07750
 \\Another sign\\ (\\allo smeion\\). "A second tableau following close
 upon the first and inseparable from it" (Swete). \\And behold\\ (\\kai\\
 \\idou\\). As often
 # 4:1; 6:2,5,8
 etc.). \\A great red dragon\\ (\\drakn megas purros\\). Homer uses this
 old word (probably from \\derkomai\\, 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 51:9; Job 26:12
 Behemoth
 # Job 40:15-24
 Leviathan
 # Isa 27:1
 the Serpent
 # Am 9:2
 In
 # Ps 74:13
 we read of "the heads of the dragons." On \\purros\\ (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\\ (\\hepta diadmata\\). Old word from \\diade\\ (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 \\stephanos\\
 (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

07751
 \\His tail\\ (\\h oura autou\\). See
 # 9:10,19
 \\Draweth\\ (\\surei\\). Present active indicative of \\sur\\, old verb, to
 drag, here alone in the Apocalypse, but see
 # Joh 21:8
 \\The third part of the stars\\ (\\to triton tn astern\\). Like a great
 comet is this monster. See
 # Da 8:10
 Perhaps only the third is meant to soften the picture as in
 # Re 8:7
 \\Did cast them\\ (\\ebalen autous\\). 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 11:32
 and after Christ's ascension
 # Mt 23:35
 \\Stood\\ (\\estken\\). Imperfect active of a late verb, \\stk\\, from the
 perfect \\hestka\\ of \\histmi\\, graphic picture of the dragon's
 challenge of the woman who is about to give birth. \\When she was\\
 \\delivered\\ (\\hotan teki\\). Indefinite temporal clause with \\hotan\\
 and the second aorist active subjunctive of \\tikt\\, "whenever she
 gives birth." \\That he might devour\\ (\\hina kataphagi\\). Purpose
 clause with \\hina\\ and the second aorist active subjunctive of
 \\katesthi\\, 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.

07752
 \\She was delivered of a son\\ (\\eteken huion\\). Literally, "she bore a
 son" (second aorist active indicative of \\tikt\\). \\A man child\\
 (\\arsen\\). So A C with the neuter \\teknon\\ or \\paidion\\ in mind, as
 often in O.T. (\\eteken arsen\\,
 # Ex 1:16; 2:2; Le 12:2,7; Isa 66:7; Jer 20:15
 etc.), but P and some cursives read \\arsena\\ (masculine
 accusative), as in verse
 # 13
 (\\ton arsena\\), while Aleph Q have \\arrena\\. The word is old (either
 \\arsn\\ or \\arrn\\), as in
 # Mt 19:4
 only in this chapter in the Apocalypse. It is really redundant
 after \\huion\\ (son), as in Tob. 6:12 (Aleph). \\Who is to rule all\\
 \\the nations with a rod of iron\\ (\\hos mellei poimainein panta ta\\
 \\ethn en rabdi sidri\\). 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\\ (\\hrpasth\\). First aorist
 passive indicative of \\harpaz\\, 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).

07753
 \\Fled into the wilderness\\ (\\ephugen eis tn ermon\\). Second aorist
 active indicative of \\pheug\\. 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 8:2
 (wanderings of Israel in the wilderness),
 # 1Ki 17:2
 and
 # 19:3
 (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\\ (\\hopou--ekei\\). Hebrew redundancy (where--there) as in
 # 3:8; 8:9,9; 13:8,12; 17:9; 20:8
 \\Prepared\\ (\\htoimasmenon\\). Perfect passive predicate participle of
 \\hetoimaz\\, for which verb see
 # Mt 20:23; Re 8:6; 9:7,15; 16:12; 19:7; 21:2
 and for its use with \\topos\\
 # Joh 14:2
 and for the kind of fellowship meant by it
 # Ps 31:21; 2Co 13:13; Col 3:3; 1Jo 1:3
 \\Of God\\ (\\apo tou theou\\). "From (by) God," marking the source as
 God
 # 9:18; Jas 1:13
 This anticipatory symbolism is repeated in
 # 12:13
 \\That there they may nourish her\\ (\\hina ekei trephsin autn\\).
 Purpose clause with \\hina\\ and the present for continued action:
 active subjunctive according to A P though C reads \\trephousin\\,
 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 \\trephetai\\ (is nourished). The stereotyped phrase
 occurs here, as in
 # 11:2
 for the length of the dragon's power, repeated in
 # 12:14
 in more general terms and again in
 # 13:5

07754
 \\There was war in heaven\\ (\\egeneto polemos en ti ourani\\). "There
 came to be war in heaven" (\\egeneto\\, not \\n\\). "Another \\tableau\\,
 not a \\smeion\\ (vv.
 # 1,3
 but consequent upon the two \\smeia\\ which precede it. The birth
 and rapture of the Woman's Son issue in a war which invades the
 \\epourania\\" (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 22:1; Job 1; 2; Zec 3:1
 \\Michael and his angels\\ (\\ho Michal kai hoi aggeloi autou\\). The
 nominative here may be in apposition with \\polemos\\, but it is an
 abnormal construction with no verb, though \\egeneto\\ (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\\ (\\tou polemsai\\). This genitive articular
 infinitive is another grammatical problem in this sentence. If
 \\egeneto\\ (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\\ (\\meta tou drakontos\\). On the use of \\meta\\ with
 \\poleme\\ 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 11:14
 \\Warred\\ (\\epolemsen\\). Constative aorist active indicative of
 \\poleme\\, picturing the whole battle in one glimpse.

07755
 \\And they prevailed not\\ (\\kai ouk ischusan\\). Here \\kai\\ equals "and
 yet" or "but." A few MSS. read the singular \\ischusen\\ like
 \\epolemsen\\, but wrongly so. \\Neither was their place found any\\
 \\more\\ (\\oude topos heureth autn eti\\). First aorist passive
 indicative of \\heurisk\\, to find. Probably \\autn\\ is the objective
 genitive (place for them), just as in
 # 20:11
 \\autois\\ (dative, for them) is used with \\topos ouch heureth\\. 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.

07756
 \\Was cast down\\ (\\eblth\\). Effective first aorist passive
 indicative of \\ball\\, 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 \\drakn\\ 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 3:1
 and called \\archaios\\ (from \\arch\\, beginning), as Jesus said that
 the devil was a murderer "from the beginning"
 # Joh 8:44
 Both \\diabolos\\ (slanderer) and Satan (\\Satans\\) are common in N.T.
 for this great dragon and old serpent, the chief enemy of
 mankind.
 See note on "Mt 4:1"
 See note on "Re 2:10"
  for \\diabolos\\ and
 # Lu 10:18
 for \\Satans\\. \\The deceiver of the whole world\\ (\\ho plann tn\\
 \\oikoumenn holn\\). This is his aim and his occupation, pictured
 here by the nominative articular present active participle of
 \\plana\\, 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\\ (\\eblth eis tn gn\\). Effective
 aorist repeated from the beginning of the verse. "The earth was
 no new sphere of Satan's working" (Swete). \\Were cast down\\
 (\\eblthsan\\). Triple use of the same verb applied to Satan's
 minions. The expulsion is complete.

07757
 \\A great voice saying\\ (\\phnn megaln legousan\\). Accusative after
 \\kousa\\ in this phrase as in
 # 5:11; 10:4; 14:2; 18:4
 but the genitive \\phns legouss\\ 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\\ (\\arti egeneto\\).
 \\Arti\\
 # Joh 13:33
 shows how recent the downfall of Satan here proleptically
 pictured as behind us in time (aorist tense \\egeneto\\). \\The\\
 \\salvation\\ (\\h stria\\). Here "the victory" as in
 # 7:10; 19:1
 \\The power\\ (\\h dunamis\\). Gods power over the dragon (cf.
 # 7:12; 11:17; 19:1
 \\The kingdom\\ (\\h basileia\\). "The empire of God" as in
 # 11:15
 \\The authority of his Christ\\ (\\h exousia tou Christou autou\\).
 Which Christ received from the Father
 # Mt 28:18; Joh 17:2
 See
 # 11:15
 # Ps 2:2
 for "his Anointed." \\The accuser\\ (\\ho katgr\\). The regular form,
 \\katgoros\\, occurs in
 # Joh 8:10; Ac 23:30,35; 25:16,18
 and in many MSS. here in
 # Re 12:10
 but A reads \\katgr\\, 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 \\diakn\\ appears as a vernacular
 form of \\diakonos\\. 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\\ (\\tn adelphn hmn\\).
 The saints still on earth battling with Satan and his devices.
 \\Which accuseth them\\ (\\ho katgorn autous\\). Articular present
 active participle of \\katgore\\, 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 1:6
 \\Day and night\\ (\\hmeras kai nuktos\\). Genitive of time. "By day and
 by night."

07758
 \\They overcame him\\ (\\autoi eniksan\\). First aorist active
 indicative of \\nika\\, 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\\ (\\dia to\\
 \\haima tou arniou\\). As in
 # 1:5; 5:6,9; 7:14
 The blood of Christ is here presented by \\dia\\ as the ground for
 the victory and not the means, as by \\en\\ in
 # 1:5; 5:9
 Both ideas are true, but \\dia\\ 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 11:21; Heb 2:18
 "Thus the Lamb is the true \\sungoros\\ (like Michael) of the New
 Israel, its \\parakltos pros ton patera\\
 # 1Jo 2:1
 " (Swete). \\Because of the Word of their testimony\\ (\\dia ton logon\\
 \\ts marturias autn\\). The same use of \\dia\\, "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\\ (\\ouk gapsan ten psuchn autn achri\\
 \\thanatou\\). First aorist active indicative of \\agapa\\. They did
 resist "unto blood" (\\mechris haimatos\\
 # 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 1:20
 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.

07759
 \\Therefore\\ (\\dia touto\\). "For this reason" as in
 # 7:15; 18:8
 (15 times in John's Gospel, Charles notes). It points back to
 verse
 # 10
 \\Rejoice\\ (\\euphrainesthe\\). Present middle imperative of \\euphrain\\
 as in
 # 11:10; 18:20
 \\O heavens\\ (\\hoi ouranoi\\). Plural here alone in the Apocalypse,
 though common elsewhere in the N.T. Satan is no longer in the
 heavens. \\They that dwell therein\\ (\\hoi en autois sknountes\\).
 Present active articular participle of \\skno\\ (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\\ (\\ouai tn gn kai tn thalassan\\). The accusative after \\ouai\\
 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\\ (\\kateb\\). Second aorist (effective) active
 indicative of \\katabain\\, "did go down." \\But a short time\\ (\\oligon\\
 \\kairon\\). Accusative of extent of time, "a little time." The
 devil's departure from his warfare in the heavens reveals (\\eids\\,
 knowing, perfect active participle) to him that his time for
 doing harm to men is limited, and hence his great wrath (\\thumon\\,
 boiling rage).

07760
 \\He persecuted\\ (\\edixen\\). First aorist active participle of \\dik\\,
 to pursue, to chase, hostile pursuit here as in
 # Mt 5:10; 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\\
 (\\htis\\). "Which very one."

07761
 \\There were given\\ (\\edothsan\\). As in
 # 8:2; 9:1,3
 \\The two wings of the great eagle\\ (\\hai duo pteruges tou aetou tou\\
 \\megalou\\). 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\\ (\\hina pettai\\). Purpose clause with \\hina\\ and
 present middle subjunctive of \\petomai\\, 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
 \\ekei\\ with \\hopou\\, the "time and times, and half a time" (\\kairon\\
 \\kai kairous kai hmisu\\), 1260 days, but with \\trephetai\\ (present
 passive indicative) instead of \\trephsin\\ (general plural of the
 present active subjunctive), and with the addition of "from the
 face of the serpent" (\\apo prospou tou ophes\\), 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.

07762
 \\Water as a flood\\ (\\hudr hs potamon\\). "Water as a river,"
 accusative case after \\ebalen\\ (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\\ (\\hina autn\\
 \\potamophorton poisi\\). Purpose clause with \\hina\\ and the first
 aorist active subjunctive of \\poie\\. For this use of \\poie\\ see
 # 17:16
 This compound verbal \\potamophorton\\ in the predicate accusative
 (\\potamos\\, river, \\phorton\\ from \\phore\\, 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."

07763
 \\Helped the woman\\ (\\ebothsen ti gunaiki\\). First aorist active
 indicative of \\bothe\\, 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\\ (\\katepien\\). Second aorist
 active indicative of \\katapin\\, literally "drank down."

07764
 \\Waxed wroth\\ (\\rgisth\\). First aorist (ingressive) passive
 indicative of \\orgizomai\\, "became angry." \\With the woman\\ (\\epi ti\\
 \\gunaiki\\). "At the woman," "because of the woman." \\Went away\\
 (\\aplthen\\). "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" (\\tn\\
 \\trountn tas entolas tou theou kai echontn tn marturian\\
 \\Isou\\). These two marks excite the wrath of the devil then and
 always. Cf.
 # 1:9; 6:9; 14:12; 19:10; 20:4

07765
 \\He stood\\ (\\estath\\). First aorist passive indicative of \\histmi\\
 (intransitive), as in
 # 8:3
 "He stopped" on his way to war with the rest of the woman's seed.
 P Q read here \\estathn\\ (I stood) when it has to be connected with
 chapter
 # Re 13
 \\Upon the sand\\ (\\epi tn ammon\\). The accusative case as in
 # 7:1; 8:3
 etc. \\Ammos\\ is an old word for sand, for innumerable multitude in
 # 20:8

 \\Out of the sea\\ (\\ek ts thalasss\\). 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" (\\diadmata\\) see
 # 12:3
 only ten here, not seven as there. \\Names of blasphemy\\ (\\onomata\\
 \\blasphmias\\). 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 \\theos\\ constantly applied to them.

07766
 \\Like unto a leopard\\ (\\homoion pardalei\\). Associative-instrumental
 case of \\pardalis\\, old word for panther, leopard, here only in
 N.T. The leopard (\\leo, pard\\) was considered a cross between a
 panther and a lioness. \\As the feet of a bear\\ (\\hs arkou\\). Old
 word, also spelled \\arktos\\, here only in N.T. From
 # Da 7:4
 No word in the Greek for "feet" before "bear." \\As the mouth of a\\
 \\lion\\ (\\hs stoma leontos\\). From
 # Da 7:4
 This beast combines features of the first three beasts in
 # Da 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\\ (\\edken auti ho drakn\\).
 First aorist active indicative of \\didmi\\ (to give) and dative
 case \\auti\\ (the beast). The dragon works through this beast. The
 beast is simply Satan's agent. Satan claimed this power to Christ
 # 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.

07767
 \\And I saw\\ (\\kai\\). No verb (\\eidon\\) in the old MSS., but clearly
 understood from verse
 # 2
 \\As though it had been smitten\\ (\\hs esphagmenn\\). Perfect passive
 participle of \\sphaz\\, as in
 # 5:6
 accusative singular agreeing with \\mian\\ (one of the heads), object
 of \\eidon\\ understood, "as though slain" (so the word means in
 seven other instances in the book). There is a reference to the
 death and new life of the Lamb in
 # 5:6
 \\And his death-stroke was healed\\ (\\kai h plg autou\\
 \\etherapeuth\\). First aorist passive indicative of \\therapeu\\. "The
 stroke of death" (that led to death). Apparently refers to the
 death of Nero in June 68 A.D. by his own hand. But after his
 death pretenders arose claiming to be Nero _redivivus_ even as
 late as 89 (Tacitus, _Hist_. i. 78, ii. 8, etc.). John seems to
 regard Domitian as Nero over again in the persecutions carried on
 by him. The distinction is not always preserved between the beast
 (Roman Empire) and the seven heads (emperors), but in
 # 17:10
 the beast survives the loss of five heads. Here it is the
 death-stroke of one head, while in verses
 # 12,14
 the beast himself receives a mortal wound. \\Wondered after the\\
 \\beast\\ (\\ethaumasth opis tou thriou\\). First aorist passive
 (deponent) indicative of \\thaumaz\\, to wonder at, to admire, as in
 # 17:8
 For this pregnant use of \\opis\\ 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.

07768
 \\They worshipped the dragon\\ (\\prosekunsan ti drakonti\\). First
 aorist active indicative of \\proskune\\, with dative case \\drakonti\\
 (from \\drakn\\). They really worshipped Satan (the dragon) when
 "they worshipped the beast" (\\prosekunsan ti thrii\\) or any one
 of the heads (like Caligula, Nero, Domitian) of the beast. The
 beast is merely the tool of the devil for worship. Recall the
 fact that the devil even proposed that Jesus worship him.
 Emperor-worship, like all idolatry, was devil-worship. The same
 thing is true today about self-worship (humanism or any other
 form of it). \\Who is like unto the beast?\\ (\\tis homoios ti\\
 \\thrii;\\). Associative-instrumental case after \\homoios\\. An echo,
 perhaps parody, of like language about God in
 # 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?\\
 (\\kai tis dunatai polemsai met' autou;\\). Worship of the devil and
 the devil's agent is justified purely on the ground of brute
 force. It is the doctrine of Nietzsche that might makes right.

07769
 \\There was given to him\\ (\\edoth auti\\). First aorist passive
 indicative of \\didmi\\, to give, as in next line and verse
 # 7
 Perhaps a reference to \\edken\\ (he gave) in verse
 # 4
 where the dragon (Satan) gave the beast his power. The ultimate
 source of power is God, but the reference seems to be Satan here.
 \\Speaking great things and blasphemies\\ (\\laloun megala kai\\
 \\blasphmias\\). Present active participle of \\lale\\, agreeing with
 \\stoma\\ (nominative neuter singular and subject of \\edoth\\). The
 words are like Daniel's description of the Little Horn
 # 7:8,20,25
 and like the description of Antiochus Epiphanes (I Macc. 1:24).
 Cf.
 # 2Pe 2:11
 \\To continue\\ (\\poisai\\). First aorist active infinitive (epexegetic
 use) of \\poie\\, either in the sense of working (signs), as in
 # Da 8:12-14
 with the accusative of duration of time (\\mnas\\ months), or more
 likely in the sense of doing time, with \\mnas\\ as the direct
 object as in
 # Mt 20:12; Ac 20:3; Jas 4:13

07770
 \\For blasphemies\\ (\\eis blasphmias\\). "For the purpose of
 blasphemies." \\Against God\\ (\\pros ton theon\\). "Face to face with
 God" in sheer defiance, like Milton's picture of Satan in
 _Paradise Lost_. See
 # Da 7:25; 8:10
 The aorist \\noixen\\ is probably constative, for he repeated the
 blasphemies, though the phrase (\\anoig\\ to stoma, to open the
 mouth) is normally ingressive of the beginning of an utterance
 # 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," \\tn sknn autou\\,
 # 7:15; 12:12; 21:3
 and against "them that dwell in the heaven" (\\tous en ti ourani\\
 \\sknountas\\), the same phrase of
 # 12:12
 (either angels or the redeemed or both).

07771
 \\To make war with the saints and to overcome them\\ (\\poisai polemon\\
 \\meta tn hagin kai niksai autous\\). This clause with two
 epexegetical first aorist active infinitives (\\polemsai\\ and
 \\niksai\\) is omitted in A C P, but probably by \\homoeoteleuton\\
 (like ending) because of the repetition of \\edoth\\. The words seem
 to come from
 # 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.

07772
 \\Shall worship him\\ (\\proskunsousin auton\\). Future active of
 \\proskune\\ with the accusative here as some MSS. in
 # 13:4
 (\\to thrion\\), both constructions in this book. \\Whose\\
 (\\hou--autou\\). Redundant use of genitive \\autou\\ (his) with \\hou\\
 (whose) as common in this book, and singular instead of plural
 \\hn\\ with antecedent \\pantes\\ (all, plural), thus calling attention
 to the responsibility of the individual in emperor-worship. \\Hath\\
 \\not been written\\ (\\ou gegraptai\\). Perfect passive indicative of
 \\graph\\, permanent state, stands written. \\In the book of life of\\
 \\the Lamb\\ (\\en ti biblii ts zs tou arniou\\). See
 # 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\\ (\\tou esphagmenou\\ (for which see
 # 5:6
 \\apo katabols kosmou\\). For the phrase \\apo katabols kosmou\\ (not
 in the LXX) there are six other N.T. uses
 # Mt 13:35
 without \\kosmou\\;
 # 25:34; Lu 11:50; Heb 4:3; 9:26; Re 17:8
 and for \\pro katabols kosmou\\ three
 # Joh 17:24; Eph 1:4; 1Pe 1:20
 It is doubtful here whether it is to be taken with \\tou\\
 \\esphagmenou\\ (cf.
 # 1Pe 1:20
 or with \\gegraptai\\ as in
 # Re 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
 # Joh 3:16

07773
 \\If any one hath an ear\\ (\\ei tis echei ous\\). Condition of first
 class, repetition of the saying in
 # 2:7,11,17,29
 etc.

07774
 \\If any man is for captivity\\ (\\ei tis eis aichmalsian\\). Condition
 of first class, but with no copula (\\estin\\) expressed. For
 \\aichmalsian\\ (from \\aichmaltos\\ captive) see
 # 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\\ (\\ei tis en machairi apoktenei\\). First-class condition with
 future active of \\apoktein\\, not future passive, for it is a
 picture of the persecutor drawn here like that by Jesus in
 # Mt 26:52
 \\Must he be killed\\ (\\dei auton en machairi apoktanthnai\\). First
 aorist passive infinitive of \\apoktein\\. The inevitable conclusion
 (\\dei\\) of such conduct. The killer is killed. \\Here\\ (\\hde\\). In this
 attitude of submission to the inevitable. For \\hde\\ see
 # 13:18; 14:12; 17:9
 "Faith" (\\pistis\\) here is more like faithfulness, fidelity.

07775
 \\Another beast\\ (\\allo thrion\\). Like the first beast (verse
 # 1
 not a \\heteron thrion\\ (a different beast). \\Out of the earth\\ (\\ek\\
 \\ts gs\\). Not "out of the sea" as the first (verse
 # 1
 perhaps locating him in Asia Minor without world-wide scope, but
 plainly the agent of the first beast and so of the dragon. \\He\\
 \\had\\ (\\eichen\\). Imperfect active of \\ech\\. Only two horns (not ten
 like the first, verse
 # 1
 \\Like unto a lamb\\ (\\homoia arnii\\). Usual construction. Only the
 two horns of a young lamb and without the ferocity of the other
 beast, but "he spake as a dragon" (\\elalei hs drakn\\). Gunkel and
 Charles confess their inability to make anything out of this
 item. But Swete thinks that he had the roar of a dragon with all
 the looks of a lamb (weakness and innocence). Cf. the wolves in
 sheep's clothing
 # Mt 7:15

07776
 \\He exerciseth\\ (\\poiei\\). Present active dramatic present of \\poie\\.
 In his sight (\\enpion autou\\). In the eye of the first beast who
 gets his authority from the dragon
 # 13:2
 The second beast carries on the succession of authority from the
 dragon and the first beast. It has been a common Protestant
 interpretation since the Reformation of Luther to see in the
 first beast Pagan Rome and in the second beast Papal Rome. There
 is undoubted verisimilitude in this interpretation, but it is
 more than doubtful if any such view comes within the horizon of
 the imagery here. Ramsay takes the first beast to be the power of
 imperial Rome and the second beast to be the provincial power
 which imitated Rome in the persecutions. \\To worship the first\\
 \\beast\\ (\\hina proskunsousin to thrion to prton\\). Sub-final
 clause with \\hina\\ after \\poiei\\ seen in
 # 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 \\proskune\\ as in verse
 # 8
 Here the death-stroke of one of the heads (verse
 # 3
 is ascribed to the beast. Clearly the delegated authority of the
 provincial priests of the emperor-worship is rigorously enforced,
 if this is the correct interpretation.

07777
 \\That he should even make fire come down out of heaven\\ (\\hina kai\\
 \\pur poii ek tou ouranou katabainein\\). Purpose clause again with
 \\hina\\ and the present active subjunctive of \\poie\\ and the object
 infinitive of \\katabain\\ after \\poiei\\. Christ promised great signs
 to the disciples
 # 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

07778
 \\And he deceiveth\\ (\\kai plani\\). Present active (dramatic)
 indicative of \\plana\\, the very thing that Jesus had said would
 happen
 # Mt 24:24
 "So as to lead astray" \\hste plansthai\\, the word used here, if
 possible the very elect). It is a constant cause for wonder, the
 gullibility of the public at the hands of new charlatans who
 continually bob up with their pipe-dreams. \\That they should make\\
 \\an image to the beast\\ (\\poisai eikona ti thrii\\). Indirect
 command (this first aorist active infinitive of \\poie\\) after
 \\legn\\ as in
 # Ac 21:21
 not indirect assertion. This "image" (\\eikn\\, 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\\ (\\tn plgn ts machairs\\). This
 language can refer to the death of Nero by his own sword. \\And\\
 \\lived\\ (\\kai ezsen\\). "And he came to life" (ingressive first
 aorist active indicative of \\za\\). Perhaps a reference to Domitian
 as a second Nero in his persecution of Christians.

07779
 \\To give breath to it\\ (\\dounai pneuma auti\\). This second beast,
 probably a system like the first (not a mere person), was endowed
 with the power to work magical tricks, as was true of Simon Magus
 and Apollonius of Tyana and many workers of legerdemain since.
 \\Pneuma\\ here has its original meaning of breath or wind like
 \\pneuma zs\\ (breath of life) in
 # 11:11
 \\Even to the image\\ (\\ti eikoni\\). No "even" in the Greek, just
 apposition with \\auti\\ (her). \\That should both speak and cause\\
 (\\hina kai lalsi kai poisi\\). Final clause with \\hina\\ and the
 first aorist active subjunctive of \\lale\\ and \\poie\\. Ventriloquism
 like that in
 # Ac 16:16
 \\That should be killed\\ (\\hina apoktanthsin\\). Sub-final clause with
 \\hina\\ and the first aorist passive subjunctive of \\apoktein\\, after
 \\poisi\\, as in verse
 # 12
 (future indicative). \\As many as should not worship\\ (\\hosoi ean m\\
 \\proskunssin\\). Indefinite relative clause with modal \\ean\\ (= \\an\\)
 and the first aorist active subjunctive of \\proskune\\ with the
 accusative \\tn eikona\\ (some MSS. the dative). Note the triple use
 of "the image of the beast" in this sentence. "That refusal to
 worship the image of the emperor carried with it capital
 punishment in Trajan's time is clear from Pliny's letter to
 Trajan (X. 96)" (Charles).

07780
 \\He causeth all\\ (same use of \\poie\\ as in
 # 12,15
 Note article here with each class (the small and the great,
 etc.). \\That there be given them\\ (\\hina dsin autois\\). Same use of
 \\hina\\ after \\poie\\ as in
 # 12,15
 only here with indefinite plural \\dsin\\ (second aorist active
 subjunctive), "that they give themselves," as in
 # 10:11; 12:6; 16:15
 \\A mark\\ (\\charagma\\). Old word from \\charass\\, 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 \\charagma\\ 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
 \\tephillin\\ (phylacteries) which the Jew wore on his left hand and
 on his forehead. At any rate, this "mark of the beast" was
 necessary for life and all social and business relations. On the
 right hand, that is in plain sight. \\Upon their forehead\\ (\\epi to\\
 \\metpon autn\\). Accusative with \\epi\\, though genitive just before
 with \\cheiros\\ (hand). See already
 # 7:3; 9:4
 (genitive \\epi tn metpn\\). Only in the Apocalypse in N.T.

07781
 \\That no man should be able to buy or to sell\\ (\\hina m tis duntai\\
 \\agorasai  plsai\\). Final clause with \\hina\\ and present middle
 subjunctive of \\dunamai\\ with aorist active infinitives. This is a
 regular boycott (Ramsay, _Seven Letters_, p. 106f.) against all
 not worshippers of the emperor. \\Save\\ (\\ei m\\). "If not," "except."
 \\Even the name\\ (\\to onoma\\). No "even," just apposition with
 \\charagma\\ (the mark). \\Or the number\\ (\\ ton arithmon\\). The stamp
 (the mark) may bear either the name or the number of the beast.
 The name and the number are one and the same. They could write
 the name in numerals, for numbers were given by letters. Swete
 suggests that it was "according to a sort of \\gematria\\ known to
 the Apocalyptist and his Asian readers, but not generally
 intelligible."

07782
 \\Here is wisdom\\ (\\hde h sophia\\). The puzzle that follows as in
 # 17:9
 See
 # Eph 1:17
 for "a spirit of wisdom and of understanding." \\He that\\
 \\understands\\ (\\ho echn noun\\). "The one having intelligence" in
 such matters. Cf. the adverb \\nounechs\\ (discreetly) in
 # Mr 12:34
 \\Let him count\\ (\\psphisat\\). First active imperative of \\psphiz\\,
 old verb (from \\psphos\\ pebble), to count, in N.T. only here and
 # Lu 14:28
 \\The number of a man\\ (\\arithmos anthrpou\\). "A man's number." But
 what man and what name? \\Six hundred and sixty-six\\ (\\hexakosioi\\
 \\hexkonta hex\\). Unfortunately some MSS. here read 616 instead of
 666. All sorts of solutions are offered for this conundrum.
 Charles is satisfied with the Hebrew letters for Nero Caesar,
 which give 666, and with the Latin form of Nero (without the
 final n), which makes 616. Surely this is ingenious and it may be
 correct. But who can really tell?

07783
 \\The Lamb\\ (\\to arnion\\). See
 # 5:6; 7:17; 12:11; 13:8
 and is in contrast with the anarthrous \\arnion\\ in
 # 13:11
 This proleptic vision of the Lamb "standing on the mount Zion"
 (\\hestos epi to oros Sin\\, second perfect active participle neuter
 of \\histmi\\ with \\epi\\ 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\\ (\\hekaton tesserakonta\\
 \\tessares chiliades\\). "Thousands" literally (\\chilias\\ feminine word
 for a thousand and so \\echousai\\ feminine plural). For the 144,000
 see
 # 7:5,8
 though some scholars seek a distinction somehow.

07784
 \\As a voice of many waters\\ (\\hs phnn hudatn polln\\). For which
 see
 # 1:15
 \\Of a great thunder\\ (\\bronts megals\\). For which see
 # 6:1; 19:6
 For this voice out of heaven see
 # 10:4; 14:15; 18:4
 and note accusative with \\kousa\\. \\As the voice of harpers harping\\
 \\with their harps\\ (\\hs kitharidn kitharizontn en tais kitharais\\
 \\autn\\). Triple use of \\kithara\\
 # 5:8
 \\kitharidn\\
 # 18:22
 \\kitharizontn\\ (old verb \\kithariz\\, in N.T. only here and
 # 1Co 14:7
 Wonderful melody in this chorus by the angels, not by the
 144,000.

07785
 \\They sing as it were a new song\\ (\\aidousin hs idn kainn\\). See
 # 5:9
 for this phrase (cognate accusative) save that here \\hs\\ (as if)
 is added. There the new song was sung by the four living
 creatures and the elders, but here "before" (\\enpion\\) them and so
 apparently by the throng who were themselves redeemed by the
 Lamb. \\No man could learn the song save\\ (\\oudeis edunato mathein\\
 \\tn idn ei m\\). Imperfect (\\edunato\\) of \\dunamai\\ and second
 aorist (ingressive) active infinitive of \\manthan\\. 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\\ (\\hoi gorasmenoi apo ts gs\\). Perfect
 passive articular participle of \\agoraz\\, purchased by the blood
 of the Lamb
 # 5:9
 masculine plural in apposition with \\chiliades\\ (thousands)
 feminine plural
 # 7:5,8; 14:1
 \\Apo\\ (from) here, though \\ek\\ (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.

07786
 \\Were not defiled with women\\ (\\meta gunaikn ouk emolunthsan\\).
 First aorist passive indicative of \\molun\\, 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\\ (\\parthenoi gar eisin\\).
 \\Parthenos\\ 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\\ (\\hopou an\\
 \\hupagei\\). Indefinite local clause with modal \\an\\ and the present
 active indicative of \\hupag\\. 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\\ (\\gorasthsan apo tn anthrpn\\).
 First aorist passive indicative of \\agoraz\\, repeating the close
 of verse
 # 3
 \\First fruits\\ (\\aparch\\). 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

07787
 \\Was found no lie\\ (\\ouch heureth pseudos\\). First aorist passive
 indicative of \\heurisk\\. In
 # 1Pe 2:23
 this passage
 # Isa 53:9
 is quoted with \\dolos\\ (deceit, guile) instead of \\pseudos\\ (lie),
 but the difference is not great. \\Without blemish\\ (\\ammoi\\). Alpha
 privative and \\mmos\\ (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

07788
 \\Another angel\\ (\\allon aggelon\\). 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" (\\petomenon en\\
 \\mesouranmati\\), 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\\ (\\echonta\\). Accusative singular agreeing with \\aggelon\\
 like \\petomenon\\ (flying), but \\legn\\ in verse
 # 7
 is nominative, as if a new sentence like \\legn\\ in
 # 4:1
 \\An eternal gospel\\ (\\euaggelion ainion\\). The only use of
 \\euaggelion\\ in John's writings, though the verb \\euaggelisai\\ (first
 aorist active infinitive epexegetical with \\echonta\\ like
 # Joh 16:12
 occurs here and in
 # 10:7
 Here it is not \\to euaggelion\\ (the gospel), but merely a
 proclamation of God's eternal (\\ainios\\ 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 \\epi\\ (with accusative
 after \\euaggelisai\\ and the genitive with \\gs\\). See
 # 5:9
 for the races, etc.

07789
 \\And he saith\\ (\\legn\\). See above. \\Fear God\\ (\\phobthte ton\\
 \\theon\\). First aorist passive (deponent) imperative of \\phobeomai\\,
 here transitive with the accusative as in
 # Lu 12:5
 It is a call to judgment with no hope offered except by
 implication
 # Ac 14:15
 \\Give him glory\\ (\\dote auti doxan\\). Second aorist active
 indicative of \\didmi\\. For the phrase see
 # 11:13
 \\The hour is come\\ (\\h hra lthen\\). Second aorist (prophetic use)
 active indicative of \\erchomai\\. Common idiom in John's Gospel
 # 2:4; 4:21,23; 5:25,28; 7:30
 etc.). \\Worship\\ (\\proskunsate\\). First aorist active imperative of
 \\proskune\\ 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

07790
 \\Another, a second angel\\ (\\allos deuteros aggelos\\). This second
 angel "followed" (\\kolouthsen\\, first aorist active indicative of
 \\akolouthe\\) and interpreted in part the first one. \\Fallen,\\
 \\fallen\\ (\\epesen, epesen\\). Prophetic aorist active indicative of
 \\pipt\\, 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 \\peptken, peptken\\ (perfect). \\Babylon the\\
 \\great\\ (\\Babuln h magal\\). The adjective \\megal\\ occurs with
 \\Babuln\\ 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\\ (\\pepotiken\\). Perfect active
 indicative of \\potiz\\, old causative verb (from \\potos\\ 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

07791
 \\A third\\ (\\tritos\\). "The third of this succession of herald angels
 denounces the Caesar-worshippers" (Swete). Cf.
 # 13:12
 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\\ (\\ei tis proskunei\\
 \\to thrion kai tn eikona autou\\). Condition of first class
 challenging those afraid of the beast. Note accusative (\\thrion\\)
 after \\proskunei\\, not dative as in verse
 # 7
 \\And receiveth a mark\\ (\\kai lambanei charagma\\). 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

07792
 \\He also shall drink\\ (\\kai autos pietai\\). Future middle of \\pin\\.
 Certainty for him as for Babylon and her paramours
 # 16:17
 \\Of the wine of the wrath of God\\ (\\ek tou oinou tou thumou tou\\
 \\theou\\). Note \\ek\\ (partitive) after \\pietai\\. In
 # 16:19; 19:15
 we have both \\thumou\\ and \\orgs\\ (wrath of the anger of God). The
 white heat of God's anger, held back through the ages, will be
 turned loose. \\Prepared unmixed\\ (\\tou kekerasmenou akratou\\). A bold
 and powerful oxymoron, "the mixed unmixed." \\Akratos\\ is an old
 adjective (alpha privative and \\kerannumi\\ 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 \\kerannumi\\) with
 spices to make it still stronger (cf.
 # Ps 75:9
 \\In the cup of his anger\\ (\\en ti potrii ts orgs autou\\). Both
 \\thumos\\ (vehement fury) and \\org\\ (settled indignation). \\He shall\\
 \\be tormented\\ (\\basanisthsetai\\). Future passive of \\basaniz\\. See
 # 9:5; 11:10
 \\With fire and brimstone\\ (\\en puri kai theii\\). 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\\ (\\enpion aggeln hagin kai enpion tou arniou\\). This holy
 environment adds to the punishment.

07793
 \\The smoke of their torment\\ (\\ho kapnos tou basanismou autn\\). See
 # 9:5
 for \\basanismos\\, only there it was a limited penalty, here it is
 "for ever and ever" (\\eis ainas ainn\\, unto ages of ages). See
 also
 # 18:9; 19:3; 20:10
 \\They have no rest\\ (\\ouk echousin anapausin\\). 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

07794
 \\Here is the patience of the saints\\ (\\Hde h hupomon tn hagin\\
 \\estin\\). 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\\ (\\hoi\\
 \\trountes\\). In apposition with \\tn hagin\\ (genitive), though
 nominative, a frequent anacoluthon in this book
 # 2:20
 etc.). Cf.
 # 12:17
 \\The faith of Jesus\\ (\\tn pistin Isou\\). "The faith in Jesus"
 (objective genitive) as in
 # 2:13; Mr 11:22; Jas 2:1

07795
 \\Write\\ (\\Grapson\\). First aorist active imperative of \\graph\\ as in
 # 1:11
 John's meditation is broken by this command. This new beatitude
 (\\makarioi\\, Blessed) for the Christian dead goes farther than
 Paul's words
 # 1Th 4:14-16; 1Co 15:18
 Probably "from henceforth" (\\ap' arti\\) goes with "those who die in
 the Lord," giving comfort to those facing persecution and death.
 \\That they may rest\\ (\\hina anapasontai\\). Purpose clause with \\hina\\
 and the second future passive of \\anapau\\. \\From their labours\\ (\\ek\\
 \\tn kopn autn\\). From the toils, the wearinesses, but not from
 the activities (\\erga\\), 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.

07796
 \\A white cloud\\ (\\nephel leuk\\). 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\\
 (\\kathmenon\\). No \\eidon\\ here, but the accusative follows the
 \\eidon\\ at the beginning, as \\nephel\\ is nominative after \\idou\\,
 as in
 # 4:1,4
 \\Like unto a son of man\\ (\\homoion huion anthrpou\\). Accusative here
 after \\homoion\\ as in
 # 1:13
 instead of the usual associative instrumental
 # 13:4
 \\Having\\ (\\echn\\). Nominative again after the \\idou\\ construction,
 just before, not after, \\eidon\\. \\A golden crown\\ (\\stephanon\\
 \\chrusoun\\). Here a golden wreath, not the diadems of
 # 19:12
 \\A sharp sickle\\ (\\drepanon oxu\\). Old form \\drepan\\ (from \\drep\\,
 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

07797
 \\Send forth\\ (\\pempson\\). First aorist (urgency) active imperative of
 \\pemp\\. "Thrust in thy sickle now," this angel urges Christ. \\And\\
 \\reap\\ (\\kai therison\\). First aorist (urgency) active imperative of
 \\theriz\\, old verb (from \\theros\\, summer), as in
 # Mt 6:26
 See verse
 # 7
 for "the hour is come." \\Therisai\\ (to reap) is epexegetical
 infinitive (first aorist active of \\theriz\\). \\The harvest\\ (\\ho\\
 \\therismos\\). Old, but rare word (from \\theriz\\, to harvest), as in
 # Mt 13:30; Joh 4:35
 here only in Revelation. \\Is over-ripe\\ (\\exranth\\). First aorist
 (prophetic as in
 # 10:17; 15:1
 passive of \\xrain\\ (cf.
 # Jas 1:11
 to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf.
 # Joe 1:17

07798
 \\Cast\\ (\\ebalen\\). Second aorist active indicative of \\ball\\. No
 violence by the use of \\ebalen\\ as is seen in
 # Mt 10:34
 (\\balein eirnn\\, to bring peace). \\Was reaped\\ (\\etheristh\\). First
 aorist passive indicative of \\theriz\\. Both prophetic aorists
 again. Christ puts in the sickle as he wills with his own agents
 # Mt 9:37; 13:39,41

07799
 \\He also\\ (\\kai autos\\). 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.
