrectness (ΑἹ

ἙΣΤῶΤΕς) is explicable by the reference to the persons represented under the symbols of ἘΛΑῖΑΙ and ΛΥΧΝΊΑΙ,[2836] designates as little as the corresponding words in Zech. the two witnesses as representatives of the Church against the world,[2837] but as servants of God,[2838] who is here called, accordingly, the Lord of the world,[2839] because he shall establish the fact that he is the Almighty, who sends his servants into their office, and protects them against all enemies, Rev_11:5, and to the terror of their enemies can glorify[2840] the κατοικοῦντες ἐπὶ τῆς γῆς, Rev_11:10 sqq. Deviating, however, from Zech., John designates the two witnesses, not only as two ἐλαῖαι, but also as two λυχνίαι. He, of course, derives this symbolical idea from Zech., but gives it another application; for what is said here is neither concerning the kingdom of God in itself, nor its up-building through Christs two witnesses, but concerning a judgment upon the holy city, during which the two witnesses preach repentance, and that, too, in vain, Rev_11:7 sqq. In no respect have the two witnesses aught to do with the preservation of the temple.[2841] The idea of the one λυχνία in the sense of Zech. has therefore no place here. But John comprehends the symbol of the λυχνίαι in essentially the same significance as that of the ἑλαῖαι, when, precisely in the sense of Zec_4:6, he portrays what was just before expressed in clear words (δώσω τοῖς μάρτ. μ. καὶ προφητεύσουσιν); viz., that the efficiency of the two witnesses depends upon the Divine Spirit, not upon their own power, and hence becomes truly prophetic. John, therefore, describes the prophetic character of the two witnesses of Christ as like those two anointed ones in Zech.; but that he will not express the identity of the persons, nor designate the two witnesses as Zerubbabel and Joshua, who then must be regarded as repeated, follows partly from the deviation from Zech., and partly from other specifications in the context, Rev_11:3, Rev_11:5 sqq.[2842]

[2833] Cf. Rev_1:20.

[2834] LXX.: παρεστήκασι κυρίῳ πάσης γῆς.

[2835] Cf. Rev_3:1 sqq.

[2836] Cf. Rev_5:13. Winer, p. 499.

[2837] Against Ebrard, who understands the אְַדֹון כָּל־הָאָרֶץ as the Persian ruler of the world, and accordingly, in this passage, the κύριος τῆς γῆς as the Lord of this world.

[2838] Rev_8:2. Cf. Isa_6:1.

[2839] Cf., on the other hand, Rev_11:13.

[2840] Cf. Beng.

[2841] Rev_11:1, wherein many erroneously find the new building of the Christian Church symbolized.

[2842] See on Rev_11:13.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 11:4 . They are further described in the terms applied by Zechariah to the two most prominent religious figures of his day, except that they are compared to two lampstands, not to one which is septiform. The idea is that their authority and influence are derived from God. As in Rev 11:7 , the function of the two witnesses ( cf. Deu 17:6 ; Deu 19:15 ) is defined as “prophecy,” but no details are given.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, the ordinary and perpetual instruments of spiritual grace, peace and light in my Church, which God by his only power preserved in this Temple. See Zech. 4:3.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

standing before the God of the earth--A, B, C, Vulgate, Syriac, Coptic, and ANDREAS read "Lord" for "God": so Zac 4:14. Ministering to (Luk 1:19), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (Rev 11:15). The phrase alludes to Zac 4:10, Zac 4:14, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," Phi 2:15), and ministering for its encouragement in a time of apostasy. WORDSWORTH'S view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO TESTAMENTS ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in Zac 4:2 is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on Rev 11:1, which is connected with this, the reed, the Scripture canon, being the measure of the Church: so PRIMASIUS [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But Rev 11:7 proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. These are the two olive trees] Mentioned Zec 4:14, which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from Zec 4:1-14. Whether the prophet and the apostle mean the same things by these emblems, we know not.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) These are . . .—Translate, These are the two olive trees and the two candlesticks which stand before the Lord of the earth. This is the verse which refers us to the vision of Zechariah for the basis of our present vision. There, as here, we have the two olive trees, which are explained to be “the two anointed ones which stand before the Lord of the whole earth.” The explanation is supposed to refer to Zerubbabel and Joshua. or, as others think, to Zechariah and Haggai. At that time these men were the witnesses for God in their land and among their people. But the answer of the angel is general: “the olive trees are the two anointed ones which stand,” &c. For the vision is general and age-long; it reminds us of the returned Jewish exiles, and of those who were then among them, as anointed witnesses, but it shows us that such witnesses are to be found in more than one era; for it is not Zerubbabel and Joshua who can exhaust the fulness of a vision which is the representation of the eternal truth that the oil of gladness and strength from God will rest on those who rely, not on might or power, but on God’s Spirit. The fact that the witnesses are two is brought more prominently forward here than in Zechariah. There, though the olive trees are two, the candlestick is but one, with seven lamps; here there are two candlesticks spoken of as well as two olive trees. This amplification of the original vision is, perhaps, designed to remind us of the greater latitude of diversity in the new dispensation. Just as in the early chapters of this book we had seven golden candlesticks, which, though one in Christ, yet are spoken of as separate, so here the double aspect, the diverse though united efforts of the two witnesses. are brought into prominence. It may serve to remind us. that the witnesses are to be expected to keep their individuality and to use freely their diverse powers. It is not from one class or with one mode of action that the witnesses come: they may be of the statesman class, like Moses and Zerubbabel; of the prophetic or priestly like Zechariah and Haggai, like Aaron and the later Joshua (Zec_3:1); for men may witness for God, according as the evils of their time and age require it in the State as well as in the Church. The work of Wilberforce, Clarkson, and Howard is a work and a witness for God as well as the work of Chrysostom, Athanasius, and Luther; for the witnesses are raised up to speak against the neglect of humanity as well as against errors in divinity; against a heartless as well as against a creedless Christianity, for both lead back to heathenism. These witnesses are burning and shining lights; in them is centred the light of their age; in them is found the token that the grace of God never fails, but as the Church’s day so shall her strength be. Here, too, we have the pledge that from Him who is both Priest and King the civil rulers as well as the ecclesiastical rulers may draw grace according to their gifts; and from Him, too, all who are made kings as well as priests to God may derive the power to give the double witness of a life anointed by the Spirit of consecration and ruled by the sceptre of righteousness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. the two olive trees &c.] See Zechariah 4 passim. There apparently the “two Anointed Ones” are Zerubbabel and Jeshua, or rather perhaps the ideal King and Priest, conceived as types of Him Who is both: perhaps these two Witnesses similarly typify Him as King (cf. Deu_33:5) and Prophet.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

These are the two olive trees,.... Or represented by the two olive trees in Zac 4:3, which there design Joshua and Zerubbabel; and who in laying out themselves, their gifts and wealth, in rebuilding and finishing the temple, were types of these witnesses, the ministers of the Gospel, in the successive ages of the apostasy; who may be compared to olive trees, because of the oil of grace, and the truth of it in them; and because of the gifts of the Spirit of God bestowed on them, or their having that anointing which teacheth all things; and because they freely impart their gifts, and the golden oil of the Gospel unto others, and also bring the good tidings of peace and salvation by Christ, of which the olive leaf is a symbol; and because they are like the olive tree, fat, flourishing, and fruitful in spiritual things; they are sons of oil, and God's anointed ones:

and the two candlesticks; which hold forth the light of the word, in the midst of Popish darkness: this shows that churches, as well as ministers, are designed by the witnesses, since the candlesticks are explained of the churches, Rev 1:20, though the simile well agrees with ministers of the word, who are the lights of the world, or hold forth the light of the Gospel, which is put into them by Christ: and these olive trees and candlesticks are represented as

standing before the God of the earth; ministering unto him, enjoying his presence, and having his assistance, and being under his protection. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, read, "the Lord of the earth"; and so the Complutensian edition; see Zac 4:14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 These are the two olive trees, and the two candlesticks standing before the God of the earth.

Ver. 4. These are the two olive trees] See Zec 4:3; Zec 4:11; Zec 4:14. in this book of the Revelation the Holy Ghost borrows all the elegancies and flowers in the story of the Old Testament, thereby to set out the story of the New in succeeding ages.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

These are the two olive-trees - These are represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here to Zec 4:3, Zec 4:11, Zec 4:14, though the imagery is in some respects changed. The prophet Zec 4:2-3 saw in vision “a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.” These two “olive branches” were subsequently declared Rev 11:14 to be “the two anointed ones, that stand by the Lord of the whole earth.” The olive-trees, or olive-branches Rev 11:12, appear in the vision of the prophet to have been connected with the ever-burning lamp by golden pipes; and as the olive-tree produced the oil used by the ancients in their lamps, these trees are represented as furnishing a constant supply of oil through the golden pipes to the candlestick, and thus they become emblematic of the supply of grace to the church. John uses this emblem, not in the sense exactly in which it was employed by the prophet, but to denote that these two “witnesses,” which might be compared with the two olivetrees, would be the means of supplying grace to the church. As the olive-tree furnished oil for the lamps, the two trees here would seem properly to denote ministers of religion; and as there can be no doubt that the candlesticks, or lamp-bearers, denote churches, the sense would appear to be that it was through the pastors of the churches that the oil of grace which maintained the brightness of those mystic candlesticks, or the churches, was conveyed. The image is a beautiful one, and expresses a truth of great importance to the world; for God has designed that the lamp of piety shall be kept burning in the churches by truth supplied through ministers and pastors.

And the two candlesticks - The prophet Zechariah saw but one such candlestick or lamp-bearer; John here saw two - as there are two “witnesses” referred to. In the vision described in Rev 1:12, he saw seven - representing the seven churches of Asia. For an explanation of the meaning of the symbol, see the notes on that verse.

Standing before the God of the earth - So Zec 4:14, “These be the two anointed ones, that stand by the Lord of the whole earth.” The meaning is, that they stood, as it were, in the very presence of God - as, in the tabernacle and temple, the golden candlestick stood “before” the ark on which was the symbol of the divine presence, though separated from it by a veil. Compare the notes on Rev 9:13. This representation, that the ministers of religion “stand before the Lord,” is one that is not uncommon in the Bible. Thus it is said of the priests and Levites: “The Lord separated the tribe of Levi, to staled before the Lord, to minister unto him, and to bless his name,” Deu 10:8; compare Deu 18:7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: “As the Lord liveth, before whom I stand,” 1Ki 17:1; also, 1Ki 18:15; 2Ki 3:14; 2Ki 5:16; compare Jer 15:19. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

These are the two olive-trees, flourishing with works of piety and mercy, and the two candlesticks shining with faith and good works. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Here is a manifest allusion to Zechariah’s vision, Zec 4:2,3,11-14, though with some little difference. He saw a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. The angel tells him, that these two olive branches which through the two golden pipes did empty the golden oil out of themselves, were the two anointed ones, or the two sons of oil, that stood by the Lord of the whole earth. By which some understand Zerubbabel and Joshua; some, those godly magistrates and priests, which after the captivity the Jewish church should have, and prefigured a gospel ministry, who being filled with knowledge and grace, should feed the Lord’s church (as pastors after his own heart) with wisdom and understanding, from the gifts and graces of God’s Holy Spirit, which they should receive; which further confirmeth me, that by the two witnesses, Rev 11:3, we are to understand a godly magistracy and ministry, or rather the latter only, to whom prophesying most strictly agreeth, and who have a more special relation to the candlesticks here mentioned, by which churches are meant, Rev 1:20.

And the two candlesticks standing before the God of the earth: in Zechariah’s vision was but one candlestick, how comes here a mention to be made of two? Mr. Mede confesseth himself at a loss here, unless here another candlestick be added to signify the Gentiles’ conversion to Christ. Others think that it denoteth the small number of gospel churches that should be left; they were reckoned seven, Rev 1:20; here they are reduced to two. Possibly it may denote the different state of God’s church. In the Old Testament God had but one church, viz. that of the Jews; but now he hath many churches, and they are all fed from faithful ministers, as olive branches pouring out their oil of grace and knowledge upon them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Two candlesticks—The candlestick, in this book, uniformly represents a church, and the olive trees which supply the oil naturally represent the ministry. Hence the witnesses, as the impersonation of these two bodies, are two. Nothing is more common than the impersonating a collective body in an individual. In this book a nation is a beast, a corrupt church is a harlot. A testifying church and a testifying ministry are two witnesses.

The imagery is based, with free modifications, upon Zec_4:2-13. The prophet there sees two candlesticks, (or rather lamps,) into which two olive trees are pouring, through pipes, their golden oil. And these are there said to represent “the two anointed ones that stand by the Lord of the whole earth.” These two are Joshua, representing the priesthood, and Zerubbabel, representing the nation.

Before the God… earth—Like prime-ministers before their divine Sovereign.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

These are the two olive trees, and the two candlesticks. The "two olive trees" and the "two candlesticks" are here identical. Thus, while St. John uses the figure of Zechariah, he does not apply it in every detail. In the prophet, but one candlestick is mentioned. "The two olive trees," which supply the material for the candlesticks, are fit emblems of the Old and New Testaments; the candlesticks typify the Jewish and Christian Churches. These are identical so far as being God"s witnesses; the Church derives her stores from the Word of God, the light of the Word of God is manifested through the Church. Standing before the God of the earth; the Lord of the earth (Revised Version). The participle is masculine, though the preceding article and nouns are feminine, probably as being more in keeping with the masculine character under which the two witnesses are depicted. Perhaps he is described as the "Lord of the earth," since the witnesses are to prophesy before all the earth. (cf. ver. 9 and Mat_24:14)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These are the two olive trees - That is, as Zerubbabel and Joshua, the two olive trees spoken of by Zechariah, Zech. iii, 9, iv, 10, were then the two chosen instruments in God's hand, even so shall these. be in their season. Being themselves full of the unction of the Holy One, they shall continually transmit the same to others also. And the two candlesticks - Burning and shining lights. Standing before the Lord of the earth - Always waiting on God, without the help of man, and asserting his right over the earth and all things therein.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

God

Adonai. Zec 4:14.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. A double title given by God unto the two witnesses, spoken of in the former verse; they are styled olive-trees and candlesticks. As the olive-tree is always green, so the ministry of these witnesses is lively and efficacious; as the olive is a sign of peace, and the oil that drops from the olive an emblem of grace, so the ministry of these witnesses was a ministry both of grace and peace. Again, they are called olive-trees, because they are to minister oil to the candlesticks, which are to hold out light unto others.

Here note, That the title of candlesticks given to the churches, chap. 1 is here given to the ministers of the church; partly to show the near relation that is between them, and partly to point out the duty that is mutually incumbent upon them; namely, to hold forth the light of truth unto others.

And farther, these candlesticks are said to stand before the God of the earth, signifying their fidelity in the discharge of their duty, as in the presence of God, before whom they stand.

Observe, 2. The efficacy and power of these witnesses’ ministry in the certain effects of it. What was said of Elijah and Elisha literally, is applied unto them spiritually.

1. As Elijah brought fire down from heaven, which devoured the enemy, so fire proceeds out of these witnesses’ mouth, not by way of imprecation, but by way of denunciation, pronouncing the threatenings and judgments of God against them, continuing in their impenitency.

2. As Elijah had power to shut heaven, so have these witnesses power to do the like during the time of their prophecy; that is, God is provoked for the world’s ill treatment of his faithful witnesses to withhold the spiritual rain of the word, and the refreshing doctrine of the gospel, from them.

Again, when it is said that these witnesses have power to turn the waters into blood, and to smite the earth with all plagues, there is a manifest allusion to Moses and Aaron, who exercised such a power. Exodus 7.

Accordingly, God being provoked by the indignities offered to his faithful witnesses, permits the pure doctrine of the gospel to be corrupted, and avenges their cause, by bringing judgments on the world, as Moses did upon Egypt, according to the threatenings denounced by them.

Whence we may learn, what great credit and esteem the faithful witnesses and ministers of Christ are in with God; what power and prerogative is given to them, far surpassing the power of any mortal prince, even a power to open and shut heaven, to turn waters into blood, and to smite the earth: that is, God doth all these things upon a just occasion in vindication of them, and in revenge for the injuries done unto them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

4. These are the two olive trees, and the two candlesticks. The olive tree was the source of the oil used to provide for the candlesticks. The candlesticks, burning the oil, gave forth light. The symbols imply that during this period of 1260 days God shall have two agencies, bearing divine witness, which shall give forth light to men. These agencies shall be filled and sustained by the Spirit.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

4. ἑστῶτες. Text. Rec[374] reads ἑστῶσαι with אccP 1.

[374] Rec. Textus Receptus as printed by Scrivener.

4. αἱ δύο ἐλαῖαι καὶ αἱ δύο λυχνίαι. As in Zechariah 4. the two olive trees or the two Anointed Ones supply the bowl of one golden candlestick with oil, it may be a question whether the reference is directly to Zechariah or to a tradition which grew from his words: the two candlesticks, cf. Psa 132:17, are clearly known beforehand like the two olive trees: we know from the “Psalms of Solomon,” Rev 8:12, Rev 17:6, that there was a widespread feeling that from the time of Epiphanes there had been no lawful kingdom or lawful priesthood, for the Maccabees had usurped both: this would explain a belief founded on Zechariah that a lawful kingdom and priesthood must be restored before the Kingdom of Christ, as there was a belief founded on Malachi that Christ would not come before Elias had appeared. Hence this verse would be an exact parallel to Mat 11:14, at once a sanction and a correction to existing belief. In Zechariah apparently the “two Anointed Ones” are Zerubbabel and Jeshua, or rather perhaps the ideal King and Priest, conceived as types of Him Who is both: perhaps these two Witnesses similarly typify Him as King (cf. Deu 33:5) and Prophet.

ἑστῶτες. The masculine is not surprising after οὗτοι; but the position of the participle is as singular here as that of the verb in Rev 7:2.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Two olive trees. See Zechariah 4.

Candlesticks. See Zechariah 4, and note on Mt 10:15.

The God. Read kuriou the Lord. Compare Zec 4:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.