‏ Revelation of John 12

 A great sign ( σημειον μεγα ). The first of the visions to be so described (13:3; 15:1), and it is introduced by  ωφθη as in 11:19; 12:3, not by  μετα ταυτο or by  ειδον or by  ειδον κα ιδου as heretofore. This "sign" is really a  τερας (wonder), as it is so by association in Mt 24:24; Joh 4:48; Ac 2:22; 5:12. The element of wonder is not in the word  σημειον as in  τερας, but often in the thing itself as in Lu 21:11; Joh 9:16; Re 13:13ff.; 15:1; 16:14; 19:20.

 A woman ( γυνη ). Nominative case in apposition with  σημειον. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete).

 Arrayed with the sun ( περιβεβλημενη τον ηλιον ). Perfect passive participle of  περιβαλλω, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17 makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind Isa 7:14 (Mt 1:23; Lu 1:31) as well as Mic 4:10; Isa 26:17f.; 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (Joh 16:21; Ga 4:19). The figure is a bold one with the moon "under her feet" ( υποκατω των ποδων αυτης ) and "a crown of twelve stars" ( στεφανος αστερων δωδεκα ), a possible allusion to the twelve tribes (Jas 1:1; Re 21:12) or to the twelve apostles (Re 21:14).

 And she was with child ( κα εν γαστρ εχουσα ). Perhaps  εστιν to be supplied or the participle used as a finite verb as in 10:2. This is the technical idiom for pregnancy as in Mt 1:18, 23, etc.

 Travailing in birth ( ωδινουσα ). Present active participle of  ωδινω, old verb (from  ωδιν birth-pangs 1Th 5:3), in N.T. only here and Ga 4:27.

 And in pain ( κα βασανιζομενη ). "And tormented" (present passive participle of  βασανιζω, for which see already 9:5; 11:10), only here in N.T. in sense of childbirth.

 To be delivered ( τεκειν ). Second aorist active infinitive of  τικτω, to give birth, epexegetical use. Also in verse 4.

 Another sign ( αλλο σημειον ). "A second tableau following close upon the first and inseparable from it" (Swete).

 And behold ( κα ιδου ). As often (4:1; 6:2, 5, 8, etc.).

 A great red dragon ( δρακων μεγας πυρρος ). Homer uses this old word (probably from  δερκομα, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isa 51:9f.; Job 26:12f.), Behemoth (Job 40:15-24), Leviathan (Isa 27:1), the Serpent (Am 9:2ff.). In Ps 74:13 we read of "the heads of the dragons." On  πυρρος (red) see 6:4. Here (12:9) and in 20:2 the great dragon is identified with Satan. See Da 7 for many of the items here, like the ten horns (Da 7:7) and hurling the stars (Da 8:10). The word occurs in the Apocalypse alone in the N.T.

 Seven diadems ( επτα διαδηματα ). Old word from  διαδεω (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with  στεφανος (chaplet or wreath like the Latin corona as in 2:10), in N.T. only here, 13:1; 19:12. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in 13:1).

 His tail ( η ουρα αυτου ). See 9:10, 19.

 Draweth ( συρε ). Present active indicative of  συρω, old verb, to drag, here alone in the Apocalypse, but see Joh 21:8.

 The third part of the stars ( το τριτον των αστερων ). Like a great comet is this monster. See Da 8:10. Perhaps only the third is meant to soften the picture as in Re 8:7f.

 Did cast them ( εβαλεν αυτους ). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude 1:6). But John may have in mind the martyrs before Christ (Heb 11:32f.) and after Christ's ascension (Mt 23:35).

 Stood ( εστηκεν ). Imperfect active of a late verb,  στηκω, from the perfect  εστηκα of  ιστημ, graphic picture of the dragon's challenge of the woman who is about to give birth.

 When she was delivered ( οταν τεκη ). Indefinite temporal clause with  οταν and the second aorist active subjunctive of  τικτω, "whenever she gives birth."

 That he might devour ( ινα καταφαγη ). Purpose clause with  ινα and the second aorist active subjunctive of  κατεσθιω, to eat up (down). Cf. Jer 28:34. This is what Pharaoh did to Israel (Ex 1:15-22; Ps 85:13; Isa 27:1; 51:9; Eze 29:3). Precisely so the devil tried to destroy the child Jesus on his birth.

 She was delivered of a son ( ετεκεν υιον ). Literally, "she bore a son" (second aorist active indicative of  τικτω ).

 A man child ( αρσεν ). So A C with the neuter  τεκνον or  παιδιον in mind, as often in O.T. ( ετεκεν αρσεν, Ex 1:16ff.; 2:2; Le 12:2, 7; Isa 66:7; Jer 20:15, etc.), but P and some cursives read  αρσενα (masculine accusative), as in verse 13 ( τον αρσενα ), while Aleph Q have  αρρενα. The word is old (either  αρσην or  αρρην ), as in Mt 19:4, only in this chapter in the Apocalypse. It is really redundant after  υιον (son), as in Tob. 6:12 (Aleph).

 Who is to rule all the nations with a rod of iron ( ος μελλε ποιμαινειν παντα τα εθνη εν ραβδω σιδηρα ). See 2:27 for these words (from Ps 2:9) applied there to victorious Christians also, and in 19:15 to the triumphant Christian. His rule will go beyond the Jews (Mt 2:6). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people).

 Was caught unto God ( ηρπασθη ). First aorist passive indicative of  αρπαζω, old verb for seizing or snatching away, as in Joh 10:12, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

 Fled into the wilderness ( εφυγεν εις την ερημον ). Second aorist active indicative of  φευγω. Here, of course, not Mary, but "the ideal woman" (God's people) of the preceding verses, who fled under persecution of the dragon. God's people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of De 8:2ff. (wanderings of Israel in the wilderness), 1Ki 17:2f. and 19:3f. (Elijah's flight), I Macc. 2:29 (flight of the Jews from Antiochus Epiphanes), Mt 2:13 (flight of Joseph and Mary to Egypt), Mr 13:14 (the flight of Christians at the destruction of Jerusalem).

 Where ( οπου--εκε ). Hebrew redundancy (where--there) as in 3:8; 8:9, 9; 13:8, 12; 17:9; 20:8.

 Prepared ( ητοιμασμενον ). Perfect passive predicate participle of  ετοιμαζω, for which verb see Mt 20:23; Re 8:6; 9:7, 15; 16:12; 19:7; 21:2, and for its use with  τοπος Joh 14:2f. and for the kind of fellowship meant by it (Ps 31:21; 2Co 13:13; Col 3:3; 1Jo 1:3).

 Of God ( απο του θεου ). "From (by) God," marking the source as God (9:18; Jas 1:13). This anticipatory symbolism is repeated in 12:13f.

 That there they may nourish her ( ινα εκε τρεφωσιν αυτην ). Purpose clause with  ινα and the present for continued action: active subjunctive according to A P though C reads  τρεφουσιν, present active indicative, as is possible also in 13:17 and certainly so in 1Jo 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite "they" as in 10:11; 11:9. One MSS. has  τρεφετα (is nourished). The stereotyped phrase occurs here, as in 11:2f., for the length of the dragon's power, repeated in 12:14 in more general terms and again in 13:5.

 There was war in heaven ( εγενετο πολεμος εν τω ουρανω ). "There came to be war in heaven" ( εγενετο, not  ην ). "Another  ταβλεαυ, not a  σημειον (vv. 1, 3), but consequent upon the two  σημεια which precede it. The birth and rapture of the Woman's Son issue in a war which invades the  επουρανια " (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mr 1:13; Lu 22:3, 31; Joh 12:31; 14:30; 16:11), just so Christ's return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. Lu 10:18; 1Ki 22:1ff.; Job 1; 2; Zec 3:1ff.

 Michael and his angels ( ο Μιχαηλ κα ο αγγελο αυτου ). The nominative here may be in apposition with  πολεμος, but it is an abnormal construction with no verb, though  εγενετο (arose) can be understood as repeated. Michael is the champion of the Jewish people (Da 10:13, 21; 12:1) and is called the archangel in Jude 9.

 Going forth to war ( του πολεμησα ). This genitive articular infinitive is another grammatical problem in this sentence. If  εγενετο (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like Ac 10:25.

 With the dragon ( μετα του δρακοντος ). On the use of  μετα with  πολεμεω see 2:16; 13:4; 17:14 (nowhere else in N.T.). The devil has angels under his command (Mt 25:41) and preachers also (2Co 11:14f.).

 Warred ( επολεμησεν ). Constative aorist active indicative of  πολεμεω, picturing the whole battle in one glimpse.

 And they prevailed not ( κα ουκ ισχυσαν ). Here  κα equals "and yet" or "but." A few MSS. read the singular  ισχυσεν like  επολεμησεν, but wrongly so.

 Neither was their place found any more ( ουδε τοπος ευρεθη αυτων ετ ). First aorist passive indicative of  ευρισκω, to find. Probably  αυτων is the objective genitive (place for them), just as in 20:11  αυτοις (dative, for them) is used with  τοπος ουχ ευρεθη. The phrase occurs in Da 2:35 Theod. and Zec 10:10. The dragon is finally expelled from heaven (cf. Job 1:6), though to us it seems a difficult conception to think of Satan having had access to heaven.

 Was cast down ( εβληθη ). Effective first aorist passive indicative of  βαλλω, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Lu 10:18; Joh 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with  δρακων as in 12:3, and the whole picture is repeated in 20:2. The dragon in both places is identified with the old serpent (Ge 3:1ff.) and called  αρχαιος (from  αρχη, beginning), as Jesus said that the devil was a murderer "from the beginning" (Joh 8:44). Both  διαβολος (slanderer) and Satan ( Σατανας ) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on Mt 4:1; Re 2:10 for  διαβολος and Lu 10:18 for  Σατανας.

 The deceiver of the whole world ( ο πλανων την οικουμενην ολην ). This is his aim and his occupation, pictured here by the nominative articular present active participle of  πλαναω, to lead astray. For "the inhabited world" see Lu 2:1; Re 3:10; 16:14. Satan can almost "lead astray" the very elect of God (Mt 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1Jo 1:8).

 He was cast down to the earth ( εβληθη εις την γην ). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete).

 Were cast down ( εβληθησαν ). Triple use of the same verb applied to Satan's minions. The expulsion is complete.

 A great voice saying ( φωνην μεγαλην λεγουσαν ). Accusative after  ηκουσα in this phrase as in 5:11; 10:4; 14:2; 18:4, but the genitive  φωνης λεγουσης in 11:12; 14:13. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15) who can sympathize with human beings (19:10), the martyrs in heaven (Charles).

 Now is come ( αρτ εγενετο ).  Αρτ (Joh 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense  εγενετο ).

 The salvation ( η σωτηρια ). Here "the victory" as in 7:10; 19:1.

 The power ( η δυναμις ). Gods power over the dragon (cf. 7:12; 11:17; 19:1).

 The kingdom ( η βασιλεια ). "The empire of God" as in 11:15.

 The authority of his Christ ( η εξουσια του Χριστου αυτου ). Which Christ received from the Father (Mt 28:18; Joh 17:2). See 11:15 (Ps 2:2) for "his Anointed."

 The accuser ( ο κατηγωρ ). The regular form,  κατηγορος, occurs in Joh 8:10; Ac 23:30, 35; 25:16, 18 and in many MSS. here in Re 12:10, but A reads  κατηγωρ, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as  διακων appears as a vernacular form of  διακονος. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.

 Of our brethren ( των αδελφων ημων ). The saints still on earth battling with Satan and his devices.

 Which accuseth them ( ο κατηγορων αυτους ). Articular present active participle of  κατηγορεω, old verb, to accuse, usually with the genitive of the person (Joh 5:45), but here with the accusative. This is the devil's constant occupation (Job 1:6f.).

 Day and night ( ημερας κα νυκτος ). Genitive of time. "By day and by night."

 They overcame him ( αυτο ενικησαν ). First aorist active indicative of  νικαω, the verb used by Jesus of his own victory (Joh 16:33) and about him (Re 3:21; 5:5). "The victory of the martyrs marks the failure of Satan's endeavours" (Swete).

 Because of the blood of the Lamb ( δια το αιμα του αρνιου ). As in 1:5; 5:6, 9; 7:14. The blood of Christ is here presented by  δια as the ground for the victory and not the means, as by  εν in 1:5; 5:9. Both ideas are true, but  δια with the accusative gives only the reason. The blood of Christ does cleanse us from sin (Joh 1:29; 1Jo 1:7). Christ conquered Satan, and so makes our victory possible (Lu 11:21f.; Heb 2:18). "Thus the Lamb is the true  συνηγορος (like Michael) of the New Israel, its  παρακλητος προς τον πατερα (1Jo 2:1)" (Swete).

 Because of the Word of their testimony ( δια τον λογον της μαρτυριας αυτων ). The same use of  δια, "because of their testimony to Jesus" as in John's own case in 1:9. These martyrs have been true to their part.

 They loved not their life even unto death ( ουκ ηγαπησαν τεν ψυχην αυτων αχρ θανατου ). First aorist active indicative of  αγαπαω. They did resist "unto blood" ( μεχρις αιματος Heb 12:4) and did not put their own lives before loyalty to Christ. There is a direct reference to the words of Jesus in Joh 12:25 as illustrated also in Mr 8:35; Mt 10:39; 16:25; Lu 9:24; 17:33. Paul's own example is pertinent (Ac 21:13; Php 1:20ff.). Jesus himself had been "obedient unto death" (Php 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured.

 Therefore ( δια τουτο ). "For this reason" as in 7:15; 18:8 (15 times in John's Gospel, Charles notes). It points back to verse 10.

 Rejoice ( ευφραινεσθε ). Present middle imperative of  ευφραινω as in 11:10; 18:20.

 O heavens ( ο ουρανο ). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.

 They that dwell therein ( ο εν αυτοις σκηνουντες ). Present active articular participle of  σκηνοω (see 7:15; 13:6) to dwell (tabernacle) as of Christ in Joh 1:14 and of God in Re 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.

 Woe for the earth and for the sea ( ουα την γην κα την θαλασσαν ). The accusative after  ουα as in 8:13, but nominative in 18:10, 16, 19 in place of the usual dative (Mt 11:21; 18:7, etc.).

 Is gone down ( κατεβη ). Second aorist (effective) active indicative of  καταβαινω, "did go down."

 But a short time ( ολιγον καιρον ). Accusative of extent of time, "a little time." The devil's departure from his warfare in the heavens reveals ( ειδως, knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath ( θυμον, boiling rage).

 He persecuted ( εδιωξεν ). First aorist active participle of  διωκω, to pursue, to chase, hostile pursuit here as in Mt 5:10f.; 10:23, etc. John now, after the "voice" in 10-13, returns to the narrative in verse 9. The child was caught away in verse 5, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since A.D. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so.

 Which ( ητις ). "Which very one."

 There were given ( εδοθησαν ). As in 8:2; 9:1, 3.

 The two wings of the great eagle ( α δυο πτερυγες του αετου του μεγαλου ). Not the eagle of 8:13, but the generic use of the article. Every eagle had two wings. Probably here, as in Mt 24:28, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see Ex 19:4; Isa 40:31; Job 9:26; Pr 24:54.

 That she might fly ( ινα πετητα ). Purpose clause with  ινα and present middle subjunctive of  πετομα, old verb, to fly, in N.T. only in the Apocalypse (4:7; 8:13; 12:14; 14:6; 19:17). Resumption of the details in verse 6 (which see) about the "wilderness," her "place," the redundant  εκε with  οπου, the "time and times, and half a time" ( καιρον κα καιρους κα ημισυ ), 1260 days, but with  τρεφετα (present passive indicative) instead of  τρεφωσιν (general plural of the present active subjunctive), and with the addition of "from the face of the serpent" ( απο προσωπου του οφεως ), because the serpent rules the earth for that period. "To the end of the present order the Church dwells in the wilderness" (Swete), and yet we must carry on for Christ.

 Water as a flood ( υδωρ ως ποταμον ). "Water as a river," accusative case after  εβαλεν (cast). The serpent could not follow the woman or stop her flight and so sought to drown her.

 That he might cause her to be carried away by the stream ( ινα αυτην ποταμοφορητον ποιηση ). Purpose clause with  ινα and the first aorist active subjunctive of  ποιεω. For this use of  ποιεω see 17:16. This compound verbal  ποταμοφορητον in the predicate accusative ( ποταμος, river,  φορητον from  φορεω, to bear) was not coined by John, but occurs in a papyrus of B.C. 110 and in several others after N.T. times. It means simply "carried away by the river."

 Helped the woman ( εβοηθησεν τη γυναικ ). First aorist active indicative of  βοηθεω, old verb with the dative as in Heb 2:18, which see. Herodotus tells of the Lycus disappearing underground near Colossae. But this vivid symbol is not dependent on historical examples.

 Swallowed up ( κατεπιεν ). Second aorist active indicative of  καταπινω, literally "drank down."

 Waxed wroth ( ωργισθη ). First aorist (ingressive) passive indicative of  οργιζομα, "became angry."

 With the woman ( επ τη γυναικ ). "At the woman," "because of the woman."

 Went away ( απηλθεν ). "Went off" in his rage to make war with the scattered followers of the Lamb not in the wilderness, perhaps an allusion to Ge 3:15. The devil carries on relentless war with all those "which keep the commandments of God and hold the testimony of Jesus" ( των τηρουντων τας εντολας του θεου κα εχοντων την μαρτυριαν Ιησου ). These two marks excite the wrath of the devil then and always. Cf. 1:9; 6:9; 14:12; 19:10; 20:4.

‏ Revelation of John 13

 He stood ( εσταθη ). First aorist passive indicative of  ιστημ (intransitive), as in 8:3. "He stopped" on his way to war with the rest of the woman's seed. P Q read here  εσταθην (I stood) when it has to be connected with chapter Re 13.

 Upon the sand ( επ την αμμον ). The accusative case as in 7:1; 8:3, etc.  Αμμος is an old word for sand, for innumerable multitude in 20:8.

 Out of the sea ( εκ της θαλασσης ). See 11:7 for "the beast coming up out of the abyss." The imagery comes from Da 7:3. See also Re 17:8. This "wild beast from the sea," as in Da 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" ( διαδηματα ) see 12:3, only ten here, not seven as there.

 Names of blasphemy ( ονοματα βλασφημιας ). See 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  θεος constantly applied to them.

 Like unto a leopard ( ομοιον παρδαλε ). Associative-instrumental case of  παρδαλις, old word for panther, leopard, here only in N.T. The leopard ( λεο, παρδ ) was considered a cross between a panther and a lioness.

 As the feet of a bear ( ως αρκου ). Old word, also spelled  αρκτος, here only in N.T. From Da 7:4. No word in the Greek for "feet" before "bear."

 As the mouth of a lion ( ως στομα λεοντος ). From Da 7:4. This beast combines features of the first three beasts in Da 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 ( εδωκεν αυτω ο δρακων ). First aorist active indicative of  διδωμ (to give) and dative case  αυτω (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Mt 4:9; Lu 4:6) and Christ called Satan the prince of this world (Joh 12:31; 14:30; 16:11). So the war is on.

 And I saw ( κα ). No verb ( ειδον ) in the old MSS., but clearly understood from verse 2.

 As though it had been smitten ( ως εσφαγμενην ). Perfect passive participle of  σφαζω, as in 5:6, accusative singular agreeing with  μιαν (one of the heads), object of  ειδον 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 5:6.

 And his death-stroke was healed ( κα η πληγη αυτου εθεραπευθη ). First aorist passive indicative of  θεραπευω. "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 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 ( εθαυμασθη οπισω του θηριου ). First aorist passive (deponent) indicative of  θαυμαζω, to wonder at, to admire, as in 17:8. For this pregnant use of  οπισω see Joh 12:9; Ac 5:37; 20:30; 1Ti 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.

 They worshipped the dragon ( προσεκυνησαν τω δρακοντ ). First aorist active indicative of  προσκυνεω, with dative case  δρακοντ (from  δρακων ). They really worshipped Satan (the dragon) when "they worshipped the beast" ( προσεκυνησαν τω θηριω ) 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? ( τις ομοιος τω θηριωι; ). Associative-instrumental case after  ομοιος. An echo, perhaps parody, of like language about God in Ex 15:11; Ps 35:10; 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? ( κα τις δυνατα πολεμησα μετ' αυτου; ). 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.

 There was given to him ( εδοθη αυτω ). First aorist passive indicative of  διδωμ, to give, as in next line and verse 7. Perhaps a reference to  εδωκεν (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 ( λαλουν μεγαλα κα βλασφημιας ). Present active participle of  λαλεω, agreeing with  στομα (nominative neuter singular and subject of  εδοθη ). The words are like Daniel's description of the Little Horn (7:8, 20, 25) and like the description of Antiochus Epiphanes (I Macc. 1:24). Cf. 2Pe 2:11.

 To continue ( ποιησα ). First aorist active infinitive (epexegetic use) of  ποιεω, either in the sense of working (signs), as in Da 8:12-14, with the accusative of duration of time ( μηνας months), or more likely in the sense of doing time, with  μηνας as the direct object as in Mt 20:12; Ac 20:3; Jas 4:13.

 For blasphemies ( εις βλασφημιας ). "For the purpose of blasphemies."

 Against God ( προς τον θεον ). "Face to face with God" in sheer defiance, like Milton's picture of Satan in Paradise Lost. See Da 7:25; 8:10. The aorist  ηνοιξεν is probably constative, for he repeated the blasphemies, though the phrase ( ανοιγω to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Mt 5:2; Ac 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,"  την σκηνην αυτου, 7:15; 12:12; 21:3) and against "them that dwell in the heaven" ( τους εν τω ουρανω σκηνουντας ), the same phrase of 12:12 (either angels or the redeemed or both).

 To make war with the saints and to overcome them ( ποιησα πολεμον μετα των αγιων κα νικησα αυτους ). This clause with two epexegetical first aorist active infinitives ( πολεμησα and  νικησα ) is omitted in A C P, but probably by  ομοεοτελευτον (like ending) because of the repetition of  εδοθη. The words seem to come from Da 7:21, 23. There was no escape from the beast's rule in the Mediterranean world. See 5:9 for the phrases here used, there for praise to the Lamb.

 Shall worship him ( προσκυνησουσιν αυτον ). Future active of  προσκυνεω with the accusative here as some MSS. in 13:4 ( το θηριον ), both constructions in this book.

 Whose ( ου--αυτου ). Redundant use of genitive  αυτου (his) with  ου (whose) as common in this book, and singular instead of plural  ων with antecedent  παντες (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.

 Hath not been written ( ου γεγραπτα ). Perfect passive indicative of  γραφω, permanent state, stands written.

 In the book of life of the Lamb ( εν τω βιβλιω της ζωης του αρνιου ). See 3:5 for this phrase and the O.T. references. It occurs again in 17:8; 20:12, 15; 21:27. "Here and in 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 ( του εσφαγμενου (for which see 5:6)  απο καταβολης κοσμου ). For the phrase  απο καταβολης κοσμου (not in the LXX) there are six other N.T. uses (Mt 13:35 without  κοσμου; 25:34; Lu 11:50; Heb 4:3; 9:26; Re 17:8), and for  προ καταβολης κοσμου three (Joh 17:24; Eph 1:4; 1Pe 1:20). It is doubtful here whether it is to be taken with  του εσφαγμενου (cf. 1Pe 1:20) or with  γεγραπτα as in Re 17:8. Either makes sense, and here the most natural use is with  εσφαγμενου. At any rate the death of Christ lies in the purpose of God, as in Joh 3:16.

 If any one hath an ear ( ε τις εχε ους ). Condition of first class, repetition of the saying in 2:7, 11, 17, 29, etc.

 If any man is for captivity ( ε τις εις αιχμαλωσιαν ). Condition of first class, but with no copula ( εστιν ) expressed. For  αιχμαλωσιαν (from  αιχμαλωτος captive) see Eph 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. Jer 15:2. The text is not certain, however.

 If any man shall kill with the sword ( ε τις εν μαχαιρη αποκτενε ). First-class condition with future active of  αποκτεινω, not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Mt 26:52.

 Must he be killed ( δε αυτον εν μαχαιρη αποκτανθηνα ). First aorist passive infinitive of  αποκτεινω. The inevitable conclusion ( δε ) of such conduct. The killer is killed.

 Here ( ωδε ). In this attitude of submission to the inevitable. For  ωδε see 13:18; 14:12; 17:9. "Faith" ( πιστις ) here is more like faithfulness, fidelity.

 Another beast ( αλλο θηριον ). Like the first beast (verse 1), not a  ετερον θηριον (a different beast).

 Out of the earth ( εκ της γης ). 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 ( ειχεν ). Imperfect active of  εχω. Only two horns (not ten like the first, verse 1).

 Like unto a lamb ( ομοια αρνιω ). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but "he spake as a dragon" ( ελαλε ως δρακων ). 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 (Mt 7:15).

 He exerciseth ( ποιε ). Present active dramatic present of  ποιεω. In his sight ( ενωπιον αυτου ). 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 ( ινα προσκυνησουσιν το θηριον το πρωτον ). Sub-final clause with  ινα after  ποιε seen in Joh 11:37; Col 4:16; Re 3:9, usually with the subjunctive, but here with the future indicative as in 3:9. Note the accusative after  προσκυνεω 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.

 That he should even make fire come down out of heaven ( ινα κα πυρ ποιη εκ του ουρανου καταβαινειν ). Purpose clause again with  ινα and the present active subjunctive of  ποιεω and the object infinitive of  καταβαινω after  ποιε. Christ promised great signs to the disciples (Joh 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mr 13:22). So also Paul had pictured the power of the man of sin (2Th 2:9). Elijah had called down fire from heaven (1Ki 18:38; 2Ki 1:10) and James and John had once even urged Jesus to do this miracle (Lu 9:54).

 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?

‏ Revelation of John 14

 The Lamb ( το αρνιον ). See 5:6; 7:17; 12:11; 13:8 and is in contrast with the anarthrous  αρνιον in 13:11. This proleptic vision of the Lamb "standing on the mount Zion" ( εστος επ το ορος Σιων, second perfect active participle neuter of  ιστημ with  επ and accusative) is reasoning after the visions of the two beasts. Mount Zion is the site of the new city of God (Heb 12:22), the Jerusalem above (Ga 4:26), the seat of the Messianic Kingdom whether heaven or the new earth (Re 21; 22). These victors have the name of the Lamb and God upon their foreheads as in 3:12; 22:4, in place of the mark of the beast above (13:16; 14:11). This seal protects them (9:4).

 A hundred and forty and four thousand ( εκατον τεσσερακοντα τεσσαρες χιλιαδες ). "Thousands" literally ( χιλιας feminine word for a thousand and so  εχουσα feminine plural). For the 144,000 see 7:5, 8, though some scholars seek a distinction somehow.

 As a voice of many waters ( ως φωνην υδατων πολλων ). For which see 1:15.

 Of a great thunder ( βροντης μεγαλης ). For which see 6:1; 19:6. For this voice out of heaven see 10:4; 14:15; 18:4 and note accusative with  ηκουσα.

 As the voice of harpers harping with their harps ( ως κιθαρωιδων κιθαριζοντων εν ταις κιθαραις αυτων ). Triple use of  κιθαρα (5:8),  κιθαρωιδων (18:22),  κιθαριζοντων (old verb  κιθαριζω, in N.T. only here and 1Co 14:7). Wonderful melody in this chorus by the angels, not by the 144,000.

 They sing as it were a new song ( αιδουσιν ως ωιδην καινην ). See 5:9 for this phrase (cognate accusative) save that here  ως (as if) is added. There the new song was sung by the four living creatures and the elders, but here "before" ( ενωπιον ) them and so apparently by the throng who were themselves redeemed by the Lamb.

 No man could learn the song save ( ουδεις εδυνατο μαθειν την ωιδην ε μη ). Imperfect ( εδυνατο ) of  δυναμα and second aorist (ingressive) active infinitive of  μανθανω. In 5:9-12 the angels join in the song. In 15:3 it is the Song of Moses and the Lamb.

 Even they that had been purchased out of the earth ( ο ηγορασμενο απο της γης ). Perfect passive articular participle of  αγοραζω, purchased by the blood of the Lamb (5:9), masculine plural in apposition with  χιλιαδες (thousands) feminine plural (7:5, 8; 14:1).  Απο (from) here, though  εκ (out of) in 5:9. The 144,000 are not yet separated from the earth (Joh 17:15). Whether the 144,000 here are identical with that number in 7:4-8 or not, they must embrace both men and women.

 Were not defiled with women ( μετα γυναικων ουκ εμολυνθησαν ). First aorist passive indicative of  μολυνω, old verb, to stain, already in 3:4, which see. The use of this word rules out marriage, which was not considered sinful.

 For they are virgins ( παρθενο γαρ εισιν ).  Παρθενος can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Mt 19:12), as did Paul (1Co 7:1, 8, 32, 36). Marriage is approved by Paul in 1Ti 4:3 and by Heb 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.

 Whithersoever he goeth ( οπου αν υπαγε ). Indefinite local clause with modal  αν and the present active indicative of  υπαγω. The Christian life is following the Lamb of God as Jesus taught (Mr 2:14; 10:21; Lu 9:59; Joh 1:43; 21:19, etc.) and as Peter taught (1Pe 2:21) and John (1Jo 2:6).

 Were purchased from among men ( ηγορασθησαν απο των ανθρωπων ). First aorist passive indicative of  αγοραζω, repeating the close of verse 3.

 First fruits ( απαρχη ). See for this word 1Co 16:15; Ro 11:16; 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Mt 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Ro 12:1; Heb 13:15; 1Pe 2:5).

 Was found no lie ( ουχ ευρεθη ψευδος ). First aorist passive indicative of  ευρισκω. In 1Pe 2:23 this passage (Isa 53:9) is quoted with  δολος (deceit, guile) instead of  ψευδος (lie), but the difference is not great.

 Without blemish ( αμωμο ). Alpha privative and  μωμος (blemish, spot). As Christ the Paschal Lamb is (1Pe 1:19; Heb 9:14), so the followers of the Lamb are to be in the end (Php 2:15).

 Another angel ( αλλον αγγελον ). A new turn in the drama comes with each angel (7:2; 8:3, 13; 10:1). Here the angel is seen "flying in mid heaven" ( πετομενον εν μεσουρανηματ ), while in 8:13 John heard him "flying in mid heaven" (genitive case of same participle, which see). This one is in the sight and hearing of all.

 Having ( εχοντα ). Accusative singular agreeing with  αγγελον like  πετομενον (flying), but  λεγων in verse 7 is nominative, as if a new sentence like  λεγων in 4:1.

 An eternal gospel ( ευαγγελιον αιωνιον ). The only use of  ευαγγελιον in John's writings, though the verb  ευαγγελισα (first aorist active infinitive epexegetical with  εχοντα like Joh 16:12) occurs here and in 10:7. Here it is not  το ευαγγελιον (the gospel), but merely a proclamation of God's eternal ( αιωνιος here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this "eternal gospel" to be another book to be written! Note the double use of  επ (with accusative after  ευαγγελισα and the genitive with  γης ). See 5:9 for the races, etc.

 And he saith ( λεγων ). See above.

 Fear God ( φοβηθητε τον θεον ). First aorist passive (deponent) imperative of  φοβεομα, here transitive with the accusative as in Lu 12:5. It is a call to judgment with no hope offered except by implication (Ac 14:15ff.).

 Give him glory ( δοτε αυτω δοξαν ). Second aorist active indicative of  διδωμ. For the phrase see 11:13.

 The hour is come ( η ωρα ηλθεν ). Second aorist (prophetic use) active indicative of  ερχομα. Common idiom in John's Gospel (2:4; 4:21, 23; 5:25, 28; 7:30, etc.).

 Worship ( προσκυνησατε ). First aorist active imperative of  προσκυνεω with the dative case. Solemn call to the pagan world to worship God as Creator (4:11; 10:6), as in Ps 96:6; Ac 14:15. For "the fountains of waters" see 8:10.

 Another, a second angel ( αλλος δευτερος αγγελος ). This second angel "followed" ( ηκολουθησεν, first aorist active indicative of  ακολουθεω ) and interpreted in part the first one.

 Fallen, fallen ( επεσεν, επεσεν ). Prophetic aorist active indicative of  πιπτω, repeated as a solemn dirge announcing the certainty of the fall. The English participle "fallen, fallen" is more musical and rhythmical than the literal rendering "fell, fell." The language is an echo of Isa 21:9, though B in the LXX has  πεπτωκεν, πεπτωκεν (perfect).

 Babylon the great ( Βαβυλων η μαγαλη ). The adjective  μεγαλη occurs with  Βαβυλων each time in the Apocalypse (14:8; 16:19; 17:5; 18:2, 10, 21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1Pe 5:13. As a prisoner in Patmos John can speak his mind by this symbolism.

 Hath made to drink ( πεποτικεν ). Perfect active indicative of  ποτιζω, old causative verb (from  ποτος drinking, 1Pe 4:3), as in Mt 25:35. The remarkable phrase that follows seems based on Jer 51:8 (Jer 25:15). It is a combination also of Re 14:10 (the wine of God's wrath, also in 16:19; 19:15) and 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah's day as of the Rome of John's time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (17:2, 4, 6), but the cup of God's wrath for her and her paramours is full (14:10; 16:19; 18:2).

 A third ( τριτος ). "The third of this succession of herald angels denounces the Caesar-worshippers" (Swete). Cf. 13:12ff. This counter proclamation (verses 9-12) warns those tempted to yield to the threats of the second beast about boycott and death (13:11-17).

 If any man worshippeth the beast and his image ( ε τις προσκυνε το θηριον κα την εικονα αυτου ). Condition of first class challenging those afraid of the beast. Note accusative ( θηριον ) after  προσκυνε, not dative as in verse 7.

 And receiveth a mark ( κα λαμβανε χαραγμα ). Carries on the same condition and picks up the very language of 13:16. These Caesar-worshippers are guilty of an "eternal sin" (Mr 3:29).

 He also shall drink ( κα αυτος πιετα ). Future middle of  πινω. Certainty for him as for Babylon and her paramours (16:17).

 Of the wine of the wrath of God ( εκ του οινου του θυμου του θεου ). Note  εκ (partitive) after  πιετα. In 16:19; 19:15 we have both  θυμου and  οργης (wrath of the anger of God). The white heat of God's anger, held back through the ages, will be turned loose.

 Prepared unmixed ( του κεκερασμενου ακρατου ). A bold and powerful oxymoron, "the mixed unmixed."  Ακρατος is an old adjective (alpha privative and  κεραννυμ to mix) used of wine unmixed with water (usually so mixed), here only in N.T. So it is strong wine mixed (perfect passive participle of  κεραννυμ ) with spices to make it still stronger (cf. Ps 75:9).

 In the cup of his anger ( εν τω ποτηριω της οργης αυτου ). Both  θυμος (vehement fury) and  οργη (settled indignation).

 He shall be tormented ( βασανισθησετα ). Future passive of  βασανιζω. See 9:5; 11:10.

 With fire and brimstone ( εν πυρ κα θειω ). See 9:17 for fire and brimstone and also 19:20; 20:10; 21:8. The imagery is already in Ge 19:24; Isa 30:33; Eze 38:22.

 In the presence of the holy angels and in the presence of the Lamb ( ενωπιον αγγελων αγιων κα ενωπιον του αρνιου ). This holy environment adds to the punishment.

 The smoke of their torment ( ο καπνος του βασανισμου αυτων ). See 9:5 for  βασανισμος, only there it was a limited penalty, here it is "for ever and ever" ( εις αιωνας αιωνων, unto ages of ages). See also 18:9; 19:3; 20:10.

 They have no rest ( ουκ εχουσιν αναπαυσιν ). The very language used in 4:8 of the four living creatures in praising God. "Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps" (Swete). The rest of the verse repeats the solemn challenge of verse 9.

 Here is the patience of the saints ( Hωδε η υπομονη των αγιων εστιν ). John's own comment as in 13:10; 17:9. In this struggle against emperor worship lay their opportunity (Ro 5:3). It was a test of loyalty to Christ.

 They that keep ( ο τηρουντες ). In apposition with  των αγιων (genitive), though nominative, a frequent anacoluthon in this book (2:20, etc.). Cf. 12:17.

 The faith of Jesus ( την πιστιν Ιησου ). "The faith in Jesus" (objective genitive) as in 2:13; Mr 11:22; Jas 2:1.

 Write ( Γραψον ). First aorist active imperative of  γραφω as in 1:11. John's meditation is broken by this command. This new beatitude ( μακαριο, Blessed) for the Christian dead goes farther than Paul's words (1Th 4:14-16; 1Co 15:18). Probably "from henceforth" ( απ' αρτ ) goes with "those who die in the Lord," giving comfort to those facing persecution and death.

 That they may rest ( ινα αναπαησοντα ). Purpose clause with  ινα and the second future passive of  αναπαυω.

 From their labours ( εκ των κοπων αυτων ). From the toils, the wearinesses, but not from the activities ( εργα ), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

 A white cloud ( νεφελη λευκη ). Like the "bright cloud" of Mt 17:5 (Transfiguration), a familiar object in the Mediterranean lands. See Da 7:13; Mt 24:30; 26:64; Ac 1:9, 11 for the picture of Christ's return.

 I saw one sitting ( καθημενον ). No  ειδον here, but the accusative follows the  ειδον at the beginning, as  νεφελη is nominative after  ιδου, as in 4:1, 4.

 Like unto a son of man ( ομοιον υιον ανθρωπου ). Accusative here after  ομοιον as in 1:13, instead of the usual associative instrumental (13:4).

 Having ( εχων ). Nominative again after the  ιδου construction, just before, not after,  ειδον.

 A golden crown ( στεφανον χρυσουν ). Here a golden wreath, not the diadems of 19:12.

 A sharp sickle ( δρεπανον οξυ ). Old form  δρεπανη (from  δρεπω, to pluck), pruning-hook, in N.T. only in this chapter and Mr 4:29. Christ is come for reaping this time (Heb 9:28) for the harvesting of earth (verses 15-17). The priesthood of Christ is the chief idea in 1:12-20 and "as the true Imperator" (Swete) in chapter Re 19.

 Send forth ( πεμψον ). First aorist (urgency) active imperative of  πεμπω. "Thrust in thy sickle now," this angel urges Christ.

 And reap ( κα θερισον ). First aorist (urgency) active imperative of  θεριζω, old verb (from  θερος, summer), as in Mt 6:26. See verse 7 for "the hour is come."  Θερισα (to reap) is epexegetical infinitive (first aorist active of  θεριζω ).

 The harvest ( ο θερισμος ). Old, but rare word (from  θεριζω, to harvest), as in Mt 13:30; Joh 4:35, here only in Revelation.

 Is over-ripe ( εξηρανθη ). First aorist (prophetic as in 10:17; 15:1) passive of  ξηραινω (cf. Jas 1:11), to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf. Joe 1:17.

 Cast ( εβαλεν ). Second aorist active indicative of  βαλλω. No violence by the use of  εβαλεν as is seen in Mt 10:34 ( βαλειν ειρηνην, to bring peace).

 Was reaped ( εθερισθη ). First aorist passive indicative of  θεριζω. Both prophetic aorists again. Christ puts in the sickle as he wills with his own agents (Mt 9:37f.; 13:39, 41).

 He also ( κα αυτος ). As well as the Reaper on the cloud. This is the fifth angel who is God's messenger from heaven (temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (18-20) as Christ did the wheat.

 Another angel ( αλλος αγγελος ). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15.

 Out from the altar ( εκ του θυσιαστηριου ). From the altar of incense where he is in charge of the fire ( εξουσιαν επ του πυρος ). If it is the altar of burnt offering (6:9; 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3, 5; 9:13; 16:7), then of the prayers of the saints.

 The sharp sickle ( το δρεπανον το οξυ ). Useful for vintage as for harvesting. So "send forth" ( πεμψον ) as in verse 15.

 Gather ( τρυγησον ). First aorist active imperative of  τρυγαω, old verb (from  τρυγη dryness, ripeness), in N.T. only Re 15:18f. and Lu 6:44.

 The clusters ( τους βοτρυας ). Old word  βοτρυς, here only in N.T. (Ge 40:10).

 Her grapes ( α σταφυλα αυτης ). Old word again for grapes, bunch of grapes, in N.T. only here, Mt 7:16; Lu 6:44.

 Are fully ripe ( ηκμασαν ). Old and common verb (from  ακμη, Mt 15:16), to come to maturity, to reach its acme, here only in N.T.

 Cast ( εβαλεν ). As in verse 16.

 Gathered ( ετρυγησεν ). Like  εθερισθη in verse 16, in obedience to the instructions in verse 18 ( τρυγησον ).

 The vintage of the earth ( την αμπελον της γης ). "The vine of the earth." Here  αμπελος is used for the enemies of Christ collectively pictured.

 And cast it ( εβαλεν ). Repeating  εβαλεν and referring to  αμπελον (vintage) just before.

 Into the winepress the great winepress ( εις την ληνον τον μεγαν ).  Ληνος is either feminine as in verse 20; 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (21:14  το τειχος εχων ). See Mt 21:33. For this metaphor of God s wrath see 14:10; 15:1, 7; 16:1, 19; 19:15.

 Was trodden ( επατηθη ). First aorist passive indicative of  πατεω, to tread. The image of treading out the grapes is a familiar one in the East. Perhaps Isa 63:3 is in mind.

 Without the city ( εξωθεν της πολεως ). Ablative case with  εξωθεν (like  εξω ). This was the usual place (Heb 13:12). See  εξωθεν in 11:2. Joel (Joe 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God's enemies. Cf. Zec 14:4.

 Blood from the winepress ( αιμα εκ της ληνου ). Bold imagery suggested by the colour of the grapes.

 Unto the bridles ( αχρ των χαλινων ). Old word (from  χαλαω to slacken), in N.T. only here and Jas 3:3. Bold picture.

 As far as a thousand and six hundred furlongs ( απο σταδιων χιλιων εξακοσιων ). A peculiar use of  απο, for "distance from (of)" as also in Joh 11:18; 21:8, somewhat like the use of  προ in Joh 12:1. The distance itself covers the length of Palestine, but it is more likely that "the metaphor is worked out with the exuberance of apocalyptic symbolism" (Swete) for the whole earth.