Bible Commentaries

He stood (εστατη — estathē). First aorist passive indicative of ιστημι — histēmi (intransitive), as in Revelation 8:3. “He stopped” on his way to war with the rest of the woman‘s seed. P Q read here εστατην — estathēn (I stood) when it has to be connected with chapter Rev 13.

Upon the sand (επι την αμμον — epi tēn ammon). The accusative case as in Revelation 7:1; Revelation 8:3, etc. Αμμος — Ammos is an old word for sand, for innumerable multitude in Revelation 20:8.

Out of the sea (εκ της ταλασσης — ek tēs thalassēs). See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα — diadēmata) see Revelation 12:3, only ten here, not seven as there.

Names of blasphemy (ονοματα βλασπημιας — onomata blasphēmias). See Revelation 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 τεος — theos constantly applied to them.

Like unto a leopard (ομοιον παρδαλει — homoion pardalei). Associative-instrumental case of παρδαλις — pardalis old word for panther, leopard, here only in N.T. The leopard (λεο παρδ — leoως αρκου — pard) was considered a cross between a panther and a lioness.

As the feet of a bear (αρκτος — hōs arkou). Old word, also spelled ως στομα λεοντος — arktos here only in N.T. From Daniel 7:4. No word in the Greek for “feet” before “bear.”

As the mouth of a lion (εδωκεν αυτωι ο δρακων — hōs stoma leontos). From Daniel 7:4. This beast combines features of the first three beasts in Daniel 7:2. 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 (διδωμι — edōken autōi ho drakōn). First aorist active indicative of αυτωι — didōmi (to give) and dative case autōi (the beast). The dragon works through this beast. The beast is simply Satan‘s agent. Satan claimed this power to Christ (Matthew 4:9; Luke 4:6) and Christ called Satan the prince of this world (John 12:31; John 14:30; John 16:11). So the war is on.

And I saw (και — kai). No verb (ειδον — eidon) in the old MSS., but clearly understood from Revelation 13:2.

As though it had been smitten (ως εσπαγμενην — hōs esphagmenēn). Perfect passive participle of σπαζω — sphazō as in Revelation 5:6, accusative singular agreeing with μιαν — mian (one of the heads), object of ειδον — eidon understood, “as though slain” (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in Revelation 5:6.

And his death-stroke was healed (και η πληγη αυτου ετεραπευτη — kai hē plēgē autou etherapeuthē). First aorist passive indicative of τεραπευω — therapeuō “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 Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound.

Wondered after the beast (εταυμαστη οπισω του τηριου — ethaumasthē opisō tou thēriou). First aorist passive (deponent) indicative of ταυμαζω — thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω — opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 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 τωι δρακοντι — prosekunēsan tōi drakonti). First aorist active indicative of προσκυνεω — proskuneō with dative case δρακοντι — drakonti (from δρακων — drakōn). They really worshipped Satan (the dragon) when “they worshipped the beast” (προσεκυνησαν τωι τηριωι — prosekunēsan tōi thēriōi) 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 τωι τηριωι — tis homoios tōi thēriōi̱). Associative-instrumental case after ομοιος — homoios An echo, perhaps parody, of like language about God in Exodus 15:11; Psalm 35:10; Psalm 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? (και τις δυναται πολεμησαι μετ αυτου — kai tis dunatai polemēsai met' autou̱). 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 (εδοτη αυτωι — edothē autōi). First aorist passive indicative of διδωμι — didōmi to give, as in next line and Revelation 13:7. Perhaps a reference to εδωκεν — edōken (he gave) in Revelation 13:4, 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 και βλασπημιας — laloun megala kai blasphēmias). Present active participle of λαλεω — laleō agreeing with στομα — stoma (nominative neuter singular and subject of εδοτη — edothē). The words are like Daniel‘s description of the Little Horn (Daniel 7:8, Daniel 7:20, Daniel 7:25) and like the description of Antiochus Epiphanes (1 Macc. 1:24). Cf. 2 Peter 2:11.

To continue (ποιησαι — poiēsai). First aorist active infinitive (epexegetic use) of ποιεω — poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας — mēnas months), or more likely in the sense of doing time, with μηνας — mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13.

For blasphemies (εις βλασπημιας — eis blasphēmias). “For the purpose of blasphemies.”

Against God (προς τον τεον — pros ton theon). “Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχεν — ēnoixen is probably constative, for he repeated the blasphemies, though the phrase (ανοιγω — anoigō to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Matthew 5:2; Acts 8:35). This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτου — tēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουντας — tous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both).

To make war with the saints and to overcome them (ποιησαι πολεμον μετα των αγιων και νικησαι αυτους — poiēsai polemon meta tōn hagiōn kai nikēsai autous). This clause with two epexegetical first aorist active infinitives (πολεμησαι — polemēsai and νικησαι — nikēsai) is omitted in A C P, but probably by ομοεοτελευτον — homoeoteleuton (like ending) because of the repetition of εδοτη — edothē The words seem to come from Daniel 7:21, Daniel 7:23. There was no escape from the beast‘s rule in the Mediterranean world. See Revelation 5:9 for the phrases here used, there for praise to the Lamb.

Shall worship him (προσκυνησουσιν αυτον — proskunēsousin auton). Future active of προσκυνεω — proskuneō with the accusative here as some MSS. in Revelation 13:4 (το τηριον — to thērion), both constructions in this book.

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

Hath not been written (γραπω — ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου — graphō permanent state, stands written.

In the book of life of the Lamb (του εσπαγμενου — en tōi bibliōi tēs zōēs tou arniou). See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 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 (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16.

If any one hath an ear (ει τις εχει ους — ei tis echei ous). Condition of first class, repetition of the saying in Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:29, etc.

If any man is for captivity (ει τις εις αιχμαλωσιαν — ei tis eis aichmalōsian). Condition of first class, but with no copula (εστιν — estin) expressed. For αιχμαλωσιαν — aichmalōsian (from αιχμαλωτος — aichmalōtos captive) see Ephesians 4:8, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. Jeremiah 15:2. The text is not certain, however.

If any man shall kill with the sword (ει τις εν μαχαιρηι αποκτενει — ei tis en machairēi apoktenei). First-class condition with future active of αποκτεινω — apokteinō not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Matthew 26:52.

Must he be killed (δει αυτον εν μαχαιρηι αποκταντηναι — dei auton en machairēi apoktanthēnai). First aorist passive infinitive of αποκτεινω — apokteinō The inevitable conclusion (δει — dei) of such conduct. The killer is killed.

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

Another beast (αλλο τηριον — allo thērion). Like the first beast (Revelation 13:1), not a ετερον τηριον — heteron thērion (a different beast).

Out of the earth (εκ της γης — ek tēs gēs). Not “out of the sea” as the first (Revelation 13:1), 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 — eichen). Imperfect active of εχω — echō Only two horns (not ten like the first, Revelation 13:1).

Like unto a lamb (ομοια αρνιωι — homoia arniōi). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but “he spake as a dragon” (ελαλει ως δρακων — elalei hōs drakōn). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep‘s clothing (Matthew 7:15).

He exerciseth (ποιει — poiei). Present active dramatic present of ποιεω — poieō In his sight (ενωπιον αυτου — enōpion autou). In the eye of the first beast who gets his authority from the dragon (Revelation 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 τηριον το πρωτον — hina proskunēsousin to thērion to prōton). Sub-final clause with ινα — hina after ποιει — poiei seen in John 11:37; Colossians 4:16; Revelation 3:9, usually with the subjunctive, but here with the future indicative as in Revelation 3:9. Note the accusative after προσκυνεω — proskuneō as in Revelation 13:8. Here the death-stroke of one of the heads (Revelation 13:3) 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 και πυρ ποιηι εκ του ουρανου καταβαινειν — hina kai pur poiēi ek tou ouranou katabainein). Purpose clause again with ινα — hina and the present active subjunctive of ποιεω — poieō and the object infinitive of καταβαινω — katabainō after ποιει — poiei Christ promised great signs to the disciples (John 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mark 13:22). So also Paul had pictured the power of the man of sin (2 Thessalonians 2:9). Elijah had called down fire from heaven (1 Kings 18:38; 2 Kings 1:10) and James and John had once even urged Jesus to do this miracle (Luke 9:54).

And he deceiveth (και πλαναι — kai planāi). Present active (dramatic) indicative of πλαναω — planaō the very thing that Jesus had said would happen (Matthew 24:24, “So as to lead astray” ωστε πλανασται — hōste planāsthai 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 (ποιησαι εικονα τωι τηριωι — poiēsai eikona tōi thēriōi). Indirect command (this first aorist active infinitive of ποιεω — poieō) after λεγων — legōn as in Acts 21:21, not indirect assertion. This “image” (εικων — eikōn for which word see Matthew 22:20; Colossians 1:15) of the emperor could be his head upon a coin (Mark 12:16), an imago painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase “the image of the beast,” occurs ten times in this book (Revelation 13:14, Revelation 13:15 ter; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4). Emperor-worship is the issue and that involves worship of the devil.

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

And lived (και εζησεν — kai ezēsen). “And he came to life” (ingressive first aorist active indicative of ζαω — zaō). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

To give breath to it (δουναι πνευμα αυτηι — dounai pneuma autēi). 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 — Pneuma here has its original meaning of breath or wind like πνευμα ζωης — pneuma zōēs (breath of life) in Revelation 11:11.

Even to the image (τηι εικονι — tēi eikoni). No “even” in the Greek, just apposition with αυτηι — autēi (her).

That should both speak and cause (ινα και λαλησηι και ποιησηι — hina kai lalēsēi kai poiēsēi). Final clause with ινα — hina and the first aorist active subjunctive of λαλεω — laleō and ποιεω — poieō Ventriloquism like that in Acts 16:16.

That should be killed (ινα αποκταντωσιν — hina apoktanthōsin). Sub-final clause with ινα — hina and the first aorist passive subjunctive of αποκτεινω — apokteinō after ποιησηι — poiēsēi as in Revelation 13:12 (future indicative).

As many as should not worship (οσοι εαν μη προσκυνησωσιν — hosoi ean mē proskunēsōsin). Indefinite relative clause with modal εαν — ean (= αν — an) and the first aorist active subjunctive of προσκυνεω — proskuneō with the accusative την εικονα — tēn eikona (some MSS. the dative). Note the triple use of “the image of the beast” in this sentence. “That refusal to worship the image of the emperor carried with it capital punishment in Trajan‘s time is clear from Pliny‘s letter to Trajan (X. 96)” (Charles).

He causeth all (same use of ποιεω — poieō as in Revelation 13:12, Revelation 13:15). Note article here with each class (the small and the great, etc.).

That there be given them (ινα δωσιν αυτοις — hina dōsin autois). Same use of ινα — hina after ποιεω — poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν — dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.

A mark (χαραγμα — charagma). Old word from χαρασσω — charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 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 — charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν — tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.

Upon their forehead (επι το μετωπον αυτων — epi to metōpon autōn). Accusative with επι — epi though genitive just before with χειρος — cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων — epi tōn metōpōn). Only in the Apocalypse in N.T.

That no man should be able to buy or to sell (ινα μη τις δυνηται αγορασαι η πωλησαι — hina mē tis dunētai agorasai ē pōlēsai). Final clause with ινα — hina and present middle subjunctive of δυναμαι — dunamai with aorist active infinitives. This is a regular boycott (Ramsay, Seven Letters, p. 106f.) against all not worshippers of the emperor.

Save (ει μη — ei mē). “If not,” “except.”

Even the name (το ονομα — to onoma). No “even,” just apposition with χαραγμα — charagma (the mark).

Or the number (η τον αριτμον — ē ton arithmon). The stamp (the mark) may bear either the name or the number of the beast. The name and the number are one and the same. They could write the name in numerals, for numbers were given by letters. Swete suggests that it was “according to a sort of γεματρια — gematria known to the Apocalyptist and his Asian readers, but not generally intelligible.”

Here is wisdom (ωδε η σοπια — hōde hē sophia). The puzzle that follows as in Revelation 17:9. See Ephesians 1:17 for “a spirit of wisdom and of understanding.”

He that understands (ο εχων νουν — ho echōn noun). “The one having intelligence” in such matters. Cf. the adverb νουνεχως — nounechōs (discreetly) in Mark 12:34.

Let him count (πσηπισατω — psēphisatō). First active imperative of πσηπιζω — psēphizō old verb (from πσηπος — psēphos pebble), to count, in N.T. only here and Luke 14:28.

The number of a man (αριτμος αντρωπου — arithmos anthrōpou). “A man‘s number.” But what man and what name?

Six hundred and sixty-six (εχακοσιοι εχηκοντα εχ — hexakosioi hexēkonta hex). Unfortunately some MSS. here read 616 instead of 666. All sorts of solutions are offered for this conundrum. Charles is satisfied with the Hebrew letters for Nero Caesar, which give 666, and with the Latin form of Nero (without the final n), which makes 616. Surely this is ingenious and it may be correct. But who can really tell?