Rev 7-15 | RWP | e4.org | After this ( μετα τουτο ). Instead of the seventh seal ( ) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God and the vision of the redeemed before the throne ). Standing ( εστωτας ). Second perfect predicate participle of ιστημ , intransitive and followed by επ and the accusative case γωνιας as already in ( επ θυριαν ) and often again ( some MSS., others genitive; ; ; ; ), but note επ with genitive θαλασσης in the next clause, like επ κεφαλης in ; . Corners ( γωνιας ). Old word for angle ( ), also in . Holding ( κρατουντας ). Present active participle of κρατεω , to hold fast ( ; ). The four winds (cf. ) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see ) were unfavourable (Charles). There is an angel of the fire ( ) and an angel of the waters ( ). That no wind should blow ( ινα μη πνεη ανεμος ). Negative purpose clause with ινα μη and the present active subjunctive, "lest a wind keep on blowing." Upon any tree ( επ παν δενδρον ). Accusative case here with επ rather than the preceding genitives ( γησ, θαλασσης ), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

‏ Revelation of John 7

After this ( μετα τουτο ). Instead of the seventh seal (8:1) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God 7:1-8 and the vision of the redeemed before the throne 7:9-17).

Standing ( εστωτας ). Second perfect predicate participle of ιστημ, intransitive and followed by επ and the accusative case γωνιας as already in 3:20 ( επ θυριαν ) and often again (8:3 some MSS., others genitive; 11:11; 12:18; 14:1; 15:2), but note επ with genitive θαλασσης in the next clause, like επ κεφαλης in 12:1; 7:3.

Corners ( γωνιας ). Old word for angle (Mt 6:5), also in 20:8.

Holding ( κρατουντας ). Present active participle of κρατεω, to hold fast (Mr 7:3; Joh 20:23). The four winds (cf. Mt 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Ac 27:14) were unfavourable (Charles). There is an angel of the fire (14:18) and an angel of the waters (16:5).

That no wind should blow ( ινα μη πνεη ανεμος ). Negative purpose clause with ινα μη and the present active subjunctive, "lest a wind keep on blowing."

Upon any tree ( επ παν δενδρον ). Accusative case here with επ rather than the preceding genitives ( γησ, θαλασσης ), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

Ascend ( αναβαινοντα ). Present active participle of αναβαινω, "ascending," "going up," picturing the process.

From the sun-rising ( απο ανατολης ηλιου ). Same phrase in 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων occurs in Mt 2:1 without ηλιου (sun).

The seal of the living God ( σφραγιδα θεου ζωντος ). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος with θεου accents the eternal life of God (1:18; 10:6; 15:7) as opposed to the ephemeral pagan gods.

To whom it was given ( οις εδοθη αυτοις ). For εδοθη see on 6:2, 4, etc. The repetition of αυτοις in addition to οις (both dative) is a redundant Hebraism (in vernacular Koine to some extent) often in the Apocalypse (3:8). The angels are here identified with the winds as the angels of the churches with the churches (1:20).

To hurt ( αδικησα ). First aorist active infinitive of αδικεω, subject of εδοθη, common use of αδικεω in this sense of to hurt in the Apocalypse (2:11; 6:6 already), in Lu 10:19 also. The injury is to come by letting loose the winds, not by withholding them.

Hurt not ( μη αδικησητε ). Prohibition with μη and the ingressive aorist active subjunctive of αδικεω, not to begin to hurt.

Till we shall have sealed ( αχρ σφραγισωμεν ). Temporal clause of indefinite action for the future with αχρ (sometimes αχρις ου or αχρις ου αν ) and the aorist subjunctive as in 15:8; 20:3, 5 or the future indicative (17:7), usually with the notion of ascent (up to) rather than extent like μεχρ.

An (modal) sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply "till we seal," not "till we shall have sealed."

Upon their foreheads ( επ των μετωπων ). From Eze 9:4. Old word ( μετα, ωπς, after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (7:3; 9:4; 13:16; 14:1, 9; 17:5; 20:4; 22:4). For "the servants of God" ( τους δουλους του θεου ) who are to be thus marked linked with angels in the service of God see Re 1:1; 2:20; 19:2, 5; 22:3, 6.

The number of the sealed ( τον αριθμον των εσφραγισμενων ). Accusative case object of ηκουσα and genitive of the perfect passive articular participle of σφραγιζω. He did not see the sealing or count them himself, but only heard.

A hundred and forty and four thousand ( εκατον τεσσερακοντα τεσσαρες χιλιαδες ). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands ( χιλιαδες, 5:11). Nominative absolute, not agreeing in case either with αριθμον (accusative) or εσφραγισμενων (genitive). So as to the case of εσφραγισμενο.

Out of every tribe of the children of Israel ( εκ πασης φυλης υιων Ισραηλ ). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in 2:9; 3:9ff. and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Ge 35:22f.; 46:8ff.,49; Ex 1:1ff.; Nu 1:2; 13:4ff; 26:34; De 27:11f.; 33:6ff.; Jos 13-22; Jud 5; 1Ch 2-8; 12:24ff.; 27:16ff.; Eze 48) and given in various orders. In 1Ch 7:12 both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.

Which no man could number ( ον αριθμησα αυτον ουδεις εδυνατο ). Redundant repetition of the pronoun αυτον after the relative ον as in 7:5; 3:8. Εδυνατο imperfect indicative and αριθμησα first aorist active infinitive of αριθμεω, old verb, in N.T. only here, Mt 10:30; Lu 12:7. See 5:9 (also 11:9; 13:7; 14:10; 17:15) for the list of words after εκ (the spiritual Israel carried on all over the world), "a polyglott cosmopolitan crowd" (Swete).

Standing ( εστωτες ). Same form in 7:1, only nominative masculine plural referring to οχλος (masculine singular), construction according to sense like the plural λεγοντων with οχλου in 19:1.

Arrayed ( περιβεβλημενους ). Perfect passive participle of περιβαλλω, but in the accusative plural (not nominative like εστωτες ), a common variation in this book when preceded by ειδον and ιδου as in 4:4 ( θρονοι, πρεσβυτερους ). Charles regards this as a mere slip which would have been changed to περιβεβλημενο if John had read the MS. over.

In white robes ( στολας λευκας ). Predicate accusative retained with this passive verb of clothing as in 7:13; 10:1; 11:3; 12:1; 17:4; 18:16; 19:13.

Palms ( φοινικες ). Nominative again, back to construction with ιδου, not ειδον. Old word, in N.T. only here for palm branches and Joh 12:13 for palm trees. Both these and the white robes are signs of victory and joy.

They cry ( κραζουσ ). Vivid dramatic present.

With a great voice ( φωνη μεγαλη ). As in 6:10; 7:2. "The polyglott multitude shouts its praises as with one voice" (Swete).

Salvation ( η σωτηρια ). As in 12:10; 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (verse 14) and the praise for it is given to God ( τω θεω, dative case) and to the Lamb ( τω αρνιω, dative also). Both God and Christ are thus called σωτηρ as in the Pastoral Epistles, as to God (1Ti 1:1; 2:3; Tit 1:3; 3:4) and to Christ (Tit 1:4; 2:13; 3:6). For η σωτηρια see Joh 4:22; Ac 4:12; Jude 1:3.

Were standing ( ιστηκεισαν ). Past perfect active of ιστημ intransitive and used like an imperfect as in Joh 19:25.

Round about ( κυκλω ). Preposition (in a circle) with genitive as in 4:6; 5:11. The angels here rejoice in the salvation of men (Lu 15:7, 10; 1Pe 1:12).

Upon their faces ( επ τα προσωπα αυτων ). In reverential worship of God as in 11:16. For this worship (fell and worshipped) see also 4:10; 5:14; 11:16; 19:4, 10; 22:8. The dative τω θεω (God) with προσκυνεω (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω (Abbott, Joh. Vocab. pp. 138-142).

Note αμην at the beginning and the close of the doxology. Note also separate feminine article with each of the seven attributes given God, as in 4:11; 5:12, 13.

Answered ( απεκριθη ). First aorist passive (deponent) of αποκρινομα with λεγων (saying), a common (only here in the Apocalypse) Hebrew redundancy in the Gospels (Mr 9:5). An elder intervenes, though no question has been asked to interpret the vision (Swete).

These ( ουτο ). Prophetic predicate nominative put before τινες εισιν (who are they). Note article repeated with στολας pointing to verse 9, and accusative also retained after περιβεβλημενο as there. Both "who" and "whence" as in Jos 9:8.

I say ( ειρηκα ). Perfect active indicative of ειπον, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like κεκραγεν in Joh 1:15 and ειληφεν in Re 5:7, not the so-called "aoristic perfect" which even Moulton (Prol. p. 145) is disposed to admit.

My lord ( Κυριε μου ). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part.

Thou knowest ( συ οιδας ). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like συ οιδας in Joh 21:15ff.

They which come out of the great tribulation ( ο ερχομενο εκ της θλιψεως της μεγαλης ). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Mt 13:19ff.; 24:21; Mr 13:10), though the whole series may be in mind and so may anticipate final judgment.

And they washed ( κα επλυναν ). First aorist active indicative of πλυνω, old verb, to wash, in N.T. only Lu 5:2; Re 7:14; 22:14. This change of construction after ο ερχομενο from ο πλυνησαντες to κα επλυναν is common in the Apocalypse, one of Charles's Hebraisms, like κα εποιησεν in 1:6 and κα πλανα in 2:20.

Made them white ( ελευκαναν ). First aorist active indicative of λευκαινω, to whiten, old verb from λευκος (verse 13), in N.T. only here and Mr 9:3. "Milligan remarks that robes are the expression of character and compares the word habit used of dress" (Vincent). The language here comes partly from Ge 49:11 and partly from Ex 19:10, 14. For the cleansing power of Christ's blood see also Ro 3:25; 5:9; Col 1:20: Eph 1:7; 1Pe 1:2; Heb 9:14; 1Jo 1:7; Re 1:5; 5:9; 22:14. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See Php 2:12f. for both divine and human aspects of salvation.

In the blood of the Lamb ( εν τω αιματ του αρνιου ). There is power alone in the blood of Christ to cleanse from sin (1Jo 1:7), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

Therefore ( δια τουτο ). Because of the washing described in verse 14.

They serve him ( λατρευουσιν αυτω ). Dative case with λατρευω (present active indicative, old verb, originally to serve for hire λατρον, then service in general, then religious service to God, Mt 4:10, then in particular ritual worship of the priests, Heb 8:5). All the redeemed are priests (Re 16:5, 10) in the heavenly temple (6:9) as here. But this service is that of spiritual worship, not of external rites (Ro 12:1; Php 3:3).

Day and night ( ημερας κα νυκτος ). Genitive of time, "by day and night," as in 4:8 of the praise of the four living creatures.

Shall spread his tabernacle over them ( σκηνωσε επ' αυτους ). Future (change of tense from present in λατρευουσιν ) active of σκηνοω, old verb from σκηνος (tent, tabernacle), used in Joh 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; 12:12; 13:6; 21:3). In 12:12; 13:6 of those who dwell in tents, here of God spreading his tent "over" ( επ' αυτους ) the redeemed in heaven, in 21:3 of God tabernacling "with" ( μετ' αυτων ) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents ( σκηνα ) of the feast of tabernacles and to the tent of meeting where God met Moses (Ex 33:7-11).

They shall hunger no more ( ου πεινασουσιν ετ ). Future tense of πειναω, old verb with late form instead of πεινησουσιν like Lu 6:25. It is a free translation of Isa 49:10 (not quotation from the LXX).

Neither thirst any more ( ουδε διψησουσιν ετ ). Future tense of διψαω, the two strong human appetites will be gone, a clear refutation of a gross materialistic or sensual conception of the future life. Cf. Joh 6:35.

Neither shall strike ( ουδε μη πεση ). Strong double negative ουδε μη with second aorist active subjunctive of πιπτω, to fall. They will no longer be under the rays of the sun as upon earth.

Nor any heat ( ουδε παν καυμα ). Old word from καιω, to burn, painful and burning heat, in N.T. only here and 16:9 (picture of the opposite condition). The use of the negative with παν (all) for "not any" is common in N.T. Cf. Ps 121:6.

In the midst ( ανα μεσον ). In 5:6 we have εν μεσω του θρονου as the position of the Lamb, and so that is apparently the sense of ανα μεσον here as in Mt 13:25, though it can mean "between," as clearly so in 1Co 6:5.

Shall be their shepherd ( παιμανε αυτους ). "Shall shepherd them," future active of ποιμαινω (from ποιμην, shepherd), in Joh 21:16; Ac 20:28; 1Pe 5:2; Re 2:27; 7:17; 12:5; 19:15. Jesus is still the Good Shepherd of his sheep (Joh 10:11, 14ff.). Cf. Ps 23:1.

Shall guide them ( οδη γησε αυτους ). Future active of οδηγεω, old word (from οδηγος, guide, Mt 15:14), used of God's guidance of Israel (Ex 15:13), of God's guidance of individual lives (Ps 5:9), of the guidance of the Holy Spirit (Joh 16:13), of Christ's own guidance here (cf. Joh 14:4; Re 14:4).

Unto fountains of waters of life ( επ ζωης πηγας υδατων ). The language is like that in Isa 49:10; Jer 2:13. Note the order, "to life's water springs" (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης (life's). For this idea see also Joh 4:12, 14; 7:38f.; Re 21:6; 22:1, 17. No special emphasis on the plural here or in 8:10; 14:7; 16:4.

And God shall wipe away ( κα εξαλειψε ο θεος ). Repeated in 21:4 from Isa 25:8. Future active of εξαλειφω, old compound, to wipe out ( εξ ), off, away, already in 3:5 for erasing a name and in Ac 3:19 for removing the stain (guilt) of sin.

Every tear ( παν δακρυον ). Old word, with other form, δακρυ, in Lu 7:38, 44. Note repetition of εκ with οφθαλμων (out of their eyes). "Words like these of vv. 15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

‏ Revelation of John 8

And when he opened ( κα οταν ηνοιξεν ). Here modal αν is used with οτε (used about the opening of the preceding six seals), but οταν is not here rendered more indefinite, as is sometimes true (Mr 3:11; Re 4:9), but here and possibly (can be repetition) in Mr 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973).

There followed a silence ( εγενετο σιγη ). Second aorist middle of γινομα. "There came silence." Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See 10:4.

About the space of half an hour ( ως ημιωρον ). Late and rare word ( ημ, half, ωρα, hour), here only in N.T. Accusative of extent of time.

Stand ( εστηκασιν ). Perfect active of ιστημ (intransitive). Another "hebdomad" so frequent in the Apocalypse. The article (the seven angels) seems to point to seven well-known angels. In Enoch 20:7 the names of seven archangels are given (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and "angels of the Presence" is an idea like that in Isa 63:9. We do not know precisely what is John's idea here.

Seven trumpets ( επτα σαλπιγγες ). We see trumpets assigned to angels in Mt 24:31; 1Th 4:16; 1Co 15:52; Re 4:1, 4. See also the use of trumpets in Jos 6:13; Joe 2:1. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

Another angel ( αλλος αγγελος ). Not one of the seven of verse 2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6.

Stood ( εσταθη ). Ingressive first aorist passive of ιστημ (intransitive), "took his place."

Over the altar ( επ του θυσιαστηριου ). See 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Lu 1:11; possibly also Re 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επ το θυσιαστηριον.

A golden censer ( λιβανωτον χρυσουν ). Old word for frankincense (from λιβανος, Mt 2:11; Re 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν (golden) with it. Cf. 1Ki 7:50.

Much incense ( θυμιαματα πολλα ). See 5:8 for θυμιαμα (the aromatic substance burnt, also in 18:13), but here for the live coals on which the incense falls.

That he should add ( ινα δωσε ). Sub-final clause (subject of εδοθη, was given, singular because θυμιαματα neuter plural) with ινα and the future active indicative of διδωμ, to give, instead of δω, the second aorist subjunctive.

Unto the prayers ( ταις προσευχαις ). Dative case. In 5:18 the θυμιαματα are the prayers.

Upon the golden altar ( επ το θυσιαστηριον το χρυσουν το ). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Ex 30:1ff.; Le 4:17). Note triple article here το (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

The smoke ( ο καπνος ). Old word, in N.T. only Ac 2:19; Re 8:4; 9:2f., 17f.; 14:11; 15:8; 18:9, 18; 19:3. Here from the incense in the angel's hand.

With the prayers ( ταις προσευχαις ). So associative-instrumental case, but it may be dative as in verse 3 (for).

Taketh ( ειληφεν ). Vivid dramatic perfect active indicative of λαμβανω as in 5:7, "has taken." The angel had apparently ]aid aside the censer. Hardly merely the pleonastic use of λαμβανω (Joh 19:23). John pictures the scene for us.

Filled ( εγεμισεν ). He drops back to the narrative use of the first aorist active indicative of γεμιζω.

With the fire ( εκ του πυρος ), live coals from the altar (cf. Isa 6:6).

Cast ( εβαλεν ). Second aorist active indicative of βαλλω. See Ge 19:24 (Sodom); Eze 10:2 and Christ's bold metaphor in Lu 12:49. See this use of βαλλω also in Re 8:7; 12:4, 9, 13; 14:19.

Followed ( εγενοντο ). Came to pass naturally after the casting of fire on the earth. Same three elements in 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps φωνα, the voices of the storm (wind, etc.).

Prepared themselves ( ητοιμασαν αυτους ). First aorist active indicative of ετοιμαζω. They knew the signal and got ready.

To sound ( ινα σαλπισωσιν ). Sub-final (object) clause with ινα and the first aorist ingressive active subjunctive of σαλπιζω. The infinitive could have been used.

Sounded ( εσαλπισεν ). First aorist active indicative of σαλπιζω, repeated with each angel in turn (8:8, 10, 12; 9:1, 13; 11:15).

Hail and fire mingled with blood ( χαλαζα κα πυρ μεμιγμενα εν αιματ ). Like the plague of hail and fire in Ex 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Ex 7:17ff.; Ps 106:35). The old feminine word χαλαζα (hail) is from the verb χαλαω, to let down (Mr 2:4), in N.T. only in Re 8:7; 11:19; 16:21. The perfect passive participle μεμιγμενα (from μιγνυμ, to mix) is neuter plural because of πυρ (fire).

Were cast ( εβληθη ). First aorist passive singular because χαλαζα and πυρ treated as neuter plural. "The storm flung itself on the earth" (Swete).

Was burnt up ( κατεκαη ). Second aorist (effective) passive indicative of κατακαιω, old verb to burn down (effective use of κατα, up, we say). Repeated here three times for dramatic effect. See 7:1-3 about the trees and 9:4 where the locusts are forbidden to injure the grass.

As it were ( ως ). "As if," not a great mountain, but a blazing mass as large as a mountain.

Burning with fire ( πυρ καιομενον ). Present middle participle of καιω. Somewhat like Enoch 18:13, but perhaps with the picture of a great volcanic eruption like that of Vesuvius in A.D. 79. Strabo tells of an eruption B.C. 196 which made a new island (Palaea Kaumene).

Became blood ( εγενετο αιμα ). Like the Nile in the first plague (Ex 7:20ff.). Cf. also 16:3.

Of the creatures ( των κτισματων ). See 5:13 for this word κτισμα. Even they that had life ( τα εχοντα ψυχας ). Here the nominative articular participle is in apposition with the genitive κτισματων, as often in this book. See Ex 7:20 for the destruction of fish, and Zep 1:3.

Was destroyed ( διεφθαρησαν ). Second aorist passive indicative of διαφθειρω, old compound, to corrupt, to consume, to destroy (perfective use of δια ), also 11:18. The plural πλοιον just before the verb makes the idea plural.

Burning as a torch ( καιομενος ως λαμπας ). See 4:5; Mt 2:2, perhaps a meteor, striking at the fresh-water supply (rivers ποταμων, springs πηγας ) as in the first Egyptian plague also.

Wormwood ( ο Αψινθος ). Absinthe. Usually feminine ( η ), but masculine here probably because αστηρ is masculine. Only here in N.T. and not in LXX ( πικρια, bitterness, χολη, gall, etc.) except by Aquila in Pr 5:4; Jer 9:15; 23:15. There are several varieties of the plant in Palestine.

Became wormwood ( εγενετο εις αψινθον ). This use of εις in the predicate with γινομα is common in the LXX and the N.T. (16:19; Joh 16:20; Ac 5:36).

Of the waters ( εκ των υδατων ). As a result of ( εκ ) the use of the poisoned waters.

Were made bitter ( επικρανθησαν ). First aorist passive indicative of πικραινω. Old verb (from πικρος, bitter), as in 10:9f. In a metaphorical sense to embitter in Col 3:19.

Was smitten ( επληγη ). Second aorist passive indicative of πλησσω, old verb (like πληγη plague), here only in N.T.

That should be darkened ( ινα σκοτισθη ). Purpose clause with ινα and the first aorist passive subjunctive of σκοτιζω, from σκοτος (darkness) as in Mt 24:29, but σκοτοω in Re 9:2.

And the day should not shine ( κα η ημερα μη φανη ). Negative purpose clause with ινα μη and the first aorist active subjunctive of φαινω, to shed light upon, as in 18:23, not the second aorist passive subjunctive φανη with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Ex 10:21).

An eagle ( ενος αετου ). "One eagle," perhaps ενος ( εις ) used as an indefinite article (9:13; 18:21; 19:17). See 4:7 also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (De 28:49; Ho 8:1; Hab 1:8).

Flying in mid-heaven ( πετομενου εν μεσουρανηματ ). Like the angel in 14:6 and the birds in 19:17. Μεσουρανημα (from μεσουρανεω to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.

Woe, woe, woe ( ουαι, ουαι, ουα ). Triple because three trumpets yet to come. In 18:10, 16, 19 the double ουα is merely for emphasis.

For them that dwell on the earth ( τους κατοικουντας ). Accusative of the articular present active participle of κατοικεω, is unusual (Aleph Q here and also in 12:12) as in Mt 11:21. There is even a nominative in 18:10.

By reason of the other voices ( εκ των λοιπων φωνων ). "As a result of ( εκ ) the rest of the voices." There is more and worse to come, "of the three angels who are yet to sound" ( των τριων αγγελων των μελλοντων σαλπιζειν ).

‏ Revelation of John 9

Fallen ( πεπτωκοτα ). Perfect active participle of πιπτω, already down. In Lu 10:18 note πεσοντα (constative aorist active, like a flash of lightning) after εθεωρουν and in Re 7:2 note αναβαινοντα (present active and linear, coming up, picturing the process) after ειδον.

Of the pit of the abyss ( του φρεατος της αβυσσου ). Αβυσσος is an old adjective (alpha privative and βυθος, depth, without depth), but η αβυσσος (supply χωρα place), the bottomless place. It occurs in Ro 10:7 for the common receptacle of the dead for Hades (Sheol), but in Lu 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Re 9:1, 2, 11; 11:7; 17:8; 20:1, 3. Φρεαρ is an old word for well or cistern (Lu 14:5; Joh 4:11f.) and it occurs in Re 9:1f. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

Opened ( ηνοιξεν ). First aorist active indicative of ανοιγνυμ. With the "key" ( κλεις ).

As the smoke of a great furnace ( ως καπνος καμινου μεγαλης ). The plague of demonic locusts is here turned loose. Καμινος is old word for a smelting-furnace, already in 1:15.

Were darkened ( εσκοτωθη ). First aorist passive indicative of σκοτοω, old causative verb from σκοτος, in N.T. only here, 16:10; Eph 4:18.

By reason of ( εκ ). "Out of," as a result of (8:13).

Locusts ( ακριδες ). Also verse 7 and already in Mt 3:4; Mr 1:6 (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Ex 10:13ff.) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts" (Swete).

The scorpions ( ο σκορπιο ). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in Lu 10:19; 11:12; Re 9:3, 5, 10. The scorpion ranks with the snake as hostile to man.

It was said ( ερρεθη ). First aorist passive indicative of ειπον.

That they should not hurt ( ινα μη αδικησουσιν ). Sub-final (object clause subject of ερρεθη ) with ινα μη and the future active of αδικεω as in 3:9; 8:3. Vegetation had been hurt sufficiently by the hail (8:7).

But only such men as ( ε μη τους ανθρωπους οιτινες ). "Except (elliptical use of ε μη, if not, unless) the men who (the very ones who)." For this use of οστις see 1:7; 2:24; 20:4.

The seal of God upon their foreheads ( την σφραγιδα του θεου επ των μετωπων ). Provided for in 7:3ff. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

That they should not kill them ( ινα μη αποκτεινωσιν αυτους ). Sub-final object clause (subject of εδοθη ) with ινα μη and the subjunctive of αποκτεινω either present (continued action) or aorist (constative, form the same), the usual construction with ινα. The locusts are charged to injure men, but not to kill them.

But that they should be tormented ( αλλ' ινα βασανισθησοντα ). Sub-final clause again with ινα, but this time with the first future passive indicative (like 3:9; 6:4; 8:3; 13:12) of βασανιζω, old verb, to test metals (from βασανος, Mt 4:24) by touchstone, then to torture like Mt 8:29, further in Re 11:10; 12:2; 14:10; 20:10.

Five months ( μηνας πεντε ). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).

Torment ( βασανισμος ). Late word for torture, from βασανιζω, in N.T. only in Re 9:5; 14:11; 18:7, 10, 15. The wound of the scorpion was not usually fatal, though exceedingly painful.

When it striketh a man ( οταν παιση ανθρωπον ). Indefinite temporal clause with οταν and the first aorist active subjunctive of παιω (Mt 26:51), old verb, to smite, "whenever it smites a man."

Men ( ο ανθρωπο ). Generic use of the article (men as a class).

Shall not find it ( ου μη ευρησουσιν αυτον ). Strong double negative ου μη with the future active indicative according to Aleph Q, but ευρωσιν (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in Job 3:21; Jer 8:3. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the βασανισμος of an evil conscience" (Swete).

They shall desire to die ( επιθυμησουσιν αποθανειν ). Future active of επιθυμεω, a climax to ζητησουσιν (they shall seek), to desire vehemently. Paul in Php 1:23 shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here.

Fleeth ( φευγε ). Vivid futuristic present active indicative of φευγω. Even death does not come to their relief.

The shapes ( τα ομοιωματα ). Old word from ομοιοω, to make like (from ομοιος, like), likeness, in N.T. only here, Ro 5:14; Php 2:7, "the likenesses were like" ( ομοια ). Hομοιωμα is "midway between μορφη and σχημα " (Lightfoot).

Unto horses ( ιπποις ). Associative-instrumental case, as is the rule with ομοιος (1:15; 2:18; 4:6ff.; 9:10, 19; 11:1; 13:2, 11), but with the accusative in 1:13; 14:14. So also ομοιο χρυσω (like gold) in this same verse.

Prepared for war ( ητοιμασμενοις εις πολεμον ). Perfect passive participle of ετοιμαζω. This imagery of war-horses is like that in Joe 2:4f. "The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German Heupferd (hay horse), and in Italian cavalett a little horse" (Vincent).

As it were crowns ( ος στεφανο ). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (4:4; 6:2; 12:1; 14:14). These locusts of the abyss have another peculiar feature.

As men's faces ( ως προσωπα ανθρωπων ). Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man" (Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

They had ( ειχαν ). Imperfect active, late form as in Mr 8:7 in place of the usual ειχον.

As hair of women ( ως τριχας γυναικων ). That is long hair (1Co 11:15), with no reference to matters of sex at all, for ανθρωπων just before is used, not ανδρων (men as distinct from women). Perhaps the antennae of the locust were unusually long.

As the teeth of lions ( ως λεοντων ). Supply ο οδοντες (the teeth) before λεοντων. See Joe 1:6. The locust is voracious.

As it were breastplates of iron ( ως θωρακας σιδερους ). The θωραξ was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Re 9:9, 17; 1Th 5:8; Eph 6:14). The armour for the breastplate was usually of iron ( σιδερους, Re 2:27), but with the locusts it only seemed to be so ( ως ). However, the scaly backs and flanks of the locusts do resemble coats of mail. "The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation" (Swete).

The sound of their wings ( η φωνη των πτερυγων ). Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of resisting them.

As the sound of chariots, of many horses rushing to war ( ως φωνη αρματων ιππων πολλων τρεχοντων εις πολεμον ). Both metaphors here, the clatter and clangour of the chariot wheels and the prancing of the horses are found in Joe 2:4f. Τρεχοντων is present active predicate participle of τρεχω, to run. Cf. 2Ki 7:6; Jer 47:3.

Tails ( ουρας ). Old word, in N.T. only in Re 9:10, 19; 12:4.

Like unto scorpions ( ομοιας σκορπιοις ). Aleph A wrongly have ομοιοις (agreeing with σκορπιοις instead of with ουρας ). It is a condensed idiom for "like unto the tails of the scorpions" as we have it in 13:11 (cf. Mt 5:20; 1Jo 2:2).

Stings ( κεντρα ). Old word from κεντρεω (to prick, to sting), in N.T. only here, Ac 26:14 (about Paul); 1Co 15:55 (about death). It is used "of the spur of a cock, the quill of the porcupine, and the stings of insects" (Vincent). It was the goad used for oxen (Pr 26:3; Ac 26:14).

In their tails ( εν ταις ουραις αυτων ). This locates "their power to hurt" ( η εξουσια αυτων αδικησα, infinitive here, ινα αδικησουσιν in 9:4) in their tails. It might have been in other organs.

As king ( βασιλεα ). Predicate accusative and anarthrous. In Pr 30:27 it is stated that the locust has no king, but this is not true of these demonic locusts. Their king is "the angel of the abyss (verse 1) whose orders they obey."

His name is ( ονομα αυτω ). "Name to him" (nominative absolute and dative, as in 6:8).

In Hebrew ( Εβραιστ ). Adverb as in 16:16; Joh 5:2; 19:13, 17, 20; 20:16. Αβαδδων. A word almost confined to the Wisdom books (Job 26:6; Ps 88:11; Pr 15:11). It is rendered in the LXX by Απωλεια, destruction.

In the Greek tongue ( εν τη Hελληνικη ). With γλωσση or διαλεκτω understood. As usual, John gives both the Hebrew and the Greek.

Apollyon ( Απολλυων ). Present active masculine singular participle of απολλυω, meaning "destroying," used here as a name and so "Destroyer," with the nominative case retained though in apposition with the accusative ονομα. The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly.

The first woe ( η ουα η μια ). Note feminine gender ascribed to the interjection ουα as in 11:14, perhaps because θλιψις is feminine, though we really do not know. Note also the ordinal use of μια (one) like πρωτη (first) as in 6:1; Mr 16:2.

There come yet two Woes ( ερχετα ετ δυο Ουα ). Singular number ερχετα instead of ερχοντα, though δυο ουα. It is true that ουα is an interjection and indeclinable, but it is here used with δυο and is feminine just before, and not neuter.

A voice ( φωνην μιαν ). For μιαν as indefinite article see 8:13. Accusative case here after ηκουσα, though genitive in 8:13, a distinction between sound and sense sometimes exists (Ac 9:7; 22:9), but not here as the words are clearly heard in both instances.

From ( εκ ). "Out of the horns." Note triple use of the genitive article here as of the accusative article with this identical phrase in 8:3 ("the altar the golden the one before the throne").

One saying to the sixth angel ( λεγοντα τω εκτω ). Accusative masculine singular active participle of λεγω, personifying φωνην and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case).

Which had the trumpet ( ο εχων την σαλπιγγα ). Nominative case in apposition with αγγελω (dative), the same anomalous phenomenon in 2:20; 3:12; 14:12. Swete treats it as a parenthesis, like 4:1; 11:15.

Loose ( λυσον ). First aorist (ingressive) active imperative of λυω, "let loose." Another group of four angels (7:1) like Ac 12:4, described here "which are bound" ( τους δεδεμενους ). Perfect passive articular participle of δεω, evidently the leaders of the demonic horsemen (9:15ff.) as the four angels let loose the demonic locusts (7:1ff.), both quaternions agents of God's wrath.

At the great river Euphrates ( επ τω ποταμω τω μεγαλω Ευφρατη ). A regular epithet of the Euphrates (16:12; Ge 15:18; De 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.

Were loosed ( ελυθησαν ). First aorist (ingressive) passive indicative of λυω, "were let loose."

Which had been prepared ( ο ητοιμασμενο ). Perfect passive articular participle of ετοιμαζω, to make ready ( ετοιμος ), in a state of readiness prepared by God (12:6; 16:12; Mt 25:34).

For the hour and day and month and year ( εις την ωραν κα ημεραν κα μηνα κα ενιαυτον ). For this use of εις with ητοιμασμενον see 2Ti 2:21. All preparation over, the angels are waiting for the signal to begin.

That they should kill ( ινα αποκτεινωσιν ). The same idiom in verse 5 about the fifth trumpet, which brought torture. This one brings death.

Of the horsemen ( του ιππικου ). Old adjective ιππικος from ιππος (horse), equestrian. The neuter articular singular το ιππικον, the horse or the cavalry in contrast with το πεζικον (the infantry), here only in N.T. For the numbers here see on 5:11; 7:4.

And thus I saw in the vision ( κα ουτως ειδον εν τη ορασε ). Nowhere else does John allude to his own vision, though often in Dan. (Da 7:2; 8:2, 15; 9:21).

Having ( εχοντας ). Accusative masculine plural of εχω, probably referring to the riders ( τους καθημενους επ' αυτων ) rather than to the horses ( τους ιππους ).

Breastplates as of fire and of hyacinth and of brimstone ( θωρακας πυρινους κα υακινθινους κα θειωδεις ). There is no ως (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. Πυρινος is an old adjective (from πυρ, fire), here only in N.T. Hυακινθος is also an old word (from υακινθος, hyacinth, then of a sapphire stone Re 21:20), of a red color bordering on black, here only in the N.T. Θειωδης is a late word (from θειον, brimstone), sulphurous, here only in N.T.

As the heads of lions ( ως κεφαλα λεοντων ). This of the horses, war-horses as always in the Bible except in Isa 28:28. These horses likewise have "fire and smoke and brimstone" ( θειον, brimstone, is old word, in N.T. only in Rev. and Lu 17:29) proceeding ( εκπορευετα, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.

By these three plagues ( απο των τριων πληγων τουτων ). Our "plague" or stroke from πλησσω, as in Lu 10:30 and often in Rev. (9:20; 11:6; 15:1, 6, 8; 16:9; 18:4, 8; 22:18). It is used in Ex 11:1ff. for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses.

Was killed ( απεκτανθησαν ). First aorist passive indicative of αποκτεινω, to kill, third person plural, though το τριτον is neuter singular because a collective idea. See same form in verse 20.

The power ( η εξουσια ). As in 2:26; 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents" ( α γαρ ουρα αυτων ομοια οφεσιν ). Associative-instrumental case οφεσιν after ομοια. Οφις is old word for snake (Mt 7:10).

Having heads ( εχουσα κεφαλας ). Feminine present active participle of εχω, agreeing with ουρα (tails).

With them ( εν αυταις ). Instrumental use of εν. Surely dreadful monsters.

Repented not ( ου μετενοησαν ). First aorist active indicative of μετανοεω. The two-thirds of mankind still spared did not change their creed or their conduct.

Of the works ( εκ των εργων ). For this use of εκ after μετανοεω see 2:21; 9:21; 16:11. By "works" ( εργων ) here idolatries are meant, as the next verse shows.

That they should not worship ( ινα μη προσκυνησουσιν ). Negative purpose clause with ινα μη and the future active of προσκυνεω as in 9:5.

Devils ( τα δαιμονια ). Both in the O.T. (De 32:17; Ps 96:5; 106:37) and in the N.T. (1Co 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. "The idols" ( τα ειδωλα 1Jo 5:21, from ειδος, form, appearance) represented "demons," whether made of gold ( τα χρυσα ) or of silver ( τα αργυρα ) or of brass ( τα χαλκα ) or of stone ( τα λιθινα ) or of wood ( τα ξυλινα ). See Da 5:23 for this picture of heathen idols. The helplessness of these idols, "which can neither see nor hear nor walk" ( α ουτε βλεπειν δυναντα ουτε ακουειν ουτε περιπατειν ), is often presented in the O.T. (Ps 113:12ff.; 115:4).

Of their murders ( εκ των φονων αυτων ). Heads the list, but "sorceries" ( εκ των φαρμακων ) comes next. Φαρμακον was originally enchantment, as also in Re 21:8, then drug. For φαρμακια see Re 18:34; Ga 5:20. The two other items are fornication ( πορνειας ) and thefts ( κλεμματων, old word from κλεπτω, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in Mr 7:21; Ga 5:20; Re 21:8; 22:15. Our word "pharmacy" as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about "patent medicines."

‏ Revelation of John 10

Another strong angel ( αλλον αγγελον ισχυρον ). But the seventh trumpet does not sound till 11:15. This angel is not one of the seven or of the four, but like the other strong angel in 5:2; 18:21 or the other angel in 14:6, 15. The sixth trumpet of 9:13 ends in 9:21. The opening of the seventh seal was preceded by two visions (chapter Re 7) and so here the sounding of the seventh trumpet (11:15) is preceded by a new series of visions (10:1-11:14).

Coming down out of heaven ( καταβαινοντα εκ του ουρανου ). Present active participle of καταβαινω picturing the process of the descent as in 20:1 (cf. 3:12).

Arrayed with a cloud ( περιβεβλημενον νεφελην ). Perfect passive participle of περιβαλλω with accusative case retained as in 7:9, 13. Not proof that this angel is Christ, though Christ will come on the clouds (1:7) as he ascended on a cloud (Ac 1:9). God's chariot is in the clouds (Ps 104:3), but this angel is a special messenger of God's.

The rainbow ( η ιρις ). See 4:3 for this word. The construction here is changed from the accusative to the nominative.

As the sun ( ως ο ηλιος ). The very metaphor applied to Christ in 1:16.

As pillars of fire ( ως στυλο πυρος ). Somewhat like the metaphor of Christ in 1:15, but still no proof that this angel is Christ. On στυλος see 3:12; Ga 2:9.

And he had ( κα εχων ). This use of the participle in place of ειχεν (imperfect) is like that in 4:7f.; 12:2; 19:12; 21:12, 14, a Semitic idiom (Charles), or as if καταβαινων (nominative) had preceded in place of καταβαινοντα.

A little book ( βιβλαριδιον ). A diminutive of βιβλαριον (papyri), itself a diminutive of βιβλιον (5:1) and perhaps in contrast with it, a rare form in Hermas and Re 10:2, 9, 10. In 10:8 Tischendorf reads βιβλιδαριον, diminutive of βιβλιδιον (Aristophanes) instead of βιβλιον (Westcott and Hort). The contents of this little book are found in 11:1-13.

Open ( ηνεωιγμενον ). See Eze 2:9f. Perfect (triple reduplication) passive participle of ανοιγω, in contrast to the closed book in 5:1. There also we have επ (upon) την δεξιαν (the right hand), for it was a large roll, but here the little open roll is held in the hand ( εν τη χειρ ), apparently the left hand (verse 5).

He set ( εθηκεν ). First aorist active indicative of τιθημ. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot ( τον ποδα τον δεξιον ) being on the sea ( επ της θαλασσης ) and the left ( τον ευωνυμον ) upon the land ( επ της γης ). It makes a bold and graphic picture.

As a lion roareth ( ωσπερ λεων μυκατα ). Only instance of ωσπερ in the Apocalypse, but ως in the same sense several times. Present middle indicative of μυκαομα, an old onomatopoetic word from μυ or μοο (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1Pe 5:8 we have ωρυομα. Homer uses μυκαομα for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. 1:10; 5:2, 12; 6:10; 7:2, 10, etc.

The seven thunders ( α επτα βροντα ). A recognized group, but not explained here, perhaps John assuming them to be known. For βροντα see already 4:5; 6:1; 8:5. In Ps 29 the Lord speaks in the sevenfold voice of the thunderstorm upon the sea.

Their voices ( τας εαυτων φωνας ). Cognate accusative with ελαλησαν and εαυτων (reflexive) means "their own." In Joh 12:28 the voice of the Father to Christ was thought by some to be thunder.

I was about to write ( ημελλον γραφειν ). Imperfect active of μελλω (double augment as in Joh 4:47; 12:33; 18:32) and the present (inchoative) active infinitive of γραφω, "I was on the point of beginning to write," as commanded in 1:11, 19.

Seal up ( σφραγισον ). Aorist active imperative of σφραγιζω, tense of urgency, "seal up at once."

And write them not ( κα μη αυτα γραψηις ). Prohibition with μη and the ingressive aorist active subjunctive of γραφω, "Do not begin to write." It is idle to conjecture what was in the utterances. Compare Paul's silence in 2Co 12:4.

Standing ( εστωτα ). Second perfect active participle of ιστημ (intransitive). John resumes the picture in verse 2.

Lifted up ( ηρεν ). First aorist active indicative of αιρω, to lift up.

To heaven ( εις τον ουρανον ). Toward heaven, the customary gesture in taking a solemn oath (Ge 14:22; De 32:40; Da 12:7).

Sware ( ωμοσεν ). First aorist indicative of ομνυω to swear.

By him that liveth ( εν τω ζωντ ). This use of εν after ομνυω instead of the usual accusative (Jas 5:12) is like the Hebrew (Mt 5:34, 36). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; 4:9, 10; 15:7). This oath proves that this angel is not Christ.

Who created ( ος εκτισεν ). First aorist active indicative of κτιζω, a reference to God's creative activity as seen in Ge 1:1ff.; Ex 20:11; Isa 37:16; 42:5; Ps 33:6; 145:6, etc.

That there shall be time no longer ( οτ χρονος ουκετ εστα ). Future indicative indirect discourse with οτ. But this does not mean that χρονος (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7), in answer to the question, "How long?" (6:10).

When he is about to sound ( οταν μελλη σαλπιζειν ). Indefinite temporal clause with οταν and the present active subjunctive of μελλω and the present (inchoative) active infinitive of σαλπιζω, "whenever he is about to begin to sound" (in contrast to the aorist in 11:15).

Then ( κα ). So in apodosis often (14:10).

Is finished ( ετελεσθη ). First aorist passive indicative of τελεω, proleptic or futuristic use of the aorist as in 1Co 7:28. So also 15:1.

The mystery of God ( το μυστηριον του θεου ). This same phrase by Paul in 1Co 2:1; Col 2:2. Here apparently the whole purpose of God in human history is meant.

According to the good tidings which he declared ( ως ευηγγελισεν ). "As he gospelized to," first aorist active indicative of ευαγγελιζω, a rare use of the active as in 14:6 with the accusative. See the middle so used in Ga 1:9; 1Pe 1:12. See Am 3:7; Jer 7:25; 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.

Again speaking and saying ( παλιν λαλουσαν κα λεγουσαν ). Present active predicate participles feminine accusative singular agreeing with ην (object of ηκουσα ), not with φωνη (nominative) as most of the cursives have it ( λαλουσα κα λεγουσα ). Ordinarily it would be ελαλε κα ελεγεν. See 4:1 for like idiom. This is the voice mentioned in verse 4. No great distinction is to be made here between λαλεω and λεγω.

Go, take ( Hυπαγε λαβε ). Present active imperative of υπαγω and second aorist active imperative of λαμβανω. The use of υπαγε (exclamation like ιδε ) is common in N.T. (Mt 5:24; 8:4; 19:21; Joh 4:16; 9:7). Charles calls it a Hebraism (16:1). Note the repeated article here ( το ) referring to the open book in the hand of the angel (verse 2), only here βιβλιον is used, not the diminutive of βιβλαριδιον of verses 2, 9, 10.

I went ( απηλθα ). Second aorist active indicative ( -α form), "I went away" ( απ- ) to the angel. John left his position by the door of heaven (4:1).

That he should give ( δουνα ). Second aorist active infinitive of διδωμ, indirect command after λεγων (bidding) for δος in the direct discourse (second aorist active imperative second person singular). This use of λεγω to bid occurs in 13:14; Ac 21:21.

He saith ( λεγε ). Dramatic vivid present active indicative of λεγω.

Take it and eat it up ( λαβε κα καταφαγε αυτο ). Second aorist (effective) active imperatives of λαμβανω and κατεσθιω (perfective use of κατα, "eat down," we say "eat up"). See the same metaphor in Eze 3:1-3; Jer 15:6f. The book was already open and was not to be read aloud, but to be digested mentally by John.

It shall make thy belly bitter ( πικρανε σου την κοιλιαν ). Future active of πικραινω, for which verb see 8:11; 10:10; Col 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.

Sweet as honey ( γλυκυ ως μελ ). For the sweetness of the roll see Ps 19:10f.; 119:103. "Every revelation of God's purposes, even though a mere fragment, a βιβλαριδιον, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.

I took--and ate it up ( ελαβον--κα κατεφαγον αυτο ). Second aorist active indicatives of the same verbs to show John's prompt obedience to the command. The order of the results is here changed to the actual experience (sweet in the mouth, bitter in the belly). The simplex verb εφαγον (I ate) is now used, not the compound κατεφαγον (I ate up).

They say ( λεγουσιν ). Present active of vivid dramatic action and the indefinite statement in the plural as in 13:16; 16:15. It is possible that the allusion is to the heavenly voice (10:4, 8) and to the angel (10:9).

Thou must prophesy again ( δε σε παλιν προφητευσα ). Not a new commission (1:19), though now renewed. C.f. Eze 4:7; 6:2; Jer 1:10. The παλιν (again) points to what has preceded and also to what is to come in 11:15. Here it is predictive prophecy ( προφητευσα, first aorist active infinitive of προφητευω ).

Over ( επ ). In the case, in regard to as in Joh 12:16 (with γραφω ), not in the presence of ( επ with genitive, Mr 13:9) nor against ( επ with the accusative, Lu 22:53). For this list of peoples see 5:9, occurring seven times in the Apocalypse.

‏ Revelation of John 11

A reed ( καλαμος ). Old word for a growing reed (Mt 11:7) which grew in immense brakes in the Jordan valley, a writer's reed (3Jo 1:7), a measuring-rod (here, 21:15f.; Eze 40:3-6; 42:16-19).

Like a rod ( ομοιος ραβδω ). See 2:27; Mr 6:8 for ραβδος.

And one said ( λεγων ). "Saying" (present active masculine participle of λεγω ) is all that the Greek has. The participle implies εδωκεν (he gave), not εδοθη, a harsh construction seen in Ge 22:20; 38:24, etc.

Rise and measure ( εγειρε κα μετρησον ). Present active imperative of εγειρω (intransitive, exclamatory use as in Mr 2:11) and first aorist active imperative of μετρεω. In Eze 42:2ff. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13) before the seventh trumpet (11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mr 13:2; Mt 24:2; Lu 21:6) and which was also attributed to Stephen (Ac 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 1, 2), the mission of the two witnesses (3-12), the rescue of the remnant (13). There is a heavenly sanctuary (7:15; 11:19; 14:15, etc.), but here ναος is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; 2Th 2:4; 1Co 3:16f.; 2Co 6:16; Eph 2:19ff.). For altar ( θυσιαστηριον ) see 8:3. Perhaps measuring as applied to "them that worship therein" ( τους προσκυνουντας εν αυτω ) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

The court ( την αυλην ). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mr 14:66). This is here the outer court, "which is without the temple" ( την εξωθεν του ναου ), outside of the sanctuary, but within the ιερον where the Gentiles could go (carrying out the imagery of the Jerusalem temple).

Leave without ( εκβαλε εξωθεν ). Literally, "cast without" (second aorist active imperative of εκβαλλω.

Do not measure it ( μη αυτην μετρησηις ). Prohibition with μη and the first aorist active (ingressive) subjunctive of μετρεω. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" ( το μεσοιτοιχον του φραγμου, Eph 2:15), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mr 11:17), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them.

They shall tread under foot ( πατησουσιν ). Future active of πατεω, here to trample with contempt as in Lu 21:24, even the holy city (Mt 4:5; Isa 48:2; Ne 11:1). Charles thinks that only the heavenly city can be so called here (21:2, 10; 22:19) because of 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Da 9:24.

Forty and two months ( μηνας τεσσερακοντα κα δυο ). Accusative of extent of time. This period in Da 7:25; 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and 13:5; 1260 days, 11:3; 12:6; time, times and half a time or 3 1/2 years, 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

I will give ( δωσω ). Future active of διδωμ. The speaker may be God (Beckwith) or Christ (Swete) as in 2:13; 21:6 or his angel representative (22:7, 12ff.). The idiom that follows is Hebraic instead of either the infinitive after διδωμ as in 2:7; 3:21; 6:4; 7:2; 13:7, 15; 16:8 or ινα with the subjunctive (9:5; 19:8) we have κα προφητευσουσιν (and they shall prophesy).

Unto my two witnesses ( τοις δυσιν μαρτυσιν μου ). Dative case after δωσω. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.

Clothed ( περιβλημενους ). Perfect passive participle of περιβαλλω as often before (7:9, 13; 10:1, etc.). But Aleph A P Q here read the accusative plural in -ους, while C has the nominative in -ο. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις agreeing with μαρτυσιν.

In sackcloth ( σακκους ). Accusative retained with this passive verb as in 7:9, 13. See 6:12 for σακκος and also Mt 3:4. The dress suited the message (Mt 11:21).

The two olive trees ( α δυο ελαια ). The article seems to point to what is known. For this original use of ελαια see Ro 11:17, 24. In Zec 4:2, 3, 14 the lampstand or candlestick ( λυχνια ) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical.

Standing ( εστωτες ). Masculine perfect active participle agreeing with ουτο instead of εστωσα (read by P and cursives) agreeing with ελαια κα λυχνια, even though α (feminine plural article) be accepted before ενωπιον του κυριου (before the Lord).

If any man desireth to hurt them ( ε τις αυτους θελε αδικησα ). Condition of first class, assumed to be true, with ε and present active indicative ( θελε ) "if any one wants to hurt" ( αδικησα first aorist active infinitive). It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah's experience (2Ki 1:10).

Devoureth ( κατεσθιε ). "Eats up (down)," present active indicative of κατεσθιω.

If any man shall desire ( ε τις θεληση ). Condition of third class with ε and first aorist active subjunctive of θελω as in Lu 9:13; Php 3:12, but MSS. also read either θελε (present active indicative) or θελησε (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death ( δε αυτον αποκτανθηνα, must be killed, first aorist passive infinitive of αποκτεινω with δε ).

To shut the heaven ( κλεισα τον ουρανον ). First aorist active infinitive of κλειω. As Elijah did by prayer (1Ki 17:1; Lu 4:25; Jas 5:17).

That it rain not ( ινα μη υετος βρεχη ). Sub-final use of ινα μη with the present active subjunctive of βρεχω, old verb to rain (Mt 5:45), here with υετος as subject.

During the days ( τας ημερας ). Accusative of extent of time. In Lu 4:25; Jas 5:17 the period of the drouth in Elijah's time was three and a half years, just the period here.

Of their prophecy ( της προφητειας αυτων ). Not here the gift of prophecy (1Co 12:10) or a particular prophecy or collection of prophecies (Re 1:3; 22:7f.), but "the execution of the prophetic office" (Swete).

Over the waters ( επ των υδατων ). "Upon the waters." As Moses had (Ex 7:20).

Into blood ( εις αιμα ). As already stated in 8:8 about the third trumpet and now again here.

To smite ( παταξα ). First aorist active infinitive of πατασσω, used here with εξουσιαν εχουσιν (they have power), as is στρεφειν (to turn).

With every plague ( εν παση πληγη ). In 1Ki 4:8, but with reference to the plagues in Egypt.

As often as they shall desire ( οσακις εαν θελησωσιν ). Indefinite temporal clause with οσακις and modal εαν (= αν ) and the first aorist active subjunctive of θελω, "as often as they will."

When they shall have finished ( οταν τελεσωσιν ). Merely the first aorist active subjunctive of τελεω with οταν in an indefinite temporal clause with no futurum exactum (future perfect), "whenever they finish."

The beast ( το θηριον ). "The wild beast comes out of the abyss" of 9:1f. He reappears in 13:1; 17:8. In Da 7:3 θηρια occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Da 7:7; Mt 24:15. Some see Nero redivivus.

He shall make war with them ( ποιησε μετ' αυτων πολεμον ). This same phrase occurs in 12:17 about the dragon's attack on the woman. It is more the picture of single combat (2:16).

He shall overcome them ( νικησε αυτους ). Future active of νικαω. The victory of the beast over the two witnesses is certain, as in Da 7:21.

And kill them ( κα αποκτενε ). Future active of αποκτεινω. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: "But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness."

Their dead bodies lie ( το πτωμα αυτων ). Old word from πιπτω (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Mt 14:12), here the singular (some MSS. πτωματα, plural) as belonging to each of the αυτων (their) like στοματος αυτων (their mouth) in verse 5. So also in verse 9. No word in the Greek for "lie."

In ( επ ). "Upon," as in verse 6, with genitive ( της πλατειας ), the broad way ( οδου understood), from πλατυς (broad) as in Mt 6:5, old word (Re 21:21; 22:2).

Of the great city ( της πολεως της μεγαλης ). Clearly Jerusalem in view of the closing clause ( οπου--εσταυρωθη ), though not here called "the holy city" as in verse 2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; 16:19; 17:5; 18:2, 10, 16, 18, 19, 21).

Which ( ητις ). Which very city, not "whichever."

Spiritually ( πνευματικως ). This late adverb from πνευματικος (spiritual) occurs in the N.T. only twice, in 1Co 2:14 for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of πνευματικος see 1Co 10:3f. Judah is called Sodom in Isa 1:9f.; Eze 16:46, 55. See also Mt 10:15; 11:23. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete).

Where also their Lord was crucified ( οπου κα ο κυριος αυτων εσταυρωθη ). First aorist passive indicative of σταυροω, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (Joh 15:20).

Men from among ( εκ τÂων etc.). No word for "men" ( ανθρÂωπο or πολλο ) before εκ τÂων, but it is implied (partitive use of εκ ) as in 2:10 and often. See also 5:9; 7:9 for this enumeration of races and nations.

Do look upon ( βλεπουσιν ). Present (vivid dramatic) active indicative of βλεπω.

Three days and a half ( ημερας τρεις κα ημισυ ). Accusative of extent of time. Hημισυ is neuter singular though ημερας (days) is feminine as in Mr 6:23; Re 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete).

Suffer not ( ουκ αφιουσιν ). Present active indicative of αφιω, late form for αφιημ, as in Mr 1:34 (cf. αφεις in Re 2:20). This use of αφιημ with the infinitive is here alone in the Apocalypse, though common elsewhere (Joh 11:44, 48; 12:7; 18:8).

Their dead bodies ( τα πτωματα αυτων ). "Their corpses," plural here, though singular just before and in verse 8.

To be laid in a tomb ( τεθηνα εις μνημα ). First aorist passive of τιθημ, to place. Μνημα (old word from μιμνησκω, to remind) is a memorial, a monument, a sepulchre, a tomb (Mr 5:3). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit 1:18ff.

They that dwell upon the earth ( ο κατοικουντες επ της γης ). Present active articular participle of κατοικεω, "an Apocalyptic formula" (Swete) for the non-Christian world (3:10; 6:10; 8:13; 13:8, 12, 14; 17:8).

Rejoice ( χαιρουσιν ). Present active indicative of χαιρω.

Over them ( επ' αυτοις ). Locative (or dative) case with επ as in 10:11.

Make merry ( ευφραινοντα ). Present middle indicative of ευφραινω, old verb ( ευ, φρην, jolly mind), as in Lu 15:32; Re 12:12; 18:20. Jubilant jollification over the cessation of the activity of the two prophets.

They shall send gifts to one another ( δωρα πεμψουσιν αλληλοις ). Future active of πεμπω with dative αλληλοις. Just as we see it done in Es 9:19, 22; Ne 8:10, 12.

Tormented ( εβασανισαν ). First aorist active indicative of βασανιζω, for which see 9:5. This is the reason ( οτ ) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (11:3f.) and dread miracles (11:5f.) of these two prophets. "Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed" (Swete).

After the ( μετα τας etc.). The article τας (the) points back to 11:9.

The breath of life from God ( πνευμα ζωης εκ του θεου ). This phrase ( πνευμα ζωης ) occurs in Ge 6:17; 7:15, 22 of the lower animals, but here there is clearly an allusion to Eze 37:5, 10 (also 2Ki 13:21), where the dead bones lived again.

Entered into them ( εισηλθεν εν αυτοις ). Second aorist active indicative of εισερχομα with εν rather than εις after it (cf. Lu 9:46). The prophecy has here become fact (change from future πεμψουσιν to aorist εισηλθεν ).

They stood upon their feet ( εστησαν επ τους ποδας αυτων ). Ingressive second aorist active indicative of ιστημ (intransitive). Reference to Eze 37:10, but with the accusative in place of genitive there after επ as in 2Ki 13:21.

Fell upon ( επεπεσεν επ ). Second aorist active indicative of επιπιπτω with repetition of επ. The same prophetic use of the aorist as in εισηλθεν and εστησαν.

Beheld ( θεωρουντας ). Present active articular participle of θεωρεω. "The spectators were panic-stricken" (Swete).

Saying ( λεγουσης ). Present active predicate participle of λεγω, feminine genitive agreeing with φωνης, though some MSS. have the accusative φωνην λεγουσαν, either construction being proper after ηκουσαν (they heard). There is a little evidence for ηκουσα like 12:10 (24 times in the book). Cf. Joh 5:28.

Come up hither ( αναβατε ωδε ). Second aorist active imperative of αναβαινω. The ascension of these two witnesses is in full view of their enemies, not just in the presence of a few friends as with Christ (Ac 1:9).

They went up ( ανεβησαν ). Second aorist active indicative of αναβαινω.

In the cloud ( εν τη νεφελη ). As Jesus did (Ac 1:9) and like Elijah (2Ki 2:11). Their triumph is openly celebrated before their enemies and is like the rapture described by Paul in 1Th 4:17.

There was ( εγενετο ). "There came to pass" (second aorist middle indicative of γινομα ). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Eze 37:7; 38:19; Hag 2:6; Mr 13:8; Heb 12:26f.; Re 6:12; 16:18.

Fell ( επεσεν ). Second aorist active indicative of πιπτω, to fall. Only the tenth ( το δεκατον ) of the city fell. Cf. το τριτον (the third) in 8:7-12, perhaps a conventional number.

Were killed ( απεκτανθησαν ). First aorist passive indicative of αποκτεινω as in 9:18.

Seven thousand persons ( ονοματα ανθρωπων χιλιαδες επτα ). This use of ονοματα (names of men here) is like that in 3:4; Ac 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).

Were affrighted ( εμφοβο εγενοντο ). "Became terrified," old adjective ( εν, φοβος, fear) as in Lu 24:5; Ac 10:4; 24:5. "A general movement toward Christianity, induced by fear or despair--a prediction fulfilled more than once in ecclesiastical history" (Swete).

Gave glory ( εδωκαν δοξαν ). First aorist active indicative of διδωμ, when they saw the effect of the earthquake, recognition of God's power (Joh 9:24; Ac 12:23; Ro 4:20).

Is past ( απηλθεν ). Second aorist active indicative of απερχομα. See 9:12 for this use and 21:1, 4. The second woe ( η ουα η δευτερα ) is the sixth trumpet (9:12) with the two episodes attached (10:1-11:13).

The third woe ( η ουα η τριτη, feminine as in 9:12) is the seventh trumpet, which now "cometh quickly" ( ερχετα ταχυ ), for which phrase see 2:16; 3:11; 22:7, 12, 20. Usually pointing to the Parousia.

There followed ( εγενοντο ). "There came to pass." There was silence in heaven upon the opening of the seventh seal (8:1), but here "great voices." Perhaps the great voices are the ζωα of 4:6ff.; 5:8.

Saying ( λεγοντες ). Construction according to sense; λεγοντες, masculine participle (not λεγουσα ), though φωνα, feminine. John understood what was said.

Is become ( εγενετο ). "Did become," prophetic use of the aorist participle, already a fact. See εγενετο in Lu 19:9.

The kingdom of our Lord and of his Christ ( του κυριου ημων κα του Χριστου αυτου ). Repeat η βασιλεια from the preceding. God the Father is meant here by κυριου (Lord), as αυτου (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.

He shall reign ( βασιλευσε ). Future active of βασιλευω. God shall reign, but the rule of God and of Christ is one as the kingdom is one (1Co 15:27). Jesus is the Lord's Anointed (Lu 2:26; 9:20).

The four and twenty elders ( ο εικοσ τεσσαρες πρεσβυτερο ). They follow the living creatures (verse 15, if correctly interpreted) in their adoration, as in 4:9ff. Though seated on thrones of their own (4:4), yet they fall upon their faces in every act of worship to God and Christ (4:10; 5:8, 14; 19:4). Here επ τα προσωπα αυτων (upon their faces) is added as in 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here ( ευχαριστουμεν, present active indicative of ευχαριστεω ).

O Lord God ( Κυριε ο θεος ). Vocative form κυριε and nominative form ο θεος (vocative in use). See 1:8; 4:8 for this combination with ο παντοκρατωρ (the Almighty). For ο ων κα ο ην (which art and which wast) see 1:4, 8; 4:8; 16:5.

Thou hast taken ( ειληφες ). Perfect active indicative of λαμβανω, emphasizing the permanence of God's rule, "Thou hast assumed thy power."

Didst reign ( εβασιλευσας ). Ingressive first aorist active indicative of βασιλευω, "Didst begin to reign." See this combination of tenses (perfect and aorist) without confusion in 3:3; 5:7; 8:5.

Were wroth ( ωργισθησαν ). Ingressive first aorist active indicative of οργιζομα, "became angry." The culmination of wrath against God (16:13ff.; 20:8f.). Cf. Ps 2:1, 5, 12; 99:1; Ac 4:25ff. John sees the hostility of the world against Christ.

Thy wrath came ( ηλθεν η οργη σου ). Second aorist active indicative of ερχομα, the prophetic aorist again. The Dies Irae is conceived as already come.

The time of the dead to be judged ( ο καιρος των νεκρων κριθηνα ). For this use of καιρος see Mr 11:13; Lu 21:24. By "the dead" John apparently means both good and bad (Joh 5:25; Ac 24:21), coincident with the resurrection and judgment (Mr 4:29; Re 14:15ff.; 20:1-15). The infinitive κριθηνα is the first aorist passive of κρινω, epexegetic use with the preceding clause, as is true also of δουνα (second aorist active infinitive of διδωμ ), to give.

Their reward ( τον μισθον ). This will come in the end of the day (Mt 20:8), from God (Mt 6:1), at the Lord's return (Re 22:12), according to each one's work (1Co 3:8).

The small and the great ( τους μικρους κα τους μεγαλους ). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουνα τον μισθον, though some MSS. have the dative τοις μικροις, etc. John is fond of this phrase "the small and the great" (13:16; 19:5, 18; 20:12).

To destroy ( διαφθειρα ). First aorist active infinitive of διαφθειρω, carrying on the construction with καιρος. Note τους διαφθειροντας, "those destroying" the earth (corrupting the earth). There is a double sense in διαφθειρω that justifies this play on the word. See 19:2. In 1Ti 6:5 we have those "corrupted in mind" ( διαφθαρμενο τον νουν ). God will destroy the destroyers (1Co 3:16f.).

Was opened ( ηνοιγη ). Second aorist passive indicative of ανοιγω, with augment on the preposition as in 15:5. For the sanctuary ( ναος ) of God in heaven see 3:12; 7:15; 15:5ff.; 21:22.

Was seen ( ωφθη ). First aorist passive indicative of οραω.

The ark of his covenant ( η κιβωτος της διαθηκης αυτου ). The sacred ark within the second veil of the tabernacle (Heb 9:4) and in the inner chamber of Solomon's temple (1Ki 8:6) which probably perished when Nebuchadrezzar burnt the temple (2Ki 25:9; Jer 3:16). For the symbols of majesty and power in nature here see also 6:12; 8:5; 11:13; 16:18, 21.

‏ 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.

‏ Revelation of John 15

Another sign in heaven ( αλλο σημειον εν τω ουρανω ). Looking back to 12:1, 3, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. Re 6) and the Seven Trumpets (chapters Re 8-11), but there is an even closer connection with chapters Re 12-14, "the drama of the long conflict between the church and the world" (Swete).

Great and marvellous ( μεγα κα θαυμαστον ). Θαυμαστος is an old verbal adjective (from θαυμαζω, to wonder) and is already in Mt 21:42. The wonder extends to the end of this vision or sign (16:21).

Seven angels ( αγγελους επτα ). Accusative case in apposition with σημειον after ειδον. Cf. 8:2.

Which are the last ( τας εσχατας ). "Seven plagues the last." As in 21:9, "the final cycle of such visitations" (Swete).

Is finished ( ετελεσθη ). Proleptic prophetic first aorist passive indicative of τελεω as in 10:7. The number seven seems particularly appropriate here for finality and completeness.

As it were a glassy sea ( ως θαλασσαν υαλινην ). Accusative case after ειδον and ως here, not in 4:6, which see for the symbol.

Mingled with fire ( μεμιγμενην πυρ ). Perfect passive participle of μιγνυμ, to mix, and the associative instrumental case πυρ. This item not in 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (2-4) gives a picture of the martyrs in their state of bliss.

Them that come off victorious ( τους νικωντας ). Present active articular participle of νικαω, accusative after ειδον, "those that come off victorious" (14:4).

From the beast and from his image ( εκ του θηριου κα εκ της εικονος αυτου ). This use of εκ after νικαω is unusual, also with εκ του αριθμου. For these items see 13:1, 14, 17; 14:9, 11; 19:20; 20:4.

By the glassy sea ( επ την θαλασσαν την υαλινην ). Or "upon" more likely (4:6) with the accusative as in Mt 14:25ff.

Harps of God ( κιθαρας του θεου ). Objective genitive, for the worship of God (5:8; 14:2; 1Ch 16:42).

The song of Moses ( την ωιδην του Μωυσεως ). Ex 14:31; 15:1-19. A song of victory like that of Moses after crossing the Red Sea.

And the song of the Lamb ( την ωιδην του αρνιου ). A separate note of victory like that of Moses, though one song, not two. Charles finds it impossible to reconcile the two expressions, if genuine, but it is a needless objection. The words come from the O.T.: "great" ( μεγαλα ) from Ps 111:2, "wonderful" ( θαυμαστα ) from Ps 139:14, "O Lord God the Almighty" ( Κυριε ο θεος ο παντοκρατωρ ) from Am 4:13 (Re 4:8), "righteous and true" ( δικαια κα αληθινα ) from De 32:4, "Thou King of the ages" ( ο βασιλευς των αιωνων ) like Jer 10:10; 1Ti 1:17. Some MSS. have "the king of the saints" and some "the king of the nations," like Jer 10:7. John thus combines in Hebraic tone the expressions of the old and the new in the song to the Glorified Messiah.

Who shall not fear? ( τις ου μη φοβηθηι; ). Rhetorical question with ου μη (double negative) and first aorist passive subjunctive of φοβεομα future passive in Jer 10:7).

And glorify ( κα δοξασε ). Change here to the future indicative instead of the aorist subjunctive, as often. Cf. Ps 86:9.

Thou only art holy ( μονος οσιος ). Both predicate adjectives, "Thou art alone holy." God alone is perfectly holy (16:5).

Shall come ( ηξουσιν ). Future active of ηκω.

And worship ( κα προσκυνησουσιν ). Future active of προσκυνεω. Both from Ps 86:9.

Have been made manifest ( εφανερωθησαν ). Prophetic first aorist passive indicative of φανεροω. This martyr's song has the ring of great poetry.

The temple of the tabernacle of the testimony ( ο ναος της σκηνης του μαρτυριου ). Charles calls this "strange" language. Probably the tabernacle or tent of witness (Nu 9:15; 17:7) is in mind and the tent of meeting (Ex 27:21 rather than the temple in Jerusalem.

Was opened ( ηνοιγη ). Second aorist passive indicative of ανοιγω as in 11:19. For ναος see 3:12; 7:15; 14:15, 17; 16:1, 17.

There came out ( εξηλθαν ). Second aorist active indicative of εξερχομα with -αν rather than -ον. Proleptic and prophetic aorist.

The seven angels ( ο επτα αγγελο ). Those in verse 1.

The seven plagues ( τας επτα πληγας ). The bowls are not given them till verse 7.

Arrayed ( ενδεδυμενο ). Perfect passive participle of ενδυω.

With precious stone pure and bright ( λιθον καθαρον λαμπρον ). Accusative case retained with verb of clothing as so often, literally "with a stone pure bright." For both adjectives together see 19:8, 14. Some MSS. read λινον (linen). For λιθον see 17:4; 18:16; Eze 28:13.

Girt ( περιεζωσμενο ). Perfect passive participle of περιζωννυω. See 1:13 for both participles. For στηθος (breast) see Lu 18:13.

With golden girdles ( ζωνας χρυσας ). Accusative case after the perfect passive participle περιεζωσμενο as in 1:13.

Seven golden bowls ( επτα φιαλας χρυσας ). Golden saucers, but not full of incense as in 5:8, but "full ( γεμουσας for which see 5:8) of the wrath of God who liveth for ever and ever" ( του θυμου του θεου του ζωντος εις τους αιωνας των αιωνων ). Portents of dreadful events.

Was filled with smoke ( εγεμισθη καπνου ). First aorist passive indicative of γεμιζω (from γεμω ), to fill full, and with the genitive καπνου (smoke). Smoke is here the symbol of God's presence (Ex 19:18; Isa 6:5).

Till should be finished ( αχρ τελεσθωσιν ). Temporal clause for future time with αχρ (equal to εως in import) and the first aorist passive subjunctive of τελεω, a metaphorical and symbolic "smoke screen" to keep all out of the sanctuary for the time being.