07850
 \\Coming down out of heaven\\ (\\katabainonta ek tou ouranou\\). Present
 active predicate participle. Not the angel of
 # 17:1,7,15
 (John's guide), but one announcing the doom of Babylon (Rome). As
 in
 # 10:1; 20:1
 \\Was lightened\\ (\\ephtisth\\). First aorist passive of \\phtiz\\, old
 causative verb (from \\phs\\, light), common in N.T. as in
 # Re 18:1; 21:23; 22:5
 \\With his glory\\ (\\ek ts doxs autou\\). "By reason of (\\ek\\ as in
 # 8:13; 16:10
 his glory." "So recently has he come from the Presence that in
 passing he flings a broad belt of light across the dark earth"
 (Swete).

07851
 \\Fallen, fallen is Babylon the great\\ (\\epesen, epesen Babuln h\\
 \\megal\\). The very words of
 # 14:8
 : "Did fall, did fall Babylon the great." Prophetic aorists of
 \\pipt\\ repeated like a solemn dirge of the damned. \\Is become\\
 (\\egeneto\\). Prophetic aorist middle. \\A habitation of devils\\
 (\\katoiktrion\\). Late word (from \\katoike\\, to dwell), in N.T.
 only here and
 # Eph 2:22
 Devils should be demons, of course. So Isaiah prophesied of
 Babylon
 # Isa 12:21
 and also Jeremiah
 # Jer 50:39
 and Zephaniah of Nineveh
 # Zep 2:14
 Both Babylon and Nineveh are ruins. \\A hold of every unclean\\
 \\spirit\\ (\\phulak pantos pneumatos akathartou\\). \\Phulak\\ is garrison
 or watch-tower as in
 # Hab 2:1
 rather than a prison
 # 20:7
 \\A hold of every unclean and hateful bird\\ (\\phulak pantos orneou\\
 \\akathartou kai memismenou\\). \\Orneou\\ is old word for bird, in N.T.
 only
 # Re 18:2; 19:17,21
 "The evil spirits, watching over fallen Rome like night-birds or
 harpies that wait for their prey, build their eyries in the
 broken towers which rise from the ashes of the city" (Swete).
 Long ago true of Babylon and Nineveh, some day to be true of
 Rome.

07852
 \\By\\ (\\ek\\). "As a result of." Some MSS. omit "of the wine" (\\tou\\
 \\oinou\\). Cf.
 # 14:10; 16:10
 \\Have fallen\\ (\\peptkan\\). Perfect active third personal of \\pipt\\
 for usual \\peptkasi\\. Some MSS. read \\pepkan\\ (have drunk), from
 \\pin\\ like the metaphor in
 # 14:8,10; 16:19; 17:2
 See
 # 17:2
 for the same charge about the kings of the earth. \\The merchants\\
 \\of the earth\\ (\\hoi emporoi ts gs\\). Old word for one on a journey
 for trade (from \\en, poros\\), like drummers, in N.T. only
 # Mt 13:45; Re 18:3,11,15,23
 Like \\emporion\\
 # Joh 2:16
 and \\emporeuomai\\
 # Jas 4:13
 \\Waxed rich\\ (\\eploutsan\\). First ingressive aorist active
 indicative of \\ploute\\, to be rich (cf.
 # 3:17
 Here alone in the N.T. do we catch a glimpse of the vast traffic
 between east and west that made Rome rich. \\Of her wantonness\\ (\\tou\\
 \\strnous auts\\). Late word for arrogance, luxury, here alone in
 N.T. See \\strnia\\ in verses
 # 7,9
 to live wantonly.

07853
 \\Come forth, my people, out of her\\ (\\exelthate, ho laos mou, ex\\
 \\auts\\). Second aorist (urgency) active imperative (\\-a\\ form) of
 \\exerchomai\\. Like
 # Isa 48:20; 52:11; Jer 50:8; 51:6
 (about Babylon). See also the call of Abram
 # Ge 12:1
 the rescue of Lot
 # Ge 19:12
 In the N.T. see
 # Mr 13:4; 2Co 6:14; Eph 5:11; 1Ti 5:11
 \\Ho laos\\ is vocative with the form of the nominative. \\That ye have\\
 \\no fellowship with her sins\\ (\\hina m sunkoinnste tais\\
 \\hamartais auts\\). Purpose clause with \\hina m\\ and the first
 aorist active subjunctive of \\sunkoinne\\, old compound (\\sun\\,
 together, \\koinnos\\, partner), in N.T. only here,
 # Php 4:14; Eph 5:11
 With associative instrumental case \\hamartiais\\. \\And that ye\\
 \\receive not of her plagues\\ (\\kai ek tn plgn auts hina m\\
 \\labte\\). Another purpose clause dependent on the preceding, with
 \\hina m\\ and the second aorist active subjunctive of \\lamban\\, and
 with proleptic emphatic position of \\ek tn plgn auts\\ before
 \\hina m\\.

07854
 \\Have reached\\ (\\ekollthsan\\). First aorist passive (deponent)
 indicative of \\kolla\\, old verb (from \\kolla\\, gluten, glue), to
 cleave to, to join one another in a mass "up to heaven" (\\achri\\
 \\tou ouranou\\). Cf.
 # Jer 51:9; Zec 14:5
 \\Hath remembered\\ (\\emnmoneusen\\). First aorist (prophetic) active
 indicative of \\mnmoneu\\, here with the accusative (\\adikmata\\,
 iniquities) instead of the genitive
 # Col 4:18

07855
 \\Render as she rendered\\ (\\apodote hs apedken\\). Second aorist
 (effective) active imperative and first aorist (effective) active
 of \\apodidmi\\, old and common verb for requital, to give back, the
 _lex talionis_ which is in the O.T.
 # Jer 50:15,29; 51:24,56; Ps 137:8
 and in the N.T. also
 # Mt 7:2
 Here the reference is to persecutions by Rome, particularly the
 martyrdom of the saints
 # 18:24; 19:2
 \\Double the double\\ (\\diplsate ta dipla\\). First aorist imperative
 of \\diplo\\, old verb (from \\diploos\\, double,
 # Mt 23:15
 here only in N.T. \\Dipl\\ is simply the neuter plural accusative
 (cognate) contract form for \\diploa\\ (not \\dipl\\). Requite here in
 double measure, a full requital
 # Ex 22:4,7,9; Isa 40:2; Jer 16:18; 17:18; Zec 9:12
 The double recompense was according to the Levitical law. \\Which\\
 \\she mingled\\ (\\hi ekerasen\\). First aorist active indicative of
 \\kerannumi\\. The relative \\hi\\ is attracted to the locative case of
 its antecedent \\potrii\\ (cup), for which see
 # 14:8,10; 17:4; 18:3
 \\Mingle unto her double\\ (\\kerasate auti diploun\\). First aorist
 active imperative of the same verb \\kerannumi\\, with the same idea
 of double punishment.

07856
 \\How much soever\\ (\\hosa\\). Indefinite quantitative relative pronoun
 \\hosos\\ in the accusative (cognate) neuter plural object of
 \\edoxasen\\ (first aorist active indicative of \\doxaz\\). \\Herself\\
 (\\hautn\\). Reflexive pronoun, accusative also with \\edoxasen\\. \\Waxed\\
 \\wanton\\ (\\estrniasen\\). First aorist (ingressive) active indicative
 of \\strnia\\ (to live luxuriously), verb in late comedy instead of
 \\trupha\\
 # Jas 5:5
 from \\strnos\\
 # Re 18:3
 only here in N.T. \\So much give her of torment and mourning\\
 (\\tosouton dote auti basanismon kai penthos\\). Second aorist
 active imperative of \\didmi\\, to give. The correlative pronoun
 \\tosouton\\ is masculine singular accusative, agreeing with
 \\basanismon\\, for which see
 # 9:5; 14:11
 and is understood with the neuter word \\penthos\\ (mourning), in
 N.T. only in
 # Jas 4:9; Re 18:7; 21:4
 (kin to \\pathos, penomai\\). \\I sit a queen\\ (\\kathmai basilissa\\).
 Predicate nominative for the old form \\basileia\\ (\\basilis\\), as in
 # Mt 12:42
 Babylon and Tyre had preceded Rome in such boasting
 # Isa 47:7-9; Eze 27:3; 28:2; Zep 2:15
 \\And am no widow\\ (\\kai chra ouk eimi\\). Feminine of the adjective
 \\chros\\ (barren), old word
 # Mr 12:40
 \\Shall in no wise see mourning\\ (\\penthos ou m id\\). Confident
 boast of security with emphatic position of \\penthos\\ (see above)
 and double negative \\ou m\\ with the second aorist active
 subjunctive of \\hora\\ (defective verb).

07857
 \\Therefore\\ (\\dia touto\\). Because of her presumption added to her
 crimes. \\In one day\\ (\\en mii hmeri\\). Symbolical term for
 suddenness like \\mii hri\\, in one hour
 # 18:10,16,19
 John has in mind still
 # Isa 47:7-9
 \\Shall come\\ (\\hxousin\\). Future active of \\hk\\. Her plagues are
 named (death, mourning, famine). \\She shall be utterly burned\\
 (\\katakauthsetai\\). Future passive of \\katakai\\ (perfective use of
 \\kata\\). \\With fire\\ (\\en puri\\). "In fire," as in
 # 17:16
 \\Which judged her\\ (\\ho krinas autn\\). Articular first aorist active
 participle of \\krin\\ referring to \\kurios ho theos\\ (the Lord God).
 The doom of Babylon is certain because of the power of God.

07858
 \\Shall weep\\ (\\klausousin\\). Future active of \\klai\\, middle
 \\klausontai\\ in Attic, as in
 # Joh 16:20
 \\And wail over her\\ (\\kai kopsontai ep' autn\\). Future direct middle
 of \\kopt\\, old verb, to beat, to cut, middle to beat oneself
 # Re 1:7
 For combination with \\klai\\ as here see
 # Lu 8:52
 See
 # 17:2; 18:3,7
 for \\hoi porneusantes kai strniasantes\\). \\When they look upon\\
 (\\hotan blepsin\\). Indefinite temporal clause with \\hotan\\ and the
 present active subjunctive of \\blep\\. \\The smoke of her burning\\
 (\\ton kapnon ts purses auts\\). \\Pursis\\ is an old word (from
 \\puro\\ to burn), in N.T. only
 # 1Pe 4:12; Re 18:9,18
 See verse
 # 8
 for other plagues on Rome, but fire seems to be the worst
 # 17:16; 18:8,9,17; 19:3

07859
 \\Standing afar off\\ (\\apo makrothen hestkotes\\). Perfect active
 (intransitive) participle of \\histmi\\. Vivid picture of the
 terrible scene, fascinated by the lurid blaze (cf. Nero's delight
 in the burning of Rome in A.D. 64), and yet afraid to draw near.
 On \\apo makrothen\\ see
 # Mr 5:6
 There is a weird charm in a burning city. They feared the same
 fate (cf. verse
 # 7
 for \\basanismou\\, torment). \\Woe, woe, the great city\\ (\\ouai, ouai,\\
 \\h polis h megal\\). Only example in the Apocalypse of the
 nominative with \\ouai\\ except verses
 # 16,19
 though in
 # Lu 6:25
 and common in LXX
 # Isa 5:7,11
 etc.). For the dative see
 # Re 8:13
 once so "strong" (\\h ischura\\)! \\In one hour\\ (\\mii hri\\). Repeated
 in verses
 # 16,19
 and like \\mii hmeri\\ (in one day) in verse
 # 8
 Some MSS. have here \\mian hran\\, like \\poian hran\\ (accusative of
 extent of time) in
 # 3:3
 See verse
 # 8
 (\\ho krinas\\) for \\h krisis sou\\ (thy judgment). This is the dirge
 of the kings.

07860
 \\The merchants\\ (\\hoi emporoi\\). As in
 # 18:3,15,23
 The dirge of the merchants follows the wail of the kings. \\Weep\\
 \\and mourn\\ (\\klaiousin kai penthousin\\). Present active indicatives
 of \\klai\\ and \\penthe\\ as in verses
 # 9
 (for \\klai\\),
 # 15,19
 \\For no man buyeth their merchandise any more\\ (\\hoti ton gomon\\
 \\autn oudeis agorazei ouketi\\). Reason enough for their sorrow
 over Rome's fall. \\Gomos\\ is old word (from \\gem\\ to be full) for a
 ship's cargo
 # Ac 21:3
 and then any merchandise
 # Re 18:11
 Galen, Pliny, Aristides tell of the vastness of the commerce and
 luxury of Rome, the world's chief market. Many of the items here
 are like those in the picture of the destruction of Tyre in
 # Eze 26; 27
 There are twenty-nine items singled out in verses
 # 12,13
 of this merchandise or cargo (\\gomon\\), imports into the port of
 Rome. Only a few need any comment.

07861
 \\Of fine linen\\ (\\bussinou\\). Genitive case after \\gomon\\, as are all
 the items to \\kokkinou\\. Old adjective from \\bussos\\ (linen,
 # Lu 16:19
 here a garment of linen, in N.T. only
 # Re 18:12,16; 19:8,14
 \\Purple\\ (\\porphuras\\). Fabric colored with purple dye (\\porphureos\\,
 # 17:4; 18:16
 as in
 # Mr 15:17,20; Lu 16:19
 \\Silk\\ (\\sirikou\\). So the uncials here. \\To srikon\\ (the silken
 fabric) occurs in Plutarch, Strabo, Arrian, Lucian, only here in
 N.T. Probably from the name of the Indian or Chinese people (\\hoi\\
 \\Sres\\) from whom the fabric came after Alexander invaded India.
 Silk was a costly article among the Romans, and for women as a
 rule. \\Scarlet\\ (\\kokkinou\\). See
 # 17:4; 18:16
 \\All thyine wood\\ (\\pan xulon thuinon\\). Now accusative again without
 \\gomon\\ dependence. An odoriferous North African citrus tree,
 prized for the colouring of the wood for dining-tables, like a
 peacock's tail or the stripes of a tiger or panther. Here only in
 N.T. \\Of ivory\\ (\\elephantinon\\). Old adjective (from \\elephas\\
 elephant) agreeing with \\skeuos\\ (vessel), here only in N.T. Cf.
 Ahab's ivory palace
 # 1Ki 22:39
 \\Of marble\\ (\\marmarou\\). Old word (from \\marmair\\, to glisten),
 genitive after \\skeuos\\ (vessel), here only in N.T.

07862
 \\Cinnamon\\ (\\kinnammon\\). Old word transliterated into English, here
 only in N.T. Of Phoenician origin (Herodotus) as to name and
 possibly from South China. \\Spice\\ (\\ammon\\). A fragrant plant of
 India, \\amomum\\, for perfume. \\Incense\\ (\\thumiamata\\). See
 # 5:8; 8:3
 \\Ointment\\ (\\muron\\). See
 # Mt 26:7
 \\Frankincense\\ (\\libanon\\). See
 # 8:3
 \\Fine flour\\ (\\semidalin\\). Old word for finest wheaten flour, here
 only in N.T. \\Of horses\\ (\\hippn\\). Here then is a return to the
 construction of the genitive after \\gomon\\ in verse
 # 12
 though not used here, an anomalous genitive construction
 (Charles). \\Of chariots\\ (\\redn\\). A Gallic word for a vehicle with
 four wheels, here only in N.T. \\Of slaves\\ (\\somatn\\). "Of bodies,"
 treated as animals or implements, like the horses and the
 chariots (cf. _rickshaw_ men in China). This use of \\sma\\ for
 slave occurs in
 # Ge 34:29
 Tob 10:11 (\\smata kai ktn\\, slaves and cattle); II Macc. 8:11.
 \\Souls of men\\ (\\psuchas anthrpn\\). Deissmann (_Bible Studies_, p.
 160) finds this use of \\sma\\ for slave in the Egyptian Delta.
 Return to the accusative \\psuchas\\. From
 # Nu 31:35; 1Ch 5:21; Eze 27:13
 This addition is an explanation of the use of \\smata\\ for slaves,
 "human live stock" (Swete), but slaves all the same. Perhaps \\kai\\
 here should be rendered "even," not "and": "bodies even souls of
 men." The slave merchant was called \\smatemporos\\ (body merchant).

07863
 \\The fruits\\ (\\h opra\\). The ripe autumn fruit
 # Jer 40:10,12
 Here only in N.T. Of uncertain etymology (possibly \\opos\\, sap,
 \\hra\\, hour, time for juicy sap). See
 # Jude 1:12
 for \\dendra phthinoprinos\\ (autumn trees). \\Which thy soul lusteth\\
 \\after\\ (\\sou ts epithumias ts psuchs\\). "Of the lusting of thy
 soul." \\Are gone from thee\\ (\\aplthen apo sou\\). Prophetic aorist
 active indicative of \\aperchomai\\ with repetition of \\apo\\. \\All\\
 \\things that were dainty and sumptuous\\ (\\panta ta lipara kai ta\\
 \\lampra\\). "All the dainty and the gorgeous things." \\Liparos\\ is
 from \\lipos\\ (grease) and so fat, about food (here only in N.T.),
 while \\lampros\\ is bright and shining
 # Jas 2:2
 about clothing. \\Are perished from thee\\ (\\apleto apo sou\\).
 Prophetic second aorist middle indicative of \\apollumi\\
 (intransitive). \\Shall find them no more at all\\ (\\ouketi ou m auta\\
 \\heursousin\\). Doubled double negative with future active, as
 emphatic a negation as the Greek can make.

07864
 \\Of these things\\ (\\toutn\\). Listed above in verses
 # 12-14
 \\Who were made rich by her\\ (\\hoi ploutsantes ap' auts\\). "Those
 who grew rich (ingressive aorist active participle of \\ploute\\,
 for which see verses
 # 3,13
 from her." \\Shall stand afar off\\ (\\apo makrothen stsontai\\). Future
 middle of \\histmi\\. Repeating the picture in verse
 # 10
 Again in verse
 # 17
 See verse
 # 11
 for the two participles \\klaiontes kai penthountes\\.

07865
 For the Woe see verses
 # 10,19
 For the next clause see
 # 17:4
 with the addition here of \\bussinon\\
 # 18:12
 \\For in one hour so great riches is made desolate\\ (\\hoti mii hri\\
 \\rmth ho tosoutos ploutos\\). The reason (\\hoti\\) for the "woe."
 First aorist passive indicative of \\ermo\\, for which verb see
 # 17:16; 18:19
 This is the dirge of the merchants.

07866
 \\Shipmaster\\ (\\kubernts\\). Old word (from \\kuberna\\, to steer),
 helmsman, sailing-master, in N.T. only here and
 # Ac 27:11
 Subordinate to the \\nauklros\\ (supreme commander). \\That saileth\\
 \\any whither\\ (\\ho epi topon plen\\). "The one sailing to a place."
 See
 # Ac 27:2
 \\tous kata tn Asian pleontas\\ (those sailing down along Asia).
 Nestle suggests \\ponton\\ (sea) here for \\topon\\ (place), but it makes
 sense as it is. \\Mariners\\ (\\nautai\\). Old word (from \\naus\\, ship), in
 N.T. only here and
 # Ac 27:27,30
 \\Gain their living by the sea\\ (\\tn thalassan ergazontai\\). "Work
 the sea." This idiom is as old as Hesiod for sailors, fishermen,
 etc. See verses
 # 10,15

07867
 \\As they looked\\ (\\blepontes\\). Present active participle of \\blep\\.
 See \\hotan blepsin\\ in verse
 # 10
 \\What city is like the great city?\\ (\\tis homoia ti polei ti\\
 \\megali;\\). No \\polis\\ with \\tis\\, but implied. Associative
 instrumental case, as usual, with \\homoia\\. "The eternal city" is
 eternal no longer.

07868
 \\They cast dust\\ (\\ebalon choun\\). Second aorist active of \\ball\\.
 \\Chous\\ is old word (from \\che\\ to pour) for heap of earth, dust, in
 N.T. only here and
 # Mr 6:11
 Cf.
 # Eze 27:30; Lu 10:13
 This is the dirge of the sea-folk (cf. verses
 # 10,16
 \\By reason of her costliness\\ (\\ek ts timiottos auts\\).
 Occasionally in later literary Greek, though here only in N.T.
 and not in LXX. The same use of \\tim\\ appears in
 # 1Pe 2:7
 Common in the papyri as a title like "Your Honor" (Moulton and
 Milligan's _Vocabulary_).

07869
 \\Rejoice over her\\ (\\Euphrainou ep' auti\\). Present middle
 imperative of \\euphrain\\, for which verb see
 # 11:10
 used there of the joy of the wicked over the death of the two
 witnesses, just the opposite picture to this. "The song of doom"
 (Charles) here seems to be voiced by John himself. \\God hath\\
 \\judged your judgment\\ (\\ekrinen ho theos to krima\\). First aorist
 (prophetic) active of \\krin\\ and cognate accusative \\krima\\, here a
 case for trial
 # Ex 18:22; 1Co 6:7
 not a sentence as in
 # 17:1
 God has approved the case of heaven.

07870
 \\A strong angel\\ (\\heis aggelos ischuros\\). Here \\heis\\ = a, just an
 indefinite article, not "one" as a numeral. \\Took up\\ (\\ren\\). First
 aorist active indicative of \\air\\. \\As it were a great millstone\\
 (\\hs mulinon megan\\). Late adjective, in inscriptions, here only
 in N.T., made of millstone (\\mulos\\,
 # Mt 18:6; Re 18:22
 while \\mulikos\\
 # Lu 17:2
 means belonging to a mill. This is not a small millstone turned
 by women
 # Mt 24:41
 but one requiring an ass to turn it
 # Mr 9:42
 and so "a great" one. \\Cast\\ (\\ebalen\\). Second aorist active of
 \\ball\\, to hurl. \\With a mighty fall\\ (\\hormmati\\). Instrumental case
 (manner) of \\hormma\\, a rush, old word from \\horma\\, to rush
 # Mt 8:32
 here only in N.T. \\Shall be cast down\\ (\\blethsetai\\). Future
 (first) passive of \\ball\\, the same verb (\\ebalen\\), effective
 punctiliar future. Like a boulder hurled into the sea. \\Shall be\\
 \\found no more at all\\ (\\ou m heurethi eti\\). Double negative with
 first aorist passive subjunctive of \\heurisk\\. See
 # 9:6
 for \\ou m\\ with the active voice of \\heurisk\\. Already the old
 Babylon was a desert waste (Strabo, XVI. 1073).

07871
 \\The voice\\ (\\phn\\). Cf.
 # Eze 26:13
 Or "sound" as in
 # 1Co 14:8
 with \\salpigx\\ (trumpet). For this song of judgment see
 # Jer 25:10
 \\Of harpers\\ (\\kitharidn\\). Old word (from \\kithara\\, harp, and
 \\idos\\, singer) as in
 # 14:2
 \\Of minstrels\\ (\\mousikn\\). Old word (from \\mousa\\, music), here only
 in N.T., one playing on musical instruments. \\Of flute-players\\
 (\\aultn\\). Old word (from \\aule\\, to play on a flute,
 # Mt 11:17
 \\aulos\\, flute,
 # 1Co 14:7
 in N.T. only here and
 # Mt 9:23
 \\Of trumpeters\\ (\\salpistn\\). Late form for the earlier \\salpigkts\\
 (from \\salpiz\\), here only in N.T. \\Shall be heard no more at all\\
 (\\ou m akousthi\\). First aorist passive subjunctive of \\akou\\ with
 the double negative as below, with \\phn mulou\\ (sound of the
 millstone), and as in verse
 # 21
 with \\ou me heurethi\\ and again with \\ps technits\\ (craftsman).
 This old word is from \\techn\\, art, as here in some MSS. ("of
 whatsoever craft," \\pass techns\\). \\Technits\\ occurs also in this
 sense in
 # Ac 19:24,38
 and in
 # Heb 11:10
 of God as the Architect. There is power in this four-fold
 sonorous repetition of \\ou m\\ and the subjunctive with two more
 examples in verse
 # 23

07872
 \\Of a lamp\\ (\\luchnou\\). Old word
 # Mt 5:15
 again in
 # Re 22:5
 \\Shall shine no more at all\\ (\\ou m phani\\). Fifth instance in
 these verses of \\ou m\\ with the aorist subjunctive, here the
 active of \\phain\\ as in
 # Re 8:12
 It is not known whether Rome had street lights or not. \\The voice\\
 \\of the bridegroom and of the bride\\ (\\phn numphiou kai numphs\\).
 See
 # Joh 3:29; Jer 7:34; 16:9
 "Even the occasional flash of the torches carried by bridal
 processions
 # Mt 25:1
 is seen no more" (Swete). The sixth instance of \\ou m\\, in verses
 # 21-23
 occurs with \\akousthi\\ (third instance of \\akousthi\\, two in verse
 # 22
 \\Were the princes of the earth\\ (\\san hoi megistnes ts gs\\). For
 \\megistn\\ see
 # Re 6:15; Mr 6:21
 "Thy merchants were the grandees" once, but now these merchant
 princes are gone. \\With thy sorcery\\ (\\en ti pharmakii sou\\). \\En\\
 (instrumental use) and the locative case of \\pharmakia\\, old word
 (from \\pharmakeu\\, to prepare drugs, from \\pharmakon\\, sorcery,
 # Re 9:21
 in N.T. only here and
 # Ga 5:20
 for sorcery and magical arts. If one is puzzled over the
 connection between medicine and sorcery as illustrated by this
 word (our pharmacy), he has only to recall quackery today in
 medicine (patent medicines and cure-alls), witch-doctors,
 professional faith-healers, medicine-men in Africa. True medical
 science has had a hard fight to shake off chicanery and
 charlatanry. \\Were deceived\\ (\\eplanthsan\\). First aorist passive
 indicative of \\plana\\. These charlatans always find plenty of
 victims. See
 # Mr 12:24

07873
 \\In her\\ (\\en auti\\). In Rome. \\Was found\\ (\\heureth\\). First aorist
 passive indicative of \\heurisk\\. See
 # 16:6; 17:6
 for the blood already shed by Rome. Rome "butchered to make a
 Roman holiday" (Dill, _Roman Society_, p. 242) not merely
 gladiators, but prophets and saints from Nero's massacre A.D. 64
 to Domitian and beyond. \\Of all that have been slain\\ (\\pantn tn\\
 \\esphagmenn\\). Perfect passive articular participle genitive
 plural of \\sphaz\\, the verb used of the Lamb slain
 # 5:9,12; 13:8
 Cf.
 # Mt 23:35
 about Jerusalem.

07874
 \\After these things\\ (\\meta tauta\\). Often when a turn comes in this
 book. But Beckwith is probably correct in seeing in
 # 19:1-5
 the climax of chapter
 # Re 18
 This first voice (verses
 # 1,2
 \\hs phnn megaln ouchlou pollou\\ (as it were great voice of much
 multitude) is probably the response of the angelic host
 # Re 5:11; Heb 12:22
 There is responsive singing (grand chorus) as in chapters
 # Re 4; 5
 \\Saying\\ (\\legontn\\). Present active participle of \\leg\\, genitive
 plural, though \\ochlou\\ is genitive singular (collective
 substantive, agreement in sense). \\Hallelujah\\ (\\Alllouia\\).
 Transliteration of the Hebrew seen often in the Psalms (LXX) and
 in III. Macc. 7:13, in N.T. only in
 # Re 19:1,3,4,6
 It means, "Praise ye the Lord." Fifteen of the Psalms begin or
 end with this word. The Great Hallel (a title for
 # Ps 104-109
 is sung chiefly at the feasts of the passover and tabernacles.
 This psalm of praise uses language already in
 # 12:10

07875
 \\For\\ (\\hoti\\). Because. The reason for God's judgments is given in
 # 15:3; 16:7
 The doom of Babylon seen in
 # 14:7
 is now realized. \\For\\ (\\hoti\\). Second use of \\hoti\\, explaining the
 first. \\He hath judged\\ (\\ekrinen\\). First aorist (prophetic and
 climacteric, effective) active indicative of \\krin\\. \\Which\\
 (\\htis\\). The very one which. \\Did corrupt\\ (\\ephtheiren\\). This is
 the terrible fact. First aorist active indicative of \\phtheir\\.
 Cf.
 # 11:18; 14:8; 17:2; 18:3
 \\And he hath avenged\\ (\\kai exediksen\\). God has exacted vengeance
 for the blood of his servants from (\\ek\\) her. Prophetic aorist
 again of \\ekdike\\ with accusative and \\ek\\ with ablative as in
 # 6:10

07876
 \\A second time\\ (\\deuteron\\). Adverbial accusative, a heavenly
 encore. \\They say\\ (\\eirkan\\). Perfect active indicative of \\eipon\\.
 "They have said," not an "aoristic" perfect for "they say," but
 vivid dramatic perfect as in
 # 5:7
 and the form in \\-an\\ instead of \\-asin\\ as in
 # 18:3; 21:6
 \\Goeth up\\ (\\anabainei\\). Linear present active indicative of
 \\anabain\\, "keeps on going up," "a last touch to the description
 already given
 # 18:21
 of Babylon's utter collapse" (Swete). The smoke of the city's
 ruin
 # 14:11; 18:8,18
 instead of incense
 # 8:4
 Cf.
 # Isa 34:9

07877
 \\Fell down and worshipped God\\ (\\epesan kai prosekunsan ti thei\\).
 Precisely as in
 # 7:11
 which see. The twenty-four elders and the four living creatures
 take up the antiphonal chorus of the angels.

07878
 \\A voice from the throne\\ (\\phn apo tou thronou\\). Not the voice of
 God, nor of the Lamb, nor \\ek tou naou\\
 # 16:17
 but from an angel of the Presence. This angel summons all the
 servants of God to join in the antiphonal praise to God. \\Give\\
 \\praise to our God\\ (\\aineite ti thei hmn\\). Present active
 imperative of \\aine\\, old verb, with the accusative elsewhere in
 N.T., but here with the dative as occasionally in the LXX
 # 1Ch 16:36
 etc.).

07879
 \\As it were the voice\\ (\\hs phnn\\). Used here three times, as once
 in verse
 # 1
 : once of a second great multitude (\\ochlou pollou\\), not of angels
 as in verse
 # 1
 but the innumerable multitude of the redeemed of
 # 7:9
 then "of many waters" (\\hudatn polln\\) as in
 # 1:15; 14:2
 like "the roar of a cataract" (Swete); and once more "the voice
 of mighty thunders" (\\brontn ischurn\\) as in
 # 6:1; 10:3
 \\Saying\\ (\\legontn\\). The best attested reading, genitive plural of
 \\leg\\, agreeing with \\ochlou\\ (genitive singular), for roll of the
 waters and the roar of the thunders were not articulate. Some
 MSS. have \\legontes\\ (nominative plural) referring also to \\ochlou\\,
 though nominative instead of genitive. The fourth "Hallelujah"
 comes from this vast multitude. \\The Lord our God, the Almighty\\
 (\\Kurios, ho theos, ho pantokratr\\). For this designation of God
 see also
 # 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:15; 21:22
 Cf. _deus et dominus noster_ used of the Roman emperor. \\Reigneth\\
 (\\ebasileusen\\). First aorist active of \\basileu\\. Probably
 ingressive prophetic aorist, "God became king" in fulness of
 power on earth with the fall of the world power.

07880
 \\Let us rejoice and be exceeding glad\\ (\\chairmen kai agallimen\\).
 Present active subjunctive (volitive) of \\chair\\ and \\agallia\\
 (elsewhere in N.T. in the middle except
 # Lu 1:47; 1Pe 1:8
 For both verbs together see
 # Mt 5:12
 \\Let us give\\ (\\dmen\\). Second aorist active subjunctive of \\didmi\\,
 but A reads \\dsomen\\ (future active) and P \\dsmen\\. If the future
 indicative is read, the tone is changed from exhortation to
 declaration (we shall give glory unto him). \\The marriage of the\\
 \\Lamb\\ (\\ho gamos tou arniou\\). In the O.T. God is the Bridegroom of
 Israel
 # Hos 2:16; Isa 54:6; Eze 16:7
 In the N.T. Christ is the Bridegroom of the Kingdom (the
 universal spiritual church as seen by Paul,
 # 2Co 11:2; Eph 5:25
 and by John in
 # Re 3:20; 19:7,9; 21:2,9; 22:17
 In the Gospels Christ appears as the Bridegroom
 # Mr 2:19; Mt 9:15; Lu 5:34; Joh 3:29
 The figure of \\gamos\\ occurs in
 # Mt 22:2-14
 Three metaphors of women appear in the Apocalypse (the Mother in
 chapter
 # Re 12
 the Harlot in
 # Re 17-19
 and the Bride of Christ here to the end). "The first and third
 present the Church under two different aspects of her life, while
 the second answers to her great rival and enemy" (Swete). \\Is\\
 \\come\\ (\\lthen\\). Prophetic aorist, come at last. \\Made herself\\
 \\ready\\ (\\htoimasen heautn\\). First aorist active indicative of
 \\hetoimaz\\ and the reflexive pronoun. See
 # 22:2
 for \\htoimasmenn hs numphn\\ (prepared as a bride). There is
 something for her to do
 # 1Jo 3:3; Jude 1:21; 2Co 7:1
 but the chief preparation is the act of Christ
 # Eph 5:25

07881
 \\That she should array herself\\ (\\hina peribaltai\\). Sub-final
 object clause subject of \\edoth\\ (was given to her) with \\hina\\ and
 the second aorist middle (direct) of \\periball\\ to fling around.
 This bridal dress is a gift from Christ. This form, \\edoth\\ (it
 was given), occurs some 20 times in this book. \\In fine linen,\\
 \\bright and pure\\ (\\bussinon lampron katharon\\). See
 # 19:14
 for the same raiment on those accompanying "The Word of God" and
 for the seven angels in
 # 15:6
 See by contrast the garments of the harlot
 # 17:4; 18:16
 For \\bussinon\\ see
 # 18:16
 \\The righteous acts of the saints\\ (\\ta dikaimata tn hagin\\). This
 is the explanation (\\gar\\) of the bridal dress and explains why
 there is work for the Bride as well as for Christ
 # Php 2:12
 See
 # 15:4
 for \\dikaima\\ (also
 # Ro 5:18

07882
 \\Write\\ (\\Grapson\\). First aorist active imperative of \\graph\\ as in
 # 1:11; 14:13
 The speaker may be the angel guide of
 # 17:1
 \\It is another beatitude\\ (\\makarioi\\, Blessed) like that in
 # 14:13
 (fourth of the seven in the book). \\They which are bidden\\ (\\hoi\\
 \\keklmenoi\\). Articular perfect passive participle of \\kale\\, like
 # Mt 22:3; Lu 14:17
 Cf.
 # Re 17:14
 This beatitude reminds us of that in
 # Lu 14:15
 (Cf.
 # Mt 8:11; 26:29
 ) \\These are true words of God\\ (\\Houtoi hoi logoi althinoi tou\\
 \\theou eisin\\). Undoubtedly, but one should bear in mind that
 apocalyptic symbolism "has its own methods and laws of
 interpretation, and by these the student must be guided" (Swete).

07883
 \\To worship him\\ (\\proskunsai auti\\). First aorist active
 infinitive of purpose. John either felt that the angel
 represented God or he was beside himself with excitement over the
 glorious consummation. He was tempted to worship an angel
 # Col 2:18
 \\See thou do it not\\ (\\hora m\\). Repeated in
 # 22:9
 Here there is no verb after \\m\\ (ellipse of \\poisis touto\\) as in
 # Mr 1:44; 1Th 5:15
 the aorist subjunctive of negative purpose with \\m\\ after \\hora\\
 (present active imperative of \\hora\\), a common enough idiom.
 \\Fellow-servant\\ (\\sundoulos\\). The angel refuses worship from John
 on this ground. All Christians are \\sundouloi\\ (fellow-servants) as
 Christ taught
 # Mt 18:28; 24:49
 and as Paul
 # Col 1:7; 4:7
 and John
 # Re 6:11
 taught. Angels are God's servants also
 # Heb 1:4-14
 For "the testimony of Jesus see
 # 1:2,9; 6:9; 12:17; 22:4
 \\Worship God\\ (\\ti thei proskunson\\). And Christ, who is the Son
 of God
 # 5:13
 \\The spirit of prophecy\\ (\\to pneuma ts prophteias\\). Explanatory
 use of \\gar\\ (for) here as in
 # 8
 The possession of the prophetic spirit shows itself in witness to
 Jesus. In illustration see
 # Mr 1:10; Mt 3:16; Lu 3:21; Joh 1:51
 # Re 4:1; 10:1; 11:19; 14:17; 15:5; 18:1; 19:1,7-9

07884
 \\The heaven opened\\ (\\ton ouranon neigmenon\\). Perfect passive
 participle (triple reduplication) of \\anoig\\. Accusative case
 after \\eidon\\. So Ezekiel
 # 1:1
 begins his prophecy. See also the baptism of Jesus
 # Mt 3:16; Lu 3:21
 but \\schizomenous\\ in
 # Mr 1:10
 Jesus predicted the opened heavens to Nathanael
 # Joh 1:51
 In
 # Re 4:1
 a door is opened in heaven, the sanctuary is opened
 # 11:19; 15:5
 angels come out of heaven
 # 10:1; 14:17; 18:1
 and sounds come from heaven
 # 19:1
 \\Behold, a white horse\\ (\\idou hippos leukos\\). Nominative case
 because of \\idou\\, not \\eidon\\. Cf.
 # 6:2
 for \\hippos leukos\\. The emblem of victory in both cases, but the
 riders are very different. Here it is the Messiah who is the
 Warrior, as is made plain by "Faithful and True" (\\pistos kai\\
 \\althinos\\), epithets already applied to Christ
 # 1:5; 3:7,14
 Cf. also
 # 22:6
 \\In righteousness he doth judge and make war\\ (\\en dikaiosuni\\
 \\krinei kai polemei\\). See
 # Isa 11:3
 The Messiah is both Judge and Warrior, but he does both in
 righteousness
 # 15:3; 16:5,7; 19:2
 He passes judgment on the beast (antichrist) and makes war on
 him. Satan had offered Christ a victory of compromise which was
 rejected.

07885
 \\A flame of fire\\ (\\phlox puros\\). As in the opening vision of Christ
 in
 # 1:14
 # 2:18
 \\Many diadems\\ (\\diadmata polla\\). A new feature, but the dragon has
 a diadem on each of his seven heads
 # 12:3
 and the first beast one upon each of his ten horns
 # 13:1
 So the victorious Messiah will wear many royal diadems and not
 mere crowns, because he is King of kings
 # 19:16
 \\And he hath\\ (\\kai echn\\). Nominative active present participle of
 \\ech\\ either used absolutely as an independent verb (like
 indicative) or in an anacoluthon, though \\autou\\ (his) is genitive.
 \\A name written\\ (\\onoma gegrammenon\\). Perfect passive participle of
 \\graph\\ as in
 # 2:17
 (cf.
 # 3:12
 \\But he himself\\ (\\ei m autos\\). "Except himself" (common ellipsis
 of the verb after \\ei m\\, "if not"). See
 # 2:17; 3:12
 for the new name there described. See
 # 14:1
 for the name of Christ on the forehead of the 144,000, and
 # 17:5
 for the name on the forehead of the harlot. This word here
 supplements what Jesus says in
 # Mt 11:27

07886
 \\Arrayed\\ (\\peribeblmenos\\). Perfect passive participle of
 \\periball\\, to clothe, often in this book. \\In a garment\\
 (\\himation\\). Accusative case after the passive participle
 \\peribeblmenos\\. \\Sprinkled\\ (\\rerantismenon\\). Perfect passive
 participle of \\rantiz\\, in the predicate accusative case agreeing
 with \\himation\\. A Q here read \\bebammenon\\ (perfect passive
 participle of \\bapt\\, to dip). Probably \\rerantismenon\\ (sprinkled)
 is correct, because the picture comes from
 # Isa 63:3
 where Aquila and Symmachus use \\rantiz\\. The use of \\bebammenon\\
 (dipped) is a bolder figure and Charles considers it correct. In
 either case it is the blood of Christ's enemies with which his
 raiment (\\himation\\, perhaps a \\chlamus\\
 # Mt 27:28,31
 is sprinkled or dipped as the case may be, not his own blood on
 Calvary
 # 1:5; 5:9; 7:14; 12:11
 but proleptically and prophetically the blood of Christ's
 enemies. \\Haimati\\ can be either locative case with \\bebammenon\\
 (dipped in blood) or instrumental with \\rerantismenon\\ (sprinkled
 with blood). \\The Word of God\\ (\\ho Logos tou theou\\). Some scholars
 hold this addition inconsistent with verse
 # 12
 but it may be merely the explanation of the secret name or still
 another name besides that known only to himself. The personal use
 of the Logos applied to Christ occurs only in the Johannine
 writings unless that is the idea in
 # Heb 4:12
 In
 # Joh 1:1,14
 it is merely \\ho Logos\\ (the Word), in
 # 1Jo 1:1
 \\ho Logos ts zs\\ (the Word of Life), while here it is \\ho Logos\\
 \\tou theou\\ (the Word of God), one of the strongest arguments for
 identity of authorship. The idiom here is one common in Luke and
 Paul for the teaching of Christ
 # Lu 5:1; 8:11
 etc.;
 # 1Co 14:36; 2Co 2:17
 etc.). Jesus is himself the final and perfect revelation of God
 to men
 # Heb 1:1

07887
 \\The armies which are in heaven\\ (\\ta strateumata ta en ti\\
 \\ourani\\). See
 # 12:7
 for Michael and angels warring with the dragon, and also
 # Mt 26:53
 for the angels at Christ's call, not to say
 # Heb 1:6,14; Mt 13:41; Re 5:11
 \\Followed\\ (\\kolouthei\\). Imperfect active and singular
 (\\strateumata\\, neuter plural) of \\akolouthe\\, graphic picture of
 the celestial Warrior with his angelic hosts "upon white horses"
 (\\eph' hippois leukois\\) like the Leader and, like him "clothed in
 fine linen white and pure" (\\endedumenoi bussinon leukon katharon\\)
 like the Leader again
 # 19:8
 Note \\endedumenoi\\ here as in
 # 1:13; 15:6

07888
 \\A sharp sword\\ (\\romphaia oxeia\\). As in
 # 1:16; 2:12,15
 \\That he should smite\\ (\\hina pataxi\\). Purpose clause with \\hina\\ and
 the first aorist active subjunctive of \\patass\\, old verb already
 in
 # 11:6
 and like
 # Isa 11:4
 a figure here for forensic and judicial condemnation. \\And he\\
 \\shall rule them\\ (\\kai autos poimanei\\). Emphatic use of \\autos\\ twice
 (he himself). Future active of \\poimain\\, to shepherd as in
 # 2:27; 12:5
 "with a rod of iron" (\\en rabdi sidri\\) as there. See
 # 1Pe 2:25; Heb 13:20
 for Christ as Shepherd. \\And he treadeth\\ (\\kai autos patei\\). Change
 to present tense of \\pate\\, to tread (here transitive), with
 solemn repetition of \\kai autos\\. \\The winepress of the fierceness\\
 \\of the wrath of Almighty God\\ (\\tn lnon tou oinou tou thumou ts\\
 \\orgs tou theou tou pantokratoros\\). Literally, "the winepress of
 the wine of the wrath of the anger of God the Almighty" (four
 genitives dependent on one another and on \\lnon\\). These images
 are here combined from
 # 14:8,10,19; 16:19
 The fact is already in
 # 19:13
 after
 # Isa 63:1

07889
 \\And on his thigh\\ (\\kai epi ton mron autou\\). "Even upon his
 thigh." Old word, here alone in N.T. \\King of kings, and Lord of\\
 \\lords\\ (\\Basileus basilen kai Kurios kurin\\). The title already
 given to the Lamb in
 # 17:14
 but in reverse order. See the same idea in
 # 1Ti 6:15

07890
 \\An angel\\ (\\hena aggelon\\). Like \\heis\\ in
 # 18:21
 just "an," not "one." \\Standing in the sun\\ (\\hestta en ti\\
 \\hlii\\). Second perfect active participle of \\histmi\\
 (intransitive). "Where all the birds of prey would behold him"
 (Beckwith). For \\orneois\\ (birds) see
 # 18:2
 and for \\en mesouranmati\\ (in mid heaven) see
 # 18:13; 14:6
 \\Come and be gathered together\\ (\\Deute sunachthte\\). \\Deute\\ is the
 adverb \\deur\\ (hither), used when two or more are addressed,
 possibly from \\deuro ite\\ (come here). Asyndeton also without \\kai\\
 (and). First aorist passive imperative of \\sunag\\. The metaphor is
 drawn from
 # Eze 39:17
 \\Unto the great supper of God\\ (\\eis to deipnon to mega tou theou\\).
 The habits of vultures are described by Christ in
 # Mt 24:28
 This is a bold and powerful picture of the battlefield after the
 victory of the Messiah, "a sacrificial feast spread on God's
 table for all the vultures of the sky" (Swete). Is this battle
 the same as that of Har Magedon
 # 16:16
 and that of Gog and Magog
 # 20:8
 mentioned after the thousand years? The language in
 # 20:8
 seems like this derived from
 # Eze 39:17
 and "in the Apocalypse priority in the order of sequence does not
 always imply priority in time" (Swete). There seems no way to
 decide this point save that the end seems to be at hand.

07891
 \\That ye may eat\\ (\\hina phagte\\). Purpose clause with \\hina\\ and the
 second aorist active subjunctive of \\esthi\\. \\The flesh of kings\\
 (\\sarkas basilen\\). "Pieces of flesh" (plural of \\sarx\\, flesh) and
 of all classes and conditions of men who fell in the battle
 # 6:18; 11:13; 13:16; 19:5; 20:12
 War is no respecter of persons.

07892
 \\Gathered together\\ (\\sungmena\\). Perfect passive participle of
 \\sunag\\. In battle array. \\To make war against\\ (\\poisai polemon\\
 \\meta\\). First aorist active infinitive of \\poie\\, to express
 purpose. See \\poleme meta\\ in
 # 12:7
 and the use of \\sunag eis polemon\\ in
 # 16:14; 20:8
 The beast (for his army see
 # 16:13
 led a league of ten kings against Babylon in
 # 17:16
 but with the purpose also of fighting the Lamb
 # 17:14

07893
 \\Was taken\\ (\\epiasth\\). First aorist (prophetic) passive indicative
 of the Doric \\piaz\\ (Attic \\piez\\). Cf.
 # 2Th 2:8
 \\The false prophet\\ (\\ho pseudoprophts\\). Possibly the second beast
 of
 # 13:11-17; 16:13; 20:10
 Charles takes him to be "the priesthood of the Imperial cult,
 which practised all kinds of magic and imposture to beguile men
 to worship the Beast." \\That wrought the signs in his sight\\ (\\ho\\
 \\poiesas ta smeia enpion autou\\). As in
 # 13:14
 \\Wherewith\\ (\\en hois\\). "In which" signs. \\He deceived\\ (\\eplansen\\).
 First aorist active indicative of \\plana\\. He was only able to
 deceive "them that had received" (\\tous labontas\\, articular second
 aorist active participle of \\lamban\\, "those receiving") "the mark
 of the beast"
 # 13:16; 14:9; 16:2; 20:4
 "and them that worshipped his image" (\\tous proskunountas ti\\
 \\eikoni autou\\) as in
 # 13:15
 \\They twain\\ (\\hoi duo\\). "The two." \\Were cast\\ (\\eblthsan\\). First
 aorist passive Indicative of \\ball\\. They fall together as they
 fought together. "The day that sees the end of a false statecraft
 will see also that of a false priestcraft" (Swete). \\Alive\\
 (\\zntes\\). Present active participle of \\za\\, predicative
 nominative, "living." \\Into the lake of fire\\ (\\eis tn limnn tou\\
 \\puros\\). Genitive \\puros\\ describes this \\limnn\\ (lake, cf.
 # Lu 5:1
 as it does \\gehenna\\ in
 # Mt 5:22
 See also
 # 20:10; 21:8
 It is a different figure from the "abyss" in
 # 9:1; 20:1
 This is the final abode of Satan, the beast, the false prophet,
 and wicked men. \\That burneth with brimstone\\ (\\ts kaiomens en\\
 \\theii\\). Note the genitive here in place of the accusative
 \\limnn\\, perhaps because of the intervening genitive \\puros\\
 (neuter, not feminine). The agreement is regular in
 # 21:8
 For \\en theii\\ (with brimstone) see
 # 14:10; 20:10; 21:8
 The fact of hell is clearly taught here, but the imagery is not
 to be taken literally any more than that of heaven in chapters
 # Re 4; 5; 21; 22
 is to be so understood. Both fall short of the reality.

07894
 \\The rest\\ (\\hoi loipoi\\). Of the enemy (the kings and their hosts of
 verse
 # 19
 \\Were killed\\ (\\apektanthsan\\). First aorist (effective) passive
 indicative of \\apoktein\\. Those affected by the Caesar-worship
 # 14:9
 were not at once cast into the lake with the two beasts. \\Were\\
 \\filled\\ (\\echortasthsan\\). First aorist (effective) passive of
 \\chortaz\\. As they had been invited to do in verse
 # 17

07895
 \\Coming down out of heaven\\ (\\katabainonta ek tou ouranou\\). As in
 # 10:1; 18:1
 \\The key of the abyss\\ (\\tn klein ts abussou\\). As in
 # 9:1
 \\A great chain\\ (\\halusin megaln\\). Paul wore a \\halusis\\ (alpha
 privative and \\lu\\, to loose) in Rome
 # 2Ti 1:16
 , as did Peter in prison in Jerusalem
 # Ac 12:6
 \\In his hand\\ (\\epi tn cheira autou\\). "Upon his hand," ready for
 use. See \\epi\\ with the genitive in
 # 1:20

07896
 \\He laid hold on\\ (\\ekratsen\\). First aorist active indicative of
 \\krate\\, to seize. \\The dragon\\ (\\ton drakonta\\). Accusative after
 \\ekratsen\\ instead of the genitive as in
 # 2:1
 He has been behind the beast and the false prophet from the
 start. Now he is seized. \\The old serpent\\ (\\ho ophis ho archaios\\).
 Precisely the description in
 # 12:9
 only the nominative is here retained, though in apposition with
 the accusative \\ton drakonta\\, a frequent anacoluthon in the
 Apocalypse
 # 1:5
 etc.). Swete calls it a parenthesis. \\Which is\\ (\\hos estin\\). The
 relative here relieves the construction and takes the place of \\ho\\
 \\kaloumenos\\ in
 # 12:9
 before \\Diabolos kai ho Satans\\. \\And bound him\\ (\\kai edsen auton\\).
 First aorist active indicative of \\de\\. \\For a thousand years\\
 (\\chilia et\\). Accusative of extent of time. Here we confront the
 same problem found in the 1260 days. In this book of symbols how
 long is a thousand years? All sorts of theories are proposed,
 none of which fully satisfy one. Perhaps Peter has given us the
 only solution open to us in
 # 2Pe 3:8
 when he argues that "one day with the Lord is as a thousand years
 and a thousand years as one day." It will help us all to remember
 that God's clock does not run by ours and that times and seasons
 and programs are with him. This wonderful book was written to
 comfort the saints in a time of great trial, not to create strife
 among them.

07897
 \\Into the abyss\\ (\\eis tn abusson\\). The one in
 # 9:1
 and the one spoken of by the legion of demons in
 # Lu 8:31
 under the charge of the angel of the abyss (Apollyon,
 # Re 9:11
 who is either Satan himself or a kindred power. "Already he has
 been cast out of Heaven
 # 12:9
 now he is cast out of the earth, and returns to his own place"
 (Swete). \\Shut it and sealed it\\ (\\ekleisen kai esphragisen\\).
 Effective first aorists active indicative of \\klei\\ and \\sphragiz\\.
 \\That he should deceive no more\\ (\\hina m plansi\\). Negative
 purpose clause with \\hina m\\ and the first aorist active
 subjunctive of \\plana\\. Glorious relief after the strain of the
 previous visions of conflict. Small wonder that Christians today
 cherish this blessed hope whatever the actual meaning may be.
 \\Until should be finished\\ (\\achri telesthi\\). Temporal clause of
 future purpose with \\achri\\ (as a conjunction like \\hes\\) and the
 first aorist passive subjunctive of \\tele\\. Repeated in verse
 # 5
 and see \\achri\\ and the subjunctive in
 # 7:3; 15:8
 \\He must be loosed\\ (\\dei luthnai\\). Sad necessity, alas, with \\dei\\
 and the first aorist passive infinitive of \\lu\\. \\For a little\\
 \\time\\ (\\mikron chronon\\). Accusative of time. Whatever the thousand
 years means, it is here said plainly that after it is over the
 devil will again have power on earth "for a little time."

07898
 \\And they sat upon them\\ (\\kai ekathisan ep' autous\\). First aorist
 active indicative of \\kathiz\\. Another period here apparently
 synchronous (verse
 # 7
 with the confinement of Satan in the abyss. No subject is given
 for this plural verb. Apparently Christ and the Apostles
 # Mt 19:28; Lu 22:30
 and some of the saints
 # 1Co 6:3
 martyrs some hold. \\Judgment was given unto them\\ (\\krima edoth\\
 \\autois\\). First aorist passive of \\didmi\\. Picture of the heavenly
 court of assizes. \\The souls\\ (\\tas psuchas\\). Accusative after
 \\eidon\\ at the beginning of the verse. \\Of them that had been\\
 \\beheaded\\ (\\tn pepelekismenn\\). Genitive of the articular perfect
 passive participle of \\pelekiz\\, old word (from \\pelekus\\ an axe,
 the traditional instrument for execution in republican Rome, but
 later supplanted by the sword), to cut off with an axe, here only
 in N.T. See
 # 6:9; 18:24; 19:2
 for previous mention of these martyrs for the witness of Jesus
 # 1:9; 12:17; 19:10
 Others also besides martyrs shared in Christ's victory, those who
 refused to worship the beast or wear his mark as in
 # 13:15; 14:9; 16:2; 19:20
 \\And they lived\\ (\\kai ezsan\\). First aorist active indicative of
 \\za\\. If the ingressive aorist, it means "came to life" or "lived
 again" as in
 # 2:8
 and so as to verse
 # 5
 If it is the constative aorist here and in verse
 # 5
 then it could mean increased spiritual life. See
 # Joh 5:21-29
 for the double sense of life and death (now literal, now
 spiritual) precisely as we have the second death in
 # Re 2:11; 20:6,14
 \\And reigned with Christ\\ (\\kai ebasileusan meta tou Christou\\). Same
 use of the first aorist active indicative of \\basileu\\, but more
 clearly constative. Beckwith and Swete take this to apply solely
 to the martyrs, the martyrs' reign with Christ.

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 \\The rest of the dead\\ (\\hoi loipoi tn nekrn\\). "All except the
 martyrs, both the righteous and the unrighteous" (Beckwith). But
 some take this to mean only the wicked. \\Lived not until the\\
 \\thousand years should be finished\\ (\\ouk ezsan achri telesthi ta\\
 \\chilia et\\). See verse
 # 4
 for the items here. "To infer from this statement, as many
 expositors have done, that the \\ezsan\\ of v.
 # 4
 must be understood of bodily resuscitation, is to interpret
 apocalyptic prophecy by methods of exegesis which are proper to
 ordinary narrative" (Swete). I sympathize wholly with that
 comment and confess my own ignorance therefore as to the meaning
 of the symbolism without any predilections for post-millennialism
 or premillennialism. \\This is the first resurrection\\ (\\haut h\\
 \\anastasis h prt\\). Scholars differ as to the genuineness of
 this phrase. Accepting it as genuine, Swete applies it to "the
 return of the martyrs and confessors to life at the beginning of
 the Thousand Years." According to this view the first
 resurrection is a special incident in the present life before the
 Parousia. It has no parallel with
 # 1Th 4:16
 where the dead in Christ are raised before those living are
 changed. Some think that John here pictures the "Regeneration"
 (\\palingenesia\\) of
 # Mt 19:28
 and the "Restoration" (\\apokatastasis\\) of
 # Ac 3:21
 No effort is here made to solve this problem, save to call
 attention to the general judgment out of the books in
 # 20:12
 and to the general resurrection in
