rwp - 13

rwp@Revelation:13:1 @{He stood} (\estath\). First aorist passive indicative of \histmi\ (intransitive), as in strkjv@8:3|. "He stopped" on his way to war with the rest of the woman's seed. P Q read here \estathn\ (I stood) when it has to be connected with chapter strkjv@Revelation:13|. {Upon the sand} (\epi tn ammon\). The accusative case as in strkjv@7:1; strkjv@8:3|, etc. \Ammos\ is an old word for sand, for innumerable multitude in strkjv@20:8|.

rwp@Revelation:13:1 @{Out of the sea} (\ek ts thalasss\). See strkjv@11:7| for "the beast coming up out of the abyss." The imagery comes from strkjv@Daniel:7:3|. See also strkjv@Revelation:17:8|. This "wild beast from the sea," as in strkjv@Daniel:7:17,23|, is a vast empire used in the interest of brute force. This beast, like the dragon (12:3|), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (17:9,12|). On "diadems" (\diadmata\) see strkjv@12:3|, only ten here, not seven as there. {Names of blasphemy} (\onomata blasphmias\). See strkjv@17:3| for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have \theos\ constantly applied to them.

rwp@Revelation:13:2 @{Like unto a leopard} (\homoion pardalei\). Associative-instrumental case of \pardalis\, old word for panther, leopard, here only in N.T. The leopard (\leo, pard\) was considered a cross between a panther and a lioness. {As the feet of a bear} (\hs arkou\). Old word, also spelled \arktos\, here only in N.T. From strkjv@Daniel:7:4|. No word in the Greek for "feet" before "bear." {As the mouth of a lion} (\hs stoma leontos\). From strkjv@Daniel:7:4|. This beast combines features of the first three beasts in strkjv@Daniel:7:2ff|. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete). {The dragon gave him} (\edken auti ho drakn\). First aorist active indicative of \didmi\ (to give) and dative case \auti\ (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Matthew:4:9; strkjv@Luke:4:6|) and Christ called Satan the prince of this world (John:12:31; strkjv@14:30; strkjv@16:11|). Songs:the war is on.

rwp@Revelation:13:3 @{And I saw} (\kai\). No verb (\eidon\) in the old MSS., but clearly understood from verse 2|. {As though it had been smitten} (\hs esphagmenn\). Perfect passive participle of \sphaz\, as in strkjv@5:6|, accusative singular agreeing with \mian\ (one of the heads), object of \eidon\ understood, "as though slain" (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in strkjv@5:6|. {And his death-stroke was healed} (\kai h plg autou etherapeuth\). First aorist passive indicative of \therapeu\. "The stroke of death" (that led to death). Apparently refers to the death of Nero in June 68 A.D. by his own hand. But after his death pretenders arose claiming to be Nero _redivivus_ even as late as 89 (Tacitus, _Hist_. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in strkjv@17:10| the beast survives the loss of five heads. Here it is the death-stroke of one head, while in verses 12,14| the beast himself receives a mortal wound. {Wondered after the beast} (\ethaumasth opis tou thriou\). First aorist passive (deponent) indicative of \thaumaz\, to wonder at, to admire, as in strkjv@17:8|. For this pregnant use of \opis\ see strkjv@John:12:9; strkjv@Acts:5:37; strkjv@20:30; strkjv@1Timothy:5:15|. "All the earth wondered at and followed after the beast," that is Antichrist as represented by Domitian as Nero _redivivus_. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem.

rwp@Revelation:13:4 @{They worshipped the dragon} (\prosekunsan ti drakonti\). First aorist active indicative of \proskune\, with dative case \drakonti\ (from \drakn\). They really worshipped Satan (the dragon) when "they worshipped the beast" (\prosekunsan ti thrii\) or any one of the heads (like Caligula, Nero, Domitian) of the beast. The beast is merely the tool of the devil for worship. Recall the fact that the devil even proposed that Jesus worship him. Emperor-worship, like all idolatry, was devil-worship. The same thing is true today about self-worship (humanism or any other form of it). {Who is like unto the beast?} (\tis homoios ti thrii;\). Associative-instrumental case after \homoios\. An echo, perhaps parody, of like language about God in strkjv@Exodus:15:11; strkjv@Psalms:35:10; strkjv@113:5|. "The worship of such a monster as Nero was indeed a travesty of the worship of God" (Swete). {And who is able to war with him?} (\kai tis dunatai polemsai met' autou;\). Worship of the devil and the devil's agent is justified purely on the ground of brute force. It is the doctrine of Nietzsche that might makes right.

rwp@Revelation:13:5 @{There was given to him} (\edoth auti\). First aorist passive indicative of \didmi\, to give, as in next line and verse 7|. Perhaps a reference to \edken\ (he gave) in verse 4|, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. {Speaking great things and blasphemies} (\laloun megala kai blasphmias\). Present active participle of \lale\, agreeing with \stoma\ (nominative neuter singular and subject of \edoth\). The words are like Daniel's description of the Little Horn (7:8,20,25|) and like the description of Antiochus Epiphanes (I Macc. strkjv@1:24). Cf. strkjv@2Peter:2:11|. {To continue} (\poisai\). First aorist active infinitive (epexegetic use) of \poie\, either in the sense of working (signs), as in strkjv@Daniel:8:12-14|, with the accusative of duration of time (\mnas\ months), or more likely in the sense of doing time, with \mnas\ as the direct object as in strkjv@Matthew:20:12; strkjv@Acts:20:3; strkjv@James:4:13|.

rwp@Revelation:13:6 @{For blasphemies} (\eis blasphmias\). "For the purpose of blasphemies." {Against God} (\pros ton theon\). "Face to face with God" in sheer defiance, like Milton's picture of Satan in _Paradise Lost_. See strkjv@Daniel:7:25; strkjv@8:10|. The aorist \noixen\ is probably constative, for he repeated the blasphemies, though the phrase (\anoig\ to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Matthew:5:2; strkjv@Acts:8:35|). This verse explains verse 5|. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself ("his tabernacle," \tn sknn autou\, strkjv@7:15; strkjv@12:12; strkjv@21:3|) and against "them that dwell in the heaven" (\tous en ti ourani sknountas\), the same phrase of strkjv@12:12| (either angels or the redeemed or both).

rwp@Revelation:13:7 @{To make war with the saints and to overcome them} (\poisai polemon meta tn hagin kai niksai autous\). This clause with two epexegetical first aorist active infinitives (\polemsai\ and \niksai\) is omitted in A C P, but probably by \homoeoteleuton\ (like ending) because of the repetition of \edoth\. The words seem to come from strkjv@Daniel:7:21,23|. There was no escape from the beast's rule in the Mediterranean world. See strkjv@5:9| for the phrases here used, there for praise to the Lamb.

rwp@Revelation:13:8 @{Shall worship him} (\proskunsousin auton\). Future active of \proskune\ with the accusative here as some MSS. in strkjv@13:4| (\to thrion\), both constructions in this book. {Whose} (\hou--autou\). Redundant use of genitive \autou\ (his) with \hou\ (whose) as common in this book, and singular instead of plural \hn\ with antecedent \pantes\ (all, plural), thus calling attention to the responsibility of the individual in emperor-worship. {Hath not been written} (\ou gegraptai\). Perfect passive indicative of \graph\, permanent state, stands written. {In the book of life of the Lamb} (\en ti biblii ts zs tou arniou\). See strkjv@3:5| for this phrase and the O.T. references. It occurs again in strkjv@17:8; strkjv@20:12,15; strkjv@21:27|. "Here and in strkjv@21:27|, the Divine Register is represented as belonging to 'the Lamb that was slain'" (Swete). {That hath been slain from the foundation of the world} (\tou esphagmenou\ (for which see strkjv@5:6|) \apo katabols kosmou\). For the phrase \apo katabols kosmou\ (not in the LXX) there are six other N.T. uses (Matthew:13:35| without \kosmou\; strkjv@25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:17:8|), and for \pro katabols kosmou\ three (John:17:24; strkjv@Ephesians:1:4; strkjv@1Peter:1:20|). It is doubtful here whether it is to be taken with \tou esphagmenou\ (cf. strkjv@1Peter:1:20|) or with \gegraptai\ as in strkjv@Revelation:17:8|. Either makes sense, and here the most natural use is with \esphagmenou\. At any rate the death of Christ lies in the purpose of God, as in strkjv@John:3:16|.

rwp@Revelation:13:9 @{If any one hath an ear} (\ei tis echei ous\). Condition of first class, repetition of the saying in strkjv@2:7,11,17,29|, etc.

rwp@Revelation:13:10 @{If any man is for captivity} (\ei tis eis aichmalsian\). Condition of first class, but with no copula (\estin\) expressed. For \aichmalsian\ (from \aichmaltos\ captive) see strkjv@Ephesians:4:8|, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. strkjv@Jeremiah:15:2|. The text is not certain, however. {If any man shall kill with the sword} (\ei tis en machairi apoktenei\). First-class condition with future active of \apoktein\, not future passive, for it is a picture of the persecutor drawn here like that by Jesus in strkjv@Matthew:26:52|. {Must he be killed} (\dei auton en machairi apoktanthnai\). First aorist passive infinitive of \apoktein\. The inevitable conclusion (\dei\) of such conduct. The killer is killed. {Here} (\hde\). In this attitude of submission to the inevitable. For \hde\ see strkjv@13:18; strkjv@14:12; strkjv@17:9|. "Faith" (\pistis\) here is more like faithfulness, fidelity.

rwp@Revelation:13:11 @{Another beast} (\allo thrion\). Like the first beast (verse 1|), not a \heteron thrion\ (a different beast). {Out of the earth} (\ek ts gs\). Not "out of the sea" as the first (verse 1|), perhaps locating him in Asia Minor without world-wide scope, but plainly the agent of the first beast and so of the dragon. {He had} (\eichen\). Imperfect active of \ech\. Only two horns (not ten like the first, verse 1|). {Like unto a lamb} (\homoia arnii\). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but "he spake as a dragon" (\elalei hs drakn\). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep's clothing (Matthew:7:15|).

rwp@Revelation:13:12 @{He exerciseth} (\poiei\). Present active dramatic present of \poie\. In his sight (\enpion autou\). In the eye of the first beast who gets his authority from the dragon (13:2|). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions. {To worship the first beast} (\hina proskunsousin to thrion to prton\). Sub-final clause with \hina\ after \poiei\ seen in strkjv@John:11:37; strkjv@Colossians:4:16; strkjv@Revelation:3:9|, usually with the subjunctive, but here with the future indicative as in strkjv@3:9|. Note the accusative after \proskune\ as in verse 8|. Here the death-stroke of one of the heads (verse 3|) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

rwp@Revelation:13:13 @{That he should even make fire come down out of heaven} (\hina kai pur poii ek tou ouranou katabainein\). Purpose clause again with \hina\ and the present active subjunctive of \poie\ and the object infinitive of \katabain\ after \poiei\. Christ promised great signs to the disciples (John:14:12|), but he also warned them against false prophets and false christs with their signs and wonders (Mark:13:22|). Songs:also Paul had pictured the power of the man of sin (2Thessalonians:2:9|). Elijah had called down fire from heaven (1Kings:18:38; strkjv@2Kings:1:10|) and James and John had once even urged Jesus to do this miracle (Luke:9:54|).

rwp@Revelation:13:14 @{And he deceiveth} (\kai plani\). Present active (dramatic) indicative of \plana\, the very thing that Jesus had said would happen (Matthew:24:24|, "Songs:as to lead astray" \hste plansthai\, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. {That they should make an image to the beast} (\poisai eikona ti thrii\). Indirect command (this first aorist active infinitive of \poie\) after \legn\ as in strkjv@Acts:21:21|, not indirect assertion. This "image" (\eikn\, for which word see strkjv@Matthew:22:20; strkjv@Colossians:1:15|) of the emperor could be his head upon a coin (Mark:12:16|), an _imago_ painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15| _ter_; strkjv@14:9,11; strkjv@15:2; strkjv@16:2; strkjv@19:20; strkjv@20:4|). Emperor-worship is the issue and that involves worship of the devil. {The stroke of the sword} (\tn plgn ts machairs\). This language can refer to the death of Nero by his own sword. {And lived} (\kai ezsen\). "And he came to life" (ingressive first aorist active indicative of \za\). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

rwp@Revelation:13:15 @{To give breath to it} (\dounai pneuma auti\). This second beast, probably a system like the first (not a mere person), was endowed with the power to work magical tricks, as was true of Simon Magus and Apollonius of Tyana and many workers of legerdemain since. \Pneuma\ here has its original meaning of breath or wind like \pneuma zs\ (breath of life) in strkjv@11:11|. {Even to the image} (\ti eikoni\). No "even" in the Greek, just apposition with \auti\ (her). {That should both speak and cause} (\hina kai lalsi kai poisi\). Final clause with \hina\ and the first aorist active subjunctive of \lale\ and \poie\. Ventriloquism like that in strkjv@Acts:16:16|. {That should be killed} (\hina apoktanthsin\). Sub-final clause with \hina\ and the first aorist passive subjunctive of \apoktein\, after \poisi\, as in verse 12| (future indicative). {As many as should not worship} (\hosoi ean m proskunssin\). Indefinite relative clause with modal \ean\ (= \an\) and the first aorist active subjunctive of \proskune\ with the accusative \tn eikona\ (some MSS. the dative). Note the triple use of "the image of the beast" in this sentence. "That refusal to worship the image of the emperor carried with it capital punishment in Trajan's time is clear from Pliny's letter to Trajan (X. 96)" (Charles).

rwp@Revelation:13:16 @{He causeth all} (same use of \poie\ as in 12,15|). Note article here with each class (the small and the great, etc.). {That there be given them} (\hina dsin autois\). Same use of \hina\ after \poie\ as in 12,15|, only here with indefinite plural \dsin\ (second aorist active subjunctive), "that they give themselves," as in strkjv@10:11; strkjv@12:6; strkjv@16:15|. {A mark} (\charagma\). Old word from \charass\, to engrave, in strkjv@Acts:17:29| of idolatrous images, but in Rev. (Revelation:13:16,17; strkjv@14:9,11; strkjv@16:2; strkjv@19:20; strkjv@20:4|) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (_Bible Studies_, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with \charagma\ as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Galatians:6:17|) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. strkjv@3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation:7:3|). Charles is certain that John gets his metaphor from the \tephillin\ (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this "mark of the beast" was necessary for life and all social and business relations. On the right hand, that is in plain sight. {Upon their forehead} (\epi to metpon autn\). Accusative with \epi\, though genitive just before with \cheiros\ (hand). See already strkjv@7:3; strkjv@9:4| (genitive \epi tn metpn\). Only in the Apocalypse in N.T.

rwp@Revelation:13:17 @{That no man should be able to buy or to sell} (\hina m tis duntai agorasai plsai\). Final clause with \hina\ and present middle subjunctive of \dunamai\ with aorist active infinitives. This is a regular boycott (Ramsay, _Seven Letters_, p. 106f.) against all not worshippers of the emperor. {Save} (\ei m\). "If not," "except." {Even the name} (\to onoma\). No "even," just apposition with \charagma\ (the mark). {Or the number} (\ ton arithmon\). The stamp (the mark) may bear either the name or the number of the beast. The name and the number are one and the same. They could write the name in numerals, for numbers were given by letters. Swete suggests that it was "according to a sort of \gematria\ known to the Apocalyptist and his Asian readers, but not generally intelligible."

rwp@Revelation:13:18 @{Here is wisdom} (\hde h sophia\). The puzzle that follows as in strkjv@17:9|. See strkjv@Ephesians:1:17| for "a spirit of wisdom and of understanding." {He that understands} (\ho echn noun\). "The one having intelligence" in such matters. Cf. the adverb \nounechs\ (discreetly) in strkjv@Mark:12:34|. {Let him count} (\psphisat\). First active imperative of \psphiz\, old verb (from \psphos\ pebble), to count, in N.T. only here and strkjv@Luke:14:28|. {The number of a man} (\arithmos anthrpou\). "A man's number." But what man and what name? {Six hundred and sixty-six} (\hexakosioi hexkonta hex\). Unfortunately some MSS. here read 616 instead of 666. All sorts of solutions are offered for this conundrum. Charles is satisfied with the Hebrew letters for Nero Caesar, which give 666, and with the Latin form of Nero (without the final n), which makes 616. Surely this is ingenious and it may be correct. But who can really tell?

Revelation 13