Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re13.rwp

Text File | 1993-04-19 | 19KB | 327 lines

13:1 {He stood} (\estathê\). First aorist passive indicative of
\histêmi\ (intransitive), as in #8:3|. "He stopped" on his way to
war with the rest of the woman's seed. P Q read here \estathên\
(I stood) when it has to be connected with chapter #Re 13|. {Upon
the sand} (\epi tên 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 tês thalassês\). 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" (\diadêmata\)
see #12:3|, only ten here, not seven as there. {Names of
blasphemy} (\onomata blasphêmias\). 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.

13:2 {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} (\hôs 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} (\hôs stoma leontos\).
From #Da 7:4|. This beast combines features of the first three
beasts in #Da 7:2ff|. The strength and brutality of the
Babylonian, Median, and Persian empires appeared in the Roman
Empire. The catlike vigilance of the leopard, the slow and
crushing power of the bear, and the roar of the lion were all
familiar features to the shepherds in Palestine (Swete). {The
dragon gave him} (\edôken autôi ho drakôn\). First aorist active
indicative of \didômi\ (to give) and dative case \autôi\ (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.

13:3 {And I saw} (\kai\). No verb (\eidon\) in the old MSS., but
clearly understood from verse #2|. {As though it had been
smitten} (\hôs esphagmenên\). Perfect passive participle of
\sphazô\, 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 hê plêgê autou
etherapeuthê\). First aorist passive indicative of \therapeuô\.
"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}
(\ethaumasthê opisô tou thêriou\). First aorist passive
(deponent) indicative of \thaumazô\, to wonder at, to admire, as
in #17:8|. For this pregnant use of \opisô\ 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.

13:4 {They worshipped the dragon} (\prosekunêsan tôi drakonti\).
First aorist active indicative of \proskuneô\, with dative case
\drakonti\ (from \drakôn\). They really worshipped Satan (the
dragon) when "they worshipped the beast" (\prosekunêsan tôi
thêriôi\) 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 tôi thêriôi;\). 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 polemêsai 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.

13:5 {There was given to him} (\edothê autôi\). First aorist
passive indicative of \didômi\, to give, as in next line and
verse #7|. Perhaps a reference to \edôken\ (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 blasphêmias\). Present active participle of \laleô\,
agreeing with \stoma\ (nominative neuter singular and subject of
\edothê\). 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}
(\poiêsai\). First aorist active infinitive (epexegetic use) of
\poieô\, either in the sense of working (signs), as in #Da
8:12-14|, with the accusative of duration of time (\mênas\
months), or more likely in the sense of doing time, with \mênas\
as the direct object as in #Mt 20:12; Ac 20:3; Jas 4:13|.

13:6 {For blasphemies} (\eis blasphêmias\). "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 \ênoixen\ is
probably constative, for he repeated the blasphemies, though the
phrase (\anoigô\ 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," \tên skênên
autou\, #7:15; 12:12; 21:3|) and against "them that dwell in the
heaven" (\tous en tôi ouranôi skênountas\), the same phrase of
#12:12| (either angels or the redeemed or both).

13:7 {To make war with the saints and to overcome them} (\poiêsai
polemon meta tôn hagiôn kai nikêsai autous\). This clause with
two epexegetical first aorist active infinitives (\polemêsai\ and
\nikêsai\) is omitted in A C P, but probably by \homoeoteleuton\
(like ending) because of the repetition of \edothê\. 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.

13:8 {Shall worship him} (\proskunêsousin auton\). Future active
of \proskuneô\ with the accusative here as some MSS. in #13:4|
(\to thêrion\), 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 \hôn\ 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 \graphô\, permanent state, stands
written. {In the book of life of the Lamb} (\en tôi bibliôi tês
zôês 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 katabolês kosmou\). For the phrase \apo katabolês
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 katabolês 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|.

13:9 {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.

13:10 {If any man is for captivity} (\ei tis eis aichmalôsian\).
Condition of first class, but with no copula (\estin\) expressed.
For \aichmalôsian\ (from \aichmalôtos\ 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 machairêi apoktenei\). First-class condition
with future active of \apokteinô\, 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 machairêi
apoktanthênai\). First aorist passive infinitive of \apokteinô\.
The inevitable conclusion (\dei\) of such conduct. The killer is
killed. {Here} (\hôde\). In this attitude of submission to the
inevitable. For \hôde\ see #13:18; 14:12; 17:9|. "Faith"
(\pistis\) here is more like faithfulness, fidelity.

13:11 {Another beast} (\allo thêrion\). Like the first beast
(verse #1|), not a \heteron thêrion\ (a different beast). {Out of
the earth} (\ek tês gês\). 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 \echô\.
Only two horns (not ten like the first, verse #1|). {Like unto a
lamb} (\homoia arniôi\). 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 hôs drakôn\). 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|).

13:12 {He exerciseth} (\poiei\). Present active dramatic present
of \poieô\. In his sight (\enôpion 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 proskunêsousin to thêrion to prôton\). 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 \proskuneô\ 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.

13:13 {That he should even make fire come down out of heaven}
(\hina kai pur poiêi ek tou ouranou katabainein\). Purpose clause
again with \hina\ and the present active subjunctive of \poieô\
and the object infinitive of \katabainô\ 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|).

13:14 {And he deceiveth} (\kai planâi\). Present active
(dramatic) indicative of \planaô\, the very thing that Jesus had
said would happen (#Mt 24:24|, "So as to lead astray" \hôste
planâsthai\, 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}
(\poiêsai eikona tôi thêriôi\). Indirect command (this first
aorist active infinitive of \poieô\) after \legôn\ as in #Ac
21:21|, not indirect assertion. This "image" (\eikôn\, 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} (\tên plêgên tês machairês\).
This language can refer to the death of Nero by his own sword.
{And lived} (\kai ezêsen\). "And he came to life" (ingressive
first aorist active indicative of \zaô\). Perhaps a reference to
Domitian as a second Nero in his persecution of Christians.

13:15 {To give breath to it} (\dounai pneuma autêi\). 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 zôês\ (breath of life) in #11:11|.
{Even to the image} (\têi eikoni\). No "even" in the Greek, just
apposition with \autêi\ (her). {That should both speak and cause}
(\hina kai lalêsêi kai poiêsêi\). Final clause with \hina\ and
the first aorist active subjunctive of \laleô\ and \poieô\.
Ventriloquism like that in #Ac 16:16|. {That should be killed}
(\hina apoktanthôsin\). Sub-final clause with \hina\ and the
first aorist passive subjunctive of \apokteinô\, after \poiêsêi\,
as in verse #12| (future indicative). {As many as should not
worship} (\hosoi ean mê proskunêsôsin\). Indefinite relative
clause with modal \ean\ (= \an\) and the first aorist active
subjunctive of \proskuneô\ with the accusative \tên 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).

13:16 {He causeth all} (same use of \poieô\ as in #12,15|). Note
article here with each class (the small and the great, etc.).
{That there be given them} (\hina dôsin autois\). Same use of
\hina\ after \poieô\ as in #12,15|, only here with indefinite
plural \dôsin\ (second aorist active subjunctive), "that they
give themselves," as in #10:11; 12:6; 16:15|. {A mark}
(\charagma\). Old word from \charassô\, 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 metôpon autôn\). Accusative with \epi\, though genitive just
before with \cheiros\ (hand). See already #7:3; 9:4| (genitive
\epi tôn metôpôn\). Only in the Apocalypse in N.T.

13:17 {That no man should be able to buy or to sell} (\hina mê
tis dunêtai agorasai ê pôlêsai\). 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
mê\). "If not," "except." {Even the name} (\to onoma\). No
"even," just apposition with \charagma\ (the mark). {Or the
number} (\ê 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."

13:18 {Here is wisdom} (\hôde hê 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 echôn noun\). "The
one having intelligence" in such matters. Cf. the adverb
\nounechôs\ (discreetly) in #Mr 12:34|. {Let him count}
(\psêphisatô\). First active imperative of \psêphizô\, old verb
(from \psêphos\ pebble), to count, in N.T. only here and #Lu
14:28|. {The number of a man} (\arithmos anthrôpou\). "A man's
number." But what man and what name? {Six hundred and sixty-six}
(\hexakosioi hexêkonta 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?