Rev 13:14-18 | RWP | e4.org | And he deceiveth ( κα πλανα ). Present active (dramatic) indicative of πλαναω , the very thing that Jesus had said would happen ( , "So as to lead astray" ωστε πλανασθα , 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 ( ποιησα εικονα τω θηριω ). Indirect command (this first aorist active infinitive of ποιεω ) after λεγων as in , not indirect assertion. This "image" ( εικων , for which word see ; ) of the emperor could be his head upon a coin ( ), 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 ( , ter ; , ; ; ; ; ). Emperor-worship is the issue and that involves worship of the devil. The stroke of the sword ( την πληγην της μαχαιρης ). This language can refer to the death of Nero by his own sword. And lived ( κα εζησεν ). "And he came to life" (ingressive first aorist active indicative of ζαω ). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

‏ Revelation of John 13:14-18

And he deceiveth ( κα πλανα ). Present active (dramatic) indicative of πλαναω, the very thing that Jesus had said would happen (Mt 24:24, "So as to lead astray" ωστε πλανασθα, 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 ( ποιησα εικονα τω θηριω ). Indirect command (this first aorist active infinitive of ποιεω ) after λεγων as in Ac 21:21, not indirect assertion. This "image" ( εικων, for which word see Mt 22:20; Col 1:15) of the emperor could be his head upon a coin (Mr 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; 14:9, 11; 15:2; 16:2; 19:20; 20:4). Emperor-worship is the issue and that involves worship of the devil.

The stroke of the sword ( την πληγην της μαχαιρης ). This language can refer to the death of Nero by his own sword.

And lived ( κα εζησεν ). "And he came to life" (ingressive first aorist active indicative of ζαω ). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

To give breath to it ( δουνα πνευμα αυτη ). 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. Πνευμα here has its original meaning of breath or wind like πνευμα ζωης (breath of life) in 11:11.

Even to the image ( τη εικον ). No "even" in the Greek, just apposition with αυτη (her).

That should both speak and cause ( ινα κα λαληση κα ποιηση ). Final clause with ινα and the first aorist active subjunctive of λαλεω and ποιεω. Ventriloquism like that in Ac 16:16.

That should be killed ( ινα αποκτανθωσιν ). Sub-final clause with ινα and the first aorist passive subjunctive of αποκτεινω, after ποιηση, as in verse 12 (future indicative).

As many as should not worship ( οσο εαν μη προσκυνησωσιν ). Indefinite relative clause with modal εαν (= αν ) and the first aorist active subjunctive of προσκυνεω with the accusative την εικονα (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).

He causeth all (same use of ποιεÂω as in 12, 15). Note article here with each class (the small and the great, etc.).

That there be given them ( ινα δωσιν αυτοις ). Same use of ινα after ποιεω as in 12, 15, only here with indefinite plural δωσιν (second aorist active subjunctive), "that they give themselves," as in 10:11; 12:6; 16:15.

A mark ( χαραγμα ). Old word from χαρασσω, to engrave, in Ac 17:29 of idolatrous images, but in Rev. (Re 13:16, 17; 14:9, 11; 16:2; 19:20; 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 χαραγμα as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Ga 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Re 7:3). Charles is certain that John gets his metaphor from the τεφιλλιν (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 ( επ το μετωπον αυτων ). Accusative with επ, though genitive just before with χειρος (hand). See already 7:3; 9:4 (genitive επ των μετωπων ). Only in the Apocalypse in N.T.

That no man should be able to buy or to sell ( ινα μη τις δυνητα αγορασα η πωλησα ). Final clause with ινα and present middle subjunctive of δυναμα with aorist active infinitives. This is a regular boycott (Ramsay, Seven Letters, p. 106f.) against all not worshippers of the emperor.

Save ( ε μη ). "If not," "except."

Even the name ( το ονομα ). No "even," just apposition with χαραγμα (the mark).

Or the number ( η τον αριθμον ). 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 γεματρια known to the Apocalyptist and his Asian readers, but not generally intelligible."

Here is wisdom ( ωδε η σοφια ). The puzzle that follows as in 17:9. See Eph 1:17 for "a spirit of wisdom and of understanding."

He that understands ( ο εχων νουν ). "The one having intelligence" in such matters. Cf. the adverb νουνεχως (discreetly) in Mr 12:34.

Let him count ( ψηφισατω ). First active imperative of ψηφιζω, old verb (from ψηφος pebble), to count, in N.T. only here and Lu 14:28.

The number of a man ( αριθμος ανθρωπου ). "A man's number." But what man and what name?

Six hundred and sixty-six ( εξακοσιο εξηκοντα εξ ). 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?