388 Rob Dalrymple of this symbolic action John endeavors to encourage his readers with the assurance that they, the true Temple of God, enjoy God’s sovereign protection (6). Thirdly, I will argue that the kaiv that introduces ‘the altar’ and ‘the worshippers’ is epexegetical and that the designations ‘the altar’ and ‘the worshippers’ serve to clarify precisely who are the recipients of God’s sovereign protection by distinguishing between two groups within the community of the righteous: i.e., those who are martyred (‘the altar’) and those who simply remain faithful to the end (‘the worshippers’) (7). 1. Measuring That ‘the temple of God’ enjoys divine protection derives from the metaphorical connotation of the command to ‘measure’ the temple in 11,1(8). Aune defines the command to ‘measure’ the temple as a “symbolic prophetic action” (9). (The prophetic nature of this action serves as a link between the commissioning of John as a prophet in chapter 10 and the command to carry out a prophetic mission Rev 10,11) (10). The imagery of measuring has ample attestation as a metaphorical device for divine protection in the OT (11). This can be seen, for example, in Ezek 40–48 (12), which Beale suggests provides the most direct background for Rev 11,1-2 (13). Zech 1–2, however, also serves as a background for the measuring of the temple of God in Rev 11,1-2 (14). In Zech 1,16, after first affirming that the temple will be rebuilt, it is then declared that, ‘a measuring line will be stretched over Jerusalem’ (NASB). And in 2,2, the purpose of this measuring is ‘to measure Jerusalem, to see how wide it is and how long it is’ (NASB). The use of measuring in Zech 1–2, then, carries the notion of the divine provision for the rebuilding of the temple and the city with the result that the temple expands beyond the boundaries of the entire city. Thus, in the words (6) See my article: “ ‘These are The Ones...” (Rev 7)”, Bib 86 (2005) 396-406, in which I contend that the divine protection of the righteous is one of the dominate themes relating to John’s portrayal of the righteous in Revelation. (7) I suspect that the reason that this translation has not been proposed previously, with the possible exception of Beale, results from the fact that no one has been able to precisely identify ‘the worshippers’ in distinction from ‘the altar’, as I hope to have accomplished. (8) Since most commentators affirm this position (see note 4 above), it is not necessary for a detailed defense here. Hence, what follows is only an overview of this position in order to establish the premise upon which the focal point of this article rests. (9) AUNE, Revelation, II, 603. (10) See: AUNE, Revelation, II, 603-604. (11) See C.S. KEENER, Revelation (NIVAC; Grand Rapids 2000) 287, who lists four arguments, in addition to those given here, for taking 11,1-2 symbolically. (12) The context of Ezekiel displays several parallels with Revelation 11. See: G. BORNKAMM, “Die Komposition der apokalyptischen Vision in der Offenbarung Johannis”, ZNW 36 (1937) 132-49; W.J. HARRINGTON, The Apocalypse of St John (London 1969) 151; The most notable parallel is the association of the measuring with that of an ideal temple. The measuring in Ezekiel, however, has even closer parallels with the measuring of Rev 21.15. (13) Cf. G.K. BEALE, The Temple and the Church’s Mission. A Biblical Theology of the Dwelling Place of God (NSBT; Downer’s Grove, IL 2004) 315-320. See also: D.G. BARNHOUSE, Revelation (Grand Rapids 1973) 193; R. STEFANOVIC, The Revelation of Jesus Christ (Berrien Springs, MI 2002) 339. (14) Aune contends that the measuring of Rev 11 more directly alludes to Zech 2,1-5 than to Ezek 40,3-42,20 (Revelation, II, 604). See also: BARNHOUSE, Revelation, 194.