They say (legousin). Present active of vivid dramatic action and the indefinite statement in the plural as in Psalms 13:16 ; Psalms 16:15 . It is possible that the allusion is to the heavenly voice ( Psalms 10:4Psalms 10:8 ) and to the angel ( Psalms 10:9 ). Thou must prophesy again (dei se palin prophteusai). Not a new commission ( Psalms 1:19 ), though now renewed. C.f. Ezekiel 4:7 ; Ezekiel 6:2 ; Jeremiah 1:10 . The palin (again) points to what has preceded and also to what is to come in Jeremiah 11:15 . Here it is predictive prophecy (prophteusai, first aorist active infinitive of prophteuw). Over (epi). In the case, in regard to as in John 12:16 (with grapw), not in the presence of (epi with genitive, Mark 13:9 ) nor against (epi with the accusative, Luke 22:53 ). For this list of peoples see Revelation 5:9 , occurring seven times in the Apocalypse. 07729 A reed (kalamo). 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 (omoio rabdwi). See Revelation 2:27 ; Mark 6:8 for rabdo. And one said (legwn). "Saying" (present active masculine participle of legw) is all that the Greek has. The participle implies edwken (he gave), not edoqh, a harsh construction seen in Genesis 22:20 ; Genesis 38:24 , etc. Rise and measure (egeire kai metrhson). Present active imperative of egeirw (intransitive, exclamatory use as in Mark 2:11 ) and first aorist active imperative of metrew. 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 ( Ezekiel 11:1-13 ) before the seventh trumpet ( Ezekiel 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 (verses Rev 11:1Rev 11:2 ), the mission of the two witnesses ( Revelation 3-12 ), the rescue of the remnant ( Revelation 13 ). There is a heavenly sanctuary ( Revelation 7:15 ; Revelation 11:19 ; Revelation 14:15 , etc.), but here nao 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 (qusiasthrion) see Revelation 8:3 . Perhaps measuring as applied to "them that worship therein" (tou proskunounta en autwi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).