Part III: Chapters 12-15

Chapter Twelve

Vs. 1: And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars.

Woman or gune appears in Revelation a total of nineteen times, this being the first occasion. She seems symbolic of God's people and/or Israel; Catholic tradition often identifies her with the Virgin Mary. Here gune is a portent or semeion. In light of Jn 4.48, this word can refer to supernatural events: "Jesus therefore said to him, 'Unless you see signs and wonders you will not believe.'" In the verse at hand, semeion has a specific location, heaven. Several times earlier it was noted that events unfold in a passive way, this being yet another example: appeared or orao in the sense of having been seen.

Semeion-as-gune may be outlined with three additional features, all of which connote a certain luminosity attributable to the woman:

1) sun with which she is clothed (periballo, cf. 7.9) or fully enveloped. "In them he has set a tent for the sun" [Ps 19.4].

2) moon (selene): "Behold...the moon and eleven stars were bowing down to me (Joseph, Gen 37.9)." In the verse at hand, the sun is the dominant image; the moon and crown are subordinate.

3) crown (stephanos): compare with 4.4: 'twenty-four elders clad in white garments with golden crowns upon their heads." Note use of periballo regarding the woman so clothed with the sun. The "twelve stars" may represent the twelve tribes of Israel and twelve disciples; for the latter, cf. Acts 1.14: "All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, with his brothers." Here Mary is seated with the disciples just before the descent of the Holy Spirit at Pentecost.

Vs. 2: She was with child and she cried out in her pangs of birth, in anguish for delivery.

Keeping in mind the reference to the Virgin Mary and Pentecost in the last verse, the mother of Jesus may be seen in light of being in "pangs of birth" with respect to the Holy Spirit's descent. The verse at hand reads "with child" as "having something in (her) stomach" (gaster).

"Writhe and groan, O daughter of Zion, like a woman in travail; for now you shall go forth from the city and dwell in the open country; you shall go to Babylon" [Mic 4.10]. Here Revelation's woman clearly parallels Zion about to leave Israel for Babylon, traditional place of exile. This verse is similar to the woman's crying out (krazo) and anguish (odino). For the former: "And Jesus cried again with a loud voice and yielded up his spirit" [Mt 27.50]. For the latter: "My little children, with whom I am again in travail until Christ be formed in you" [Gal 4.19]! Such forming or morphoo is Paul's wish for the morphe of Christ be present in his listeners. "Though he was in the form of God" [Phil 2.6].

Vs. 3: And another portent appeared in heaven; behold, a great red dragon, with seven heads and ten horns and seven diadems upon his heads.

Another use of orao (appeared): note the similar location (heaven, which here as in vs. 2 can be taken as the sky above) of the "great red dragon" identified in vs. 9 as Satan. Drakon (dragon) is derived from the verb derkomai, to see clearly, most likely having in mind the way a reptile stares without blinking as is the case with mammals. This Greek word translates the Hebrew tannin as found in Ex 7.10: "Aaron cast down his rod before Pharaoh and his servants, and it became a serpent." This dragon could also have a connection with the serpent of Gen 3.1: "Now the serpent was more subtle than any other wild creature that the Lord God had made." With this verse in mind, we have a clue regarding the dragon's character, subtle or haram; the verbal root connotes nakedness or an uncovering, most likely to reveal malevolence. "They lay crafty plans against your people" [Ps 83.3]. Note that therion is the LXX translation for wild creature as found in 11.7: "the beast that ascends from the bottomless pit."

Four characteristics of this dragon:

1) red or purros in the sense of being fiery in color. Cf. 6.4: "And out came another horse, bright red." Also cf. Sg 5.10 where this word is used in the LXX: "My beloved is all radiant and ruddy." The Hebrew adjective is 'adom, closely related to 'adam or man and referring to the earth's color from which he had been formed.

2) "seven heads" or kephale. Frequent reference had been made in these Notes with regard to the sacred number seven, mostly in connection with the seven churches and as well as with regard to Jericho. Kephale can represent the source of authority, and here is the exact opposite of Jesus Christ's authority over his church (of which seven were noted in Revelation): "He is the head of the body, the church" [Col 1.18].

3) "ten horns" or keras. "A fourth beast, terrible and dreadful and exceedingly strong...different from all the beasts that were before it; and it had ten horns" [Dan 7.7]. The Chaldean word qarnayn closely resembles the Hebrew qeren which connotes strength and power. Horns were also used as part of the altar of sacrifice: "And you shall make horns for it on its four corners" [Ex 27.2].

4) "seven diadems" or diadema. Another "anti-seven" number to the seven churches of Revelation. Compare with stephanos (crown) in 3.11: "so that no one may seize your crown." Diadema differs from stephanos in the sense that it represents royal authority; the latter can apply to derived authority. In the verse at hand, diadema may signify that the beast shared his authority in imitation (in the sense of mockery) of the seven churches. That is, this authority is essentially fractured into "seven heads" with one body of a dragon.

Vs. 4: His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to bear a child, that he might devour her child when she brought it forth.

This verse reveals the enormous size of the dragon who apparently is positioned on earth by reason of his proximity to the woman. Oura or tail is the source of its power. "And the prophet who teaches lies is the tail" [Is 9.15], that is, once the Lord has severed head and tail from Israel (cf. vs. 14).

The dragon brings down one third of the stars to earth; suro is the verb used here which implies a dragging. "Saul...dragged off men and women and committed them to prison" [Acts 8.3]. A result of such dragging is a casting of the stars (literally) "into (eis) earth," that is, making them fall and impact the earth similar to meteorites. For a comparable reference: The little horn "cast down to the ground some of the host of the stars and trampled upon them" [Dan 8.10].

Since the dragon had destroyed part of the firmament, we may assume that this occurred at night. Perhaps this is why he was able to be present when the woman was about to give birth; it was easy for him to sneak up on her. As the verbal root for dragon (derkomai) suggests, this beast...with all seven heads...is staring at the woman in anticipation of her son's birth. "Before she was in labor she gave birth; before pain came upon her she was delivered of a son" [Is 66.7]. Contrast the dragon and these stars with the Magi and the singular star at Jesus' birth: "For we have seen his star in the east and have come to worship him" [Mt 2.2].

Katesthio or to devour: the opposite to the Magi's act of worship. "Who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation" [Mk 12.40]. King Herod, who inquired about the birth of Jesus Christ from the Magi, is a type of dragon ready to devour him.

Vs. 5: She brought forth a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne.

Compare this verse to Christ's birth: "And she gave birth to her first-born son" [Lk 2.7]. This verse calls Jesus prototokos as in Col 1.15: "He is the image of the invisible God, the first-born of all creation." Prototokos is closely related to Christ as eikon (image) of God who remains invisible. Such an image mirrors the activity of the invisible God which in the context of vs. 5 is to rule or poimaino; this verb fundamentally means to shepherd (cf. Lk 17.7). This sense is lacking in the context of vs. 5 which is partly lifted from Ps 2.9: "You shall break them with a rod of iron." Here the LXX uses poimaino for to break which in Hebrew is rahah. In light of this, consider Ps 23.4: "Your rod and your staff, they comfort me." Here rod or shevet can mean tribe; staff or mishhan implies a support of any kind.

In the verse at hand, rabdos (rod) signifies rule as found in the LXX of Ps 45.6: "Your royal scepter is a scepter of equity." Its composition of iron shows that such rule is harsh with respect to the nations (ethnos or goym), traditional foes of Israel.

The verb arpazo (to snatch) is in the aorist passive, another instance where action is taken with respect to the person or object at hand (here, the male child) to indicate divine intervention. Note the two-fold direction of this snatching: "to (pros) God" and "to (pros) the throne;" compare with the ascent of Elijah (2 Kg 2.11) and Enoch (Gen 5.24) as well as Christ's ascension (Acts 1.9).

Thronos (throne) is the place from which this child will wield his "rod of iron." Cf. Rev 3.21: "He who conquers I will grant him to sit with me on my throne as I myself conquered and sat down with my Father on his throne."

Vs. 6: and the woman fled into the wilderness where she has a place prepared by God in which to be nourished for one thousand two hundred and sixty days.

The woman's flight happens after her son was born, the immediacy of this flight signified by "and" which connects this verse with the previous one. Compare her escape with the Holy Family's descent into Egypt: "And he (Joseph) rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod" [Mt 2.14]. As noted with regard to vs. 4, the action took place at night; the same may apply to the woman which parallels that of the Holy Family.

Eremos or wilderness in the sense of an uninhabited region. "I am the voice of one crying in the wilderness" [Jn 1.23], that is, I, John the Baptist am a voice in an uninhabited region. Eremos is comparable to the Hebrew midbar: "that they may serve me in the wilderness" [Ex 7.16]. This word is derived from the verbal root davar, to speak; implied is the wilderness is a place of speaking, where God communicates himself to prophets, etc. In the verse at hand, eremos is a special place (topos) "prepared (etoimazo) by God" or as this word connotes, a place which stands ready waiting to receive the woman. In conjunction with eremos and John the Baptist, cf. Mt 3.3: "Prepare the way of the Lord."

This prepared place is also one of nourishing (trepho), a verb commonly associated with infants. "Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly father feeds them" [Mt 6.26]. Perhaps the woman, like John the Baptist, was nourished in the midbar...the place of speaking...by the voice which was crying in that spot. Such nourishing has a temporal duration, 1260 days, the same amount of time (in the sense of kairos, a special event or occasion) as the two witnesses who prophesied, 11.3. Thus the woman shares in this capacity of prophesying, again hearkening back to John the Baptist.

Vs. 7: Now war arose in heaven, Michael and his angels fighting against the dragon; and the dragon and his angels fought.

Now or kai (and) in the sense of continuing the action; as already noted, kai is used frequently in Revelation to indicate quick succession of events. Attention shifts to Michael (the only reference in Revelation) who is mentioned in the Book of Daniel several times (10.13, 21; 12.1); the last verse runs as follows: "At that time shall arise Michael, the great prince who has charge of your people...but at that time your people shall be delivered, every one whose name shall be found written in the book." The LXX translation uses hora for time as opposed to kairos. Cf. 3.10: "I will keep you from the hour of trial which is coming on the whole world."

Polemos (war) is situated in heaven; the verb polemeo is used twice which specifies the nature of this conflict: Michael allied with his angels against the seven-headed dragon. It seems that this heavenly army has taken the initiative to engage in battle to which the dragon and his angelic host responded. "But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him" [Jude 9].

Vs. 8: but they were defeated and there was no longer any place for them in heaven.

Another use of kai (and) for but, signifying continuous action, here the battle which had transpired in heaven. Ischuo for to defeat; this verb implies one side being stronger than the other. Note another passive use of a verb as if to imply that victory had come about by God through Michael and his angels. Such defeat means banishment from heaven: the dragon and his angels now lacked a place or topos in heaven. Cf. 2.5: "Remember then from what you have fallen, repent...If not, I will come to you and remove your lampstand from its place." That is, God will banish the church of Ephesus into the same location as the dragon (i.e., to the earth, 12.9).

Vs. 9: And the great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world-he was thrown down to the earth, and his angels were thrown down with him.

Another passive use of a verb, ballo (to throw down), here referring to the dragon who is also identified under four names:

1) "ancient serpent (ophis, cf. 20.2)." "I saw Satan fall like lightening from heaven" [Lk 10.18]. This verse has Jesus Christ as witness to Satan's fall, "like lightening" (astrape), the same comparison with regard to Christ's coming: "For as the lightening comes from the east and shines as far as the west, so will be the coming of the Son of man" [Mt 24.27]. The former has a downward motion; the latter, a lateral one or from one cardinal point to another. In the verse at hand, the serpent is ancient (archaios) in the sense of something which has existed from the beginning: "Now the serpent was more subtle than any other wild creature that the Lord God had made" [Gen 3.1]. Note that God is the creator of this serpent. The Hebrew term here is nachash, from a verbal root meaning to whisper; implied is the practice of enchantment and sorcery.

2) Devil or Diabolos, proper name used here. "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels" [Mt 25.31].

3) Satan, who here is the same as the Devil. "I know where you dwell, where Satan's throne is" [Rev 2.13].

4) deceiver or planao, in the sense of leading astray; here the verb is in a present participle indicating continuous, habitual action. Cf. Genesis, "the eyes of both were opened" [3.7]. While the verb is not used in this context, nevertheless such opening of eyes is a deception; implied is that the eyes of Adam and Eve were not deceived when they were closed. "Take heed that no one leads you astray" [Mt 24.4]. In the verse at hand, planao is with respect to "the whole world (oikoumene)," more specifically, the inhabited world, another term for the Roman Empire.

Two more (passive) instances of ballo, the insertion of the just noted four names belonging to the dragon serving to intensify this action. The place to which the dragon is cast is "to the earth," the preposition eis (into) suggesting full penetration. Compare ge (earth) with oikoumene just noted. Along with the "eis-ness" are the dragon's angels.

Vs. 10: And I heard a loud voice in heaven saying, "Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brethren has been thrown down, who accuses them day and night before our God.

Here John interjects himself as witness, the first time since 11.1 when he was given a measuring rod to measure the temple. The source of this "loud (megalos, in the sense of great) voice" is not specified, either coming from God or an angel. Compare this indeterminate voice with the one at Christ's transfiguration: "and a voice from the cloud said, 'This is my beloved Son'" [Mt 17.5].

Five elements which "have come," that is, after the dragon has been cast down to earth:

1) salvation (soteria): "For salvation is nearer to us now than when we first believed" [Rom 13.11].

2) power (dunamis) in the sense of might: "You will see the Son of man sitting at the right hand of Power and coming with the clouds of heaven" [Mk 14.62].

3) kingdom (basileia): "Receive the kingdom of God like a child" [Mk 10.15].

4) authority (exousia): "For I have not spoken on my own authority" [Jn 12.49].

The first three belong to God whereas the fourth belongs to Christ. What effects them is that the "accuser (kategor) of our brethren" or the dragon has been cast down (ballo, another passive use of a verb). Note the first person plural here as with "our God." The dragon-as-kategor accuses (kategoreo) "our brethren" continuously. He does this "before (enopion) God." "Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them" [Job 1.6]. The Hebrew for among is betok which signifies being right in the midst of a group. The Hebrew for before is hal, literally on or right at the presence of someone.

Vs. 11: And they have conquered him by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death.

Another use of kai (and) to show the immediate connection between this and the previous verse. Those who have conquered (nikao) are "our brethren" of vs. 10. "He who conquers and who keeps my works until the end" [2.26].

Two parts to this victory:

1) the Lamb's blood (haima): "I saw a Lamb standing as though it had been slain" [5.6]. "He entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood" [Heb 9.12]. Christ's blood present in this Holy Place (hagia) enabled "our brethren" of vs. 10 to achieve victory. That is to say, this blood was able to extend from within the hagia to outside its precincts.

2) "word of testimony" (marturia) signifying martyrdom which is equated with a word or logos, that is, their speech or testimony.

The verb agapao (love) is applied to "our brethren's" lives: such persons did not have agape toward their personal biological continuance but with respect to the Lamb. The text reads "the soul (psuche) of theirs; a singular soul for a multitude of "our brethren."

Vs. 12: Rejoice then, O heaven and you that dwell therein! But woe to you, O earth and sea, for the devil has come down to you in great wrath because he knows that his time is short!"

The conclusion of those words from the "loud voice" which John heard in heaven (cf. vs. 10). Euphraino (to rejoice) in the sense of being happy. "Rejoice over her, O heaven, O saints and apostles and prophets, for God has given judgment for you against her" [18.20]! Those bidden to rejoice are two fold: heaven itself (plural used, ouranos) and those who dwell there (skenoo); this verb connotes living in a tent. "And the Word became flesh and dwelt among us" [Jn 1.14]. That is to say, those living in heaven have sent up their tent there because the Word had already tented "among (en, in) us." The plural of dwellers may be paralleled with the plural of heavens.

Ouai or woe with respect to earth and sea, the opposite of that rejoicing for heaven and its dwellers. While earth and sea have no intrinsic evil, they stand in contrast to heaven from which later the new Jerusalem will descend. The devil (diabolos) presumably is situated in heaven (in the sense of being in the firmament) and is destined to come down (katabaino). Compare the devil's coming with that of Christ: "and they will see the Son of man coming on the clouds of heaven with power and great glory" [Mt 24.30]. Here as well as in Acts 1.11 Christ does not katabaino; rather, he comes (erchomai) laterally, so to speak.

The devil will descend in "great wrath" (thumos), a term pertaining to passion, that is, to the spirit panting in the body and the rage with which the person pants. "When they heard this, all in the synagogue were filled with wrath" [Lk 4.28]. The devil knows that his kairos, his designated opportunity, is short (oligos); on the other hand, Jesus Christ does not have this knowledge: "But of that day and hour (i.e., that kairos) no one knows, not even the angels of heaven nor the Son, but the Father only" [Mt 24.36].

Vs. 13: And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had borne the male child.

Because the dragon had seven heads and thus seven sets of eyes, this seeing (oida) is a type of derkomai (cf. vs. 4, the verbal root of dragon) or staring. Vs. 10 expressly states that the dragon had been cast down followed by two verses of rejoicing. It almost seems that the dragon was unaware of his fall which according to Christ's own words, was like a lightening bolt (cf. Lk 10.18). The thoroughness of his fall is evident by the phrase "to (eis, into) the earth."

Once "into the earth" the dragon pursues (dioko) the woman, this verb connoting that he persecutes her. "Blessed are those who are persecuted for righteousness' sake" [Mk 5.10].

Vs. 14: But the woman was given the two wings of the great eagle that she might fly from the serpent into the wilderness, to the place where she is to be nourished for a time and times and half a time.

A verse reminiscent of Ps 55.6: "O that I had wings like a dove! I would fly away and be at rest." Here the psalmist gives voice to a two-fold aspiration, that he be endowed with dove's wings: to fly away or huph. The psalm's use of huph combines a positive and negative sense: first to escape affliction and then to rest or shakan which implies a laying down; the latter certainly includes repose from the former but involves a dwelling or abiding presence. "And let them make me a sanctuary that I may dwell in their midst" [Ex 25.8].

Vs. 14 is another example of a verb in the passive mode ("was given") which perhaps happened as abruptly as the dragon had fallen "into the earth" much like lightening as noted with regard to vs. 13. The eagle (aetos) is symbolic of Israel's return from exile: "But they who wait for the Lord shall renew their strength, they shall mount up with wings like eagles" [Is 40.31]. Thus the woman of Revelation "renews (chalaph) her strength," a verb implying change and is reminiscent of 2 Cor 3.18: "being changed into his likeness from one degree of glory to another." She effects this by flying "into (eis) the desert." Compare this "into-ness" as it was first applied to the dragon's fall in vs. 13. It is followed by another eis with respect to (literally) "her place" (topos). Cf. Ps 18. 19: "He brought me forth into a broad place; he delivered me because he delighted in me. Obviously, the broad place is the other side of the Red Sea after Israel's deliverance; it can also refer to the Promised Land. Such merchav is also a day, an occasion, worthy of commemoration: "This day shall be for you a memorial day, and you shall keep it as a feast to the Lord" [Ex 12.14].

In this two-fold desert/place the woman is nourished (trepho) as in vs. 6 which parallels this verse. The duration for such nourishment is three and one half years, kairos being used three times in vs. 14. Cf. Dan 7.25: "He shall think to change the times and the law; and they shall be given into his hand for a time, two times, and a half a time."

Vs. 15: The serpent poured water like a river out of his mouth after the woman, to sweep her away with the flood.

Note the use of serpent (ophis, cf. vs. 9) as opposed to dragon; this beast has one mouth as opposed to seven belonging to the dragon. Contrast the flow of this water as river (potamos) with that river which flowed from the Jerusalem temple: "Then he brought me back to the door of the temple; and behold, water was issuing from below the threshold of the temple toward the east" [Ezk 47.1]. The serpent's attempt to destroy the woman is reminiscent of the Great Flood: "And the waters prevailed so mightily upon the earth that all the high mountains under the whole heaven were covered" [Gen 7.19]. Vs. 15 uses the adjective potamophoretos, swept away. "He blotted out every living thing that was upon the face of the ground, man and animals and creeping things and birds of the air" [Gen 7.23].

Vs. 16: But the earth came to the help of the woman, and the earth opened its mouth and swallowed the river which the dragon had poured from his mouth.

Here the earth (ge)...into (eis) which the dragon had been cast, takes on a personal quality by helping the woman, boetheo. "If you can do anything, have pity on us and help us" [Mk 9.22]. By opening its mouth, the earth acted as a chasm to swallow (katapino) the river spewed by the dragon. "By faith the people crossed the Red Sea as if on dry land; but the Egyptians, when they attempted to do the same, were drowned" [Heb 11.29]. Thus the woman may symbolize the nation of Israel saved at the Red Sea.

Note that the dragon, not serpent (cf. vs. 15), is mentioned, that is, the beast with seven mouths. Two mouths (stoma): that of the dragon and that of the earth, the latter being more formidable in that it could consume water spewed out by the seven mouthed dragon.

Vs. 17: Then the dragon was angry with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus. And he stood on the sand of the sea.

Another use of kai (and, then) to show continuous action continuing from vs. 13; each subsequent verse began with this word. After such uninterrupted activity, it is fitting that chapter twelve come to a conclusion.

Orgizo: to become angry, which shows the dragon's sentiment at not having caught the woman, similar to Pharaoh at the Red Sea: "And I will harden Pharaoh's heart, and he will pursue them and I will get glory over Pharaoh and all his host; and the Egyptians shall know that I am the Lord" [Ex 14.4]. The preposition epi (with, upon) shows his thorough infuriation as though such anger rested "upon" the woman.

The dragon expresses his anger now not so much by pursuing her further but by making war (polemos) upon her offspring (sperma, literally, seed). "As I looked, this horn made war with the saints and prevailed over them" [Dan 7.21]. His "going off" shows intent at this point in the narrative, to intensify action which will follow in successive chapters. Note rest (loipos), implying that the dragon already had waged war which he as "accuser of our brethren" had done (cf. vs. 11).

Offspring is equated with two types of persons (actually, one and the same): keeping (tereo) God's commandments. Cf. 1.3: "Blessed are those who hear and who keep what is written therein; for the time (kairos) is near." Tereo is akin to the Hebrew shamar as often noted in the Psalter with regard to the divine Torah, for example, Ps 119.67: "I went astray, but now I keep your word." For an intensification of this verb, cf. Lk 2.19: "But Mary kept (suntereo) all these things, pondering them in her heart."

Entole for commandment is equivalent to the Hebrew mitswah as found often in Ps 119: "I revere your commandments which I love" [vs. 48].

The second type of persons against whom the dragon will wage war are those who bear testimony (marturia) to Jesus as noted in 11.7. In the verse at hand, such marturia is used with the name Jesus in the genitive case, "of Jesus."

The Greek text has the last sentence of vs. 17 as vs. 18. The sea is symbolic of chaos, a fitting place for the dragon to stand. This dramatic positioning is a kind of interlude for the action which will soon follow.

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Chapter Thirteen

Vs. 1: And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems upon its horns and a blasphemous name upon its heads.

Another beast (therion) comes on the scene; cf. 12.3 for remarks on this word which connotes something wild. Chapter twelve concludes with the dragon standing at the seashore; perhaps he was awaiting the emergence of this beast from the sea.

This verse gives characteristics of the beast which resembles the dragon but here the order is reversed. The chief difference is that the sea-beast has a (singular) "blasphemous (blasphemia, noun) name" upon its (plural) seven heads. That is, one such name was written seven times. "Every sin and blasphemy against the Spirit will not be forgiven" [Mt 12.31]. Cf. 17.3 as well as Dan 7.5: "And behold, another beast (tinenyanah; cf. 12.3), a second one, like a bear." This bear-like beast was one of four which rose from the sea.

Vs. 2: And the beast that I saw was like a leopard, its feet were like a bear's, and its mouth was like a lion's mouth. And to it the dragon gave his power and his throne and great authority.

Again, refer to Dan 7.4-6 where the four beasts represent four political powers: Babylon, the Medes, Persians and Greeks. In Revelation the singular beast has the characteristics of three animals which were equally like him in the sense of being therion (a beast): leopard, bear and lion. Traditionally this animal was representative of the Roman Empire which absorbed Daniel's four political powers.

The dragon conferred three governing powers to this beast which are opposite those of Jesus Christ: 1) power (dunamis): "He gave power to become children of God" [Jn 1.12]. 2) throne (thronos), already mentioned in Revelation plus: "When the Son of man comes in his glory...he will sit on his glorious throne" [Mt 25.31]. 3) "great authority" (exousia; cf. 12.10): "I do nothing on my own authority" [Jn 8.28].

Vs. 3: One of its heads seemed to have a mortal wound, but its mortal wound was healed, and the whole earth followed the beast with wonder.

Hos for seemed: it indicates the appearance of a mortal wound which had been healed. The Greek text has a perfect passive participle for mortal wound, sphazo, which is in contrast to the Lamb in 5.6 which also uses this verb. Sphazo applies to killing by cutting the throat; the LXX uses this verb in Ex 12.6: "When the whole assembly of the congregation of Israel shall kill their lambs in the evening." Also note plage (wound) in reference to being healed.

The Greek text literally reads, "the whole earth (ge) wondered after the beast." Here the act of wonder (thaumazo) implies that people were so entranced by the beast (therion) that they looked at nothing else (cf. 17.8). Contrast this wonderment with that attributed to Jesus Christ: "And the men marveled, saying, 'What sort of man is this, that even winds and sea obey him'" [Mt 8.27].

Vs. 4: Men worshiped the dragon, for he had given his authority to the beast, and they worshiped the beast saying, "Who is like the beast, and who can fight against it?"

Worship (proskuneo) which here is opposite that attributed to God as in 4.9. With vs. 3 in mind, such adoration is similar to that wonder "after the beast." The reason for worship lies in the fact that the dragon imparted his authority or exousia to the beast and hence is deserving of the same respect. I.e., the dragon is superior to him and receives the same proskuneo.

The rhetorical question results from the "whole earth" being in wonder not only at the beast but his exousia. Mention of fighting (polemeo) implies superiority, that is, no one can overcome the beast. "Repent then. If not, I will come to you soon and war against them with the sword of my mouth" [2.16]. Words addressed to the church at Pergamum against whom Jesus Christ will wage war unless they repent (metanoeo), a capacity the beast lacks.

Verses 5-7 describe a prime function of the beast which is to utter blasphemy (blasphemia). These curses are against God, his name and his dwelling (skene, literally, tent) which is equated with "those who dwell (skenoo, literally, make their tent) in heaven." In addition to such blasphemy directed towards heaven, the beast makes war (polemos) on the saints (hagios). Although such persons are not mentioned as dwelling in heaven, it is presumed they are on earth. Vss. 5 and 7 have the word authority (exousia); the latter specifies it as over various types of peoples. These verses also have four instances of verbs in the passive to indicate that a force larger than the beast is at work: "was given," "was allowed," "was allowed," "was given." It is interesting whether the beast was aware of his limited power by reason of this passive mode; perhaps it was due to the fury it has unleashed, knowing that time is limited.

Vs. 8: And all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb that was slain.

Katoikeo for to dwell in the sense of having settled down to make one's home. "Then he (the unclean spirit) goes and brings with him seven other spirits more evil than himself, and they enter and dwell there" [Mt 12.45; also cf. Rev 2.13]. These dwellers will worship (proskuneo) the beast, the opposite form of veneration given by the elders in 5.14.

There is a direct correspondence between dwellers "on (epi, upon) the earth" and persons whose names were not written in the book of life (cf. 3.5). Note that the Greek text reads "the name (onoma, singular) of theirs" coupled with another verb in the passive, "written." "Whoever has sinned against me, him will I blot out of my book" [Ex 23.23]. Both the Greek of Revelation and Hebrew of Exodus connote a scroll for book (biblion; cf. 5.1). The singular name belonging to the plural possessors of it had this onoma inscribed before the world's foundation (katabole). "Even as he chose us in him before the foundation of the world" [Eph 1.4]. With the image of a scroll in mind, the singular name was written before the world's foundation and was subsequently rolled up. Thus the "beatitude" pertaining to anyone who reads the Book of Revelation noted in 1.3 may be associated with the scroll's unrolling.

In the verse at hand, this biblion belongs to the Lamb (arnion) who was slain (sphazo), literally, whose throat had been cut (cf. 5.6); this verb is also used in 13.3 with reference to the beast.

Vs. 9 is a brief exhortation to listen (akouo); the singular ear (cf. 2.7) is mentioned which may be paralleled with the singular name and singular life (12.11); such words signify total attention to the words which will follow, that "call for endurance and faith" of vs. 10.

Vs. 10: If anyone is to be taken captive, to captivity he goes; if anyone slays with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints.

A verse based on Jer 15.2: "Those who are for pestilence, to pestilence, and those who are for the sword, to the sword; those who are for famine, to famine, and those who are for captivity, to captivity." Also, cf. Jer 43.11. Words uttered in lament over Israel despite the fact that Moses and Samuel (vs. 1) interceded for her. With these two prophets in mind, hearken back to the two witnesses of 11.3.

Such words are endurance (hupomone) and faith (pistis): "And as for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bring forth fruit with patience" [Lk 8.15]. In this verse hearing the logos results in katecho, holding it fast, which is akin to tereo in 12.17 above.

Vs. 11: Then I saw another beast which rose out of the earth; it had two horns like a lamb and it spoke like a dragon.

Note the word kai (and) for "then" which signifies a continuous, rapid succession of events. This second beast (therion) rises from the earth (ge) after the first one from the sea (vs. 1); it is identified later as the false prophet (19.20). Lamb (arnion) lacks a definite article, not especially referring to Christ as Lamb but to false prophets: "For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect" [Mt 24.24].

This second beast has two horns (keras) as the sea-beast with ten horns, 13.1. Being "like a lamb," the beast is young and resembles a dragon (drakon) in speech. Here dragon lacks a definite article which does not identify the second beast with the seven-headed dragon of chapter twelve. Being a reptile, a dragon's speech consists of hissing; also refer to the serpent's words to Eve in Genesis which contrast with the "sound of the Lord God walking in the garden" [3.8]. The Hebrew word here is qol, voice.

Vs. 12: It exercises all the authority of the first beast in its presence, and makes the earth and its inhabitants worship the first beast whose mortal wound was healed.

A verse reminiscent of I Jn 2.18: "Children, it is the last hour; and as you have heard that antichrist is coming, so now many antichrists have come; therefore we know that it is the last hour." This second beast (therion) is more or less identical with the first in that it shares exousia (authority). Note how it is used, in its presence, enopion. For another reference of this preposition cf. 1.4: "from the seven spirits who are before his throne."

This two-fold authority is imposed both upon the physical earth (ge) and its inhabitants (kakoikeo); this verb indicates as noted elsewhere (3.10, for example) a permanent residence, of making one's home. Such exousia consists in making both worship (proskuneo) the first beast as noted in vs. 8. The healing of its mortal wound (plage) was noted in vs. 3.

Vs. 13: It works great signs, even making fire come down from heaven to earth in the sight of men.

Signs (semeion) as found in 12.1 and as used by Jn 4.48, "signs and wonders." Here the second beast is a kind of anti-Christ through these signs which caused people to worship it as noted in the last verse. Another reference with this same theme in vs. 11, that is, Mt 24.24, with regard to false prophets. Also cf. 1 Kg 18.24 which refers to the prophets of Baal and the prophet Elijah: "And you call on the name of your god and I will call on the name of the Lord; and the God who answers by fire, he is God." The signs worked by the second beast are in the sight of men" (enopion) which as noted in vs. 12, is the source of the second beast's authority.

Vs. 14: And by the signs which it is allowed to work in the presence of the beast, it deceives those who dwell on earth, bidding them make an image for the beast which was wounded by the sword and yet lived.

Another used of enopion (the beast), to indicate the true source of these signs (semeion). Such signs are further specified in terms of deception (planao) as applied to the great dragon in 12.9. "Little children, let no one deceive you" [1 Jn 3.7]. This deception is directed towards those dwelling (katoikeo) on earth; same verb is used a second time in the Greek text: "bidding them" (such dwellers). Earth is the proper habitat of the great dragon to which he had been cast.

Earth dwellers are bidden to make an image (eikon) of the wounded beast which here is specified as having been struck by a sword which 13.3 does not mention. This verse does specify "one of its (seven) heads." "From his mouth issued a sharp two-edged sword" [1.16]; here romphaia is used instead of vs. 14's machaira. The former is a huge weapon requiring two hands to wield whereas the latter is a short sword.

The anti-Christ has precedent in Dt 13.1-3: "If a prophet arises among you or a dreamer of dreams and gives you a sign or a wonder...you shall not listen to the words of that prophet or to that dreamer of dreams, for the Lord your God is testing you."

Note the preposition among (qerev), meaning that such deceivers come from the people's very center or midst.

Vs. 15: And it was allowed to give breath to the image of the beast so that the image of the beast should even speak, and to cause those who would not worship the image of the beast to be slain.

A verse imitating God's creation of man: "Then the Lord God formed man of dust from the ground and breathed into his nostrils the breath of life; and man became a living being" [Gen 2.7]. In the verse at hand, note the passive used of "allowed" to indicate-in imitation of divine operation as noted elsewhere-that the second beast's authority is derivative. Here it assumes the form of bringing alive the beast's eikon. Keep in mind that this eikon is of the seven-headed beast of vs. 3, this multiplicity being symbolic of evil's tendency to expand and make copies of itself. Pneuma or breath imitates Christ's breathing: "He breathed (emphusao) on them and said to them, 'Receive the Holy Spirit (Pneuma)" [Jn 20.22].

The image of the beast is made to speak like its real-life counterpart: "a mouth uttering haughty and blasphemous words" [13.5]. It also speaks in the sense of putting to death persons who do not worship (proskuneo) the image. The LXX uses this verb in the following: "You shall not bow down to them (graven images) or serve them; for I the Lord your God am a jealous God" [Ex 20.5].

Vs. 16: Also it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead.

Such marking (charagma) parodies the "seal of the living God" of 7.2; the second beast is the one who effects this identification which denotes something graven or a brand. Its negative use is also found in vss. 17; 14.9, 11; 16.2; 19.29; 20.4; also cf. Acts 17.29: "We ought not to think that the Deity is like gold or silver or stone, a representation by the art and imagination of man."

Compare charagma with charakter as found in Heb 1.3: "He reflects the glory of God and bears the very stamp of his nature." The former is limited to the right hand or forehead; the latter pervades the whole of Christ's being, charakter being associated with divine nature.

Vss. 17 & 18 show the economic function of the beast's charagma which may have something to do with its seven-headed (multiple) nature. It can assume two forms: the beast's name (onoma) or number (arithmos) of this same name. Again, arithmos may be related to the seven heads.

Vs. 18 calls the number human (anthropos, of a man) and 666. As the footnote to the RSV says, "Since Hebrew and Greek letters have numerical equivalents, the number of the beast (666) is the sum of the separate letters of his name. Of countless explanations, the most probable is Nereon Caesar (in Hebrew letters) which, is spelled without the final n, also accounts for the variant reading, 616."

Vs. 18 is cautious in that sophia (wisdom) is required with regards to the correct interpretation of symbolic language. It is equated with nous (understanding) whose practical expression is reckoning or psephizo. "And the peace of God, which passes all understanding" [Phil 4.7]. The verb psephizo applies to counting as with pebbles. "I will give him a white stone with a new name written on the stone which n one knows except him who receives it" [2.17]. Thus this "white stone" may be taken as an image which counters the number 666.

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Chapter Fourteen

Vs. 1: Then I looked and lo, on Mount Zion stood the Lamb and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads.

A new chapter which begins with kai (and for "then") to indicate the often noted theme of quick succession of events in Revelation. The fact that John looked and beheld (idou) as in 4.1 and 6.2 introduces a new section of his vision; idou can represent how suddenly he saw the vision of the Lamb (arnion, who was slain, 13.8). This Lamb was on Mount Zion, "joy of all the earth" [Ps 48.2]; this is the only mention of Zion in Revelation. The psalm celebrates Zion which here in Revelation achieves consummation by the Lamb's presence. Note his position, "on (epi) Zion," the highest summit.

The 144,000 with the Lamb are the "daughters of Judah who rejoice because of your judgments" [Ps 48.11]. This number was first mentioned in 7.4, that this, those who had been sealed, and is the sum of 12,000 from each of Israel's tribes. It is also in contrast to the beast's number of 666, 13.18. Such persons are similarly epi Zion along with the Lamb.

The 144,000 are inscribed with both the Lamb's name (onoma) and his Father's. With regard to the former's name: "She will bear a son, and you shall call his name Jesus" [Lk 1.21]. With regard to the latter's name: "I am who am" [Ex 3.14] which "is my name forever, and thus I am to be remembered throughout all generations" [vs. 15]. These two names, Jesus and YHWH, are written (grapho) on the forehead (metopon): "until we have sealed the servants of our God upon their foreheads" [7.3]. Contrast this onoma with the "blasphemous name" of the beast, 13.1 and its charagma or mark [vs. 16]. The fact that the two divine names were written connotes a personal element and may be compared with God's writing in Ex 24.12: "I will give you the tables of stone with the law and the commandments which I have written for their instruction."

Vs. 2: And I heard a voice from heaven like the sound of many waters and like the sound of loud thunder; the voice I heard was like the sound of harpers playing on their harps.

Vs. 2 switches from the seeing and beholding of vs. 1 to the hearing of a voice (phone) which is reminiscent of 1.15 (also cf. 19.6): "and his voice was like the sound of many waters." The verses at hand (2-5) attempts to describe (hos, as) this phone which emanates from heaven. The elements in vs. 2 may be outlined as follows:

-"many waters" (hudor): in the sense of a waterfall or cataract: "I heard the sound of their wings like the sound of many waters" [Ezk 1.24]. Such waters bear semblance to Gen 1.2: "and the Spirit of God was moving over the face of the waters."

-"loud thunder" (bronte): cf. 6.1. "The Lord also thundered in the heavens" [Ps 18.13].

-harpers (kitharodos): 5.8 with reference to the four living creatures and twenty-four elders; also cf. 18.22. "Awake, my soul! Awake, O harp and lyre" [Ps 57.9]! Mention of harps indicates that the voice John heard was not chaotic but had a musical pattern of sorts. Contrast the waters of the Red Sea which drown the Egyptians and the order melody of Miriam (timbrel): "Sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea" [Ex 15.21].

Vs. 3: And they sing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the hundred and forty-four thousand who had been redeemed from the earth.

Compare this "new song" (ode) by the 144,000 with that of 5.8 which here is in the presence (enopion, before) the four living creatures and elders who in 5.8 sang the new song. In the verse at hand, these two groups form a kind of audience to listen to this singing. The sound of this ode in vs. 3 may be likened to those many waters and thunder of the previous verse. "Sing to him a new song, play skillfully on the strings with loud shouts" [Ps 33.3].

The new song is unknown to everyone except the 144,000 who have learned (manthano) it, rather, the verb dunamai (to be able) here suggests impossibility as well as a type of initiation. The precondition: redemption (agorazo, to purchase) as ransom in 5.9. "You were bought with a price. So glorify God in your body" [1 Cor 6.20]. In vs. 3 agorazo is specified as "from (apo) the earth," earth here being equivalent to the world (kosmos) of Jn 1.10: "He was in the world, and the world was made through him, yet the world knew him not." Such learning therefore connotes being like Jesus Christ with respect to the world: in it yet knowing him.

Vs. 4: It is these who have not defiled themselves with women, for they are chaste; it is these who follow the Lamb wherever he goes; these have been redeemed from mankind as first fruits for God and the Lamb.

A verse reminiscent of 2.20-2, the practice of immorality with regard to pagan cults. Moluno: to defile, another way of expressing uncleanliness. "You have still a few names in Sardis, people who have not soiled their garments" [3.4]. The LXX uses this verb in Zech 3.3: "Now Joshua was standing before the angel, clothed with filthy garments." For a connection with women, cf. Ex 19.15: "Be ready by the third day; do not go near a woman." Here it is not a question of prostitution but of refraining from legitimate sexual intercourse. The context is important, the Israelites at the base of Mount Sinai just before Moses ascended. This image may be tied in with 14.1, the Lamb standing on Mount Zion.

Parthenos: chaste, a word which implies virginity. "Then the kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom" [Mt 25.1]. In the case at hand, these maidens went out to the bridegroom; in vs. 14.4, they meet him as Lamb on Mount Zion. With the maiden parable in mind, those who are parthenos are watchful (cf. Mt 25.13), the reward of which is following the Lamb (akoloutheo). This verb implies being a disciple of someone, of following in a specified order. "Immediately they left their nets and followed him" [Mt 4.20].

The akoloutheo of chaste persons is in accord with where the Lamb goes (hupago), which has the literal sense of leading or bringing under. "And you know the way I am going" [Jn 14.4]. A lamb is a young sheep noted for skipping which Christ the Lamb does: "O mountains, that you skip like rams? O hills, like lambs" [Ps 114.6]? The Hebrew verb raqad suggests lively dancing.

Agorazo: to redeem as in vs. 3 which there specifies as being "from the earth;" here it is "from mankind." Such redeemed persons are first fruits or aparche. "The first of the first fruits of your ground you shall bring into the house of the Lord your God" [Ex 23.19]. In the verse at hand, aparche is both for God and the Lamb. Aparche in the New Testament refers to Christ: "But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep" [1 Cor 15.20].

Vs. 5: and in their mouth no lie was found, for they are spotless.

Amormos: spotless, a term related to sacrificial offerings. "You shall not offer anything that has a blemish" [Lev 22.20]. Vs. 5 applies such wholeness to those without lie (pseudos). "Deliver me, O Lord, from lying lips" [Ps 120.2]. The act of finding (heurisko) is passive, indicating that God has searched the mouths of such people in the sense of testing. "Test my heart and my mind" [Ps 26.2]. Here the Hebrew verb tsaraph connotes purifying in the sense of melting by fire.

Vs. 6: Then I saw another angel flying in midheaven, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and tongue and people.

The first of three angels introduced by kai (then, and); another instance of continuous action and connectivity of events. Here is the first mention of an angel since 11.15 (seventh angel), that is, before the portent of the woman, dragon and beast from the sea. The location of this new angel is in midheaven, mesouranema, as with the eagle of 9.13 who cried out "woe, woe, woe to those who dwell on the earth." His location is below the divine throne yet above earth.

Purpose of this first angel: to proclaim (euaggelizo) not just the gospel (euaggelion) but the one which is eternal (aionios). Historically, Jesus Christ had already preached the Gospel: "And this gospel of the kingdom will be preached throughout the whole world as a testimony to all nations; and then the end will come" [Mt 24.14]. Here the world is oikoumene, more specifically, in (en) the inhabited part of the world, whereas in vs. 6 the angel does it to those "on (epi) the earth (ge)," epi indicating that he is above and looking down. This preaching is reminiscent of Ps 19.3-4: "There is no speech, nor are there words; their voice is not heard; yet their voice goes out through all the earth and their words to the end of the world." Also Acts 1.8: "You shall be my witnesses in Jerusalem and all Judea and Samaria and to the end of the earth." Vs. 6's mention of various categories of peoples shows that the "aerial gospel" reaches everywhere.

Vs. 7: and he said with a loud voice, "Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth, the sea and the fountains of water."

This "loud (megalos) voice" is akin to preaching that eternal gospel in the previous verse; also refer to Ps 19.3-4 quoted with regard to vs. 7. The act of fearing and glorifying God is intended that all people acknowledge him with a specific temporal event in mind, that is, the hour (hora), definite article used to show its definite nature. "The Son of man is coming at an unexpected hour" [Lk 12.40]. The angel's proclamation discloses this hour of judgment (krisis) even unknown to Jesus Christ (cf. Mt 24.36). Note that the verse at hand speaks of judgment whereas the context of Mt 24.36 does not specifically mention it.

Once this hora is broadcast, the angel bids everyone to worship (proskuneo) God who here is attributed being the creator. "For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the Lord blessed the sabbath day and hallowed it" [Ex 20.11]. In vs. 7 note the phrase "fountains (pege) of water" or a spring. It is as if to show that God were at the source of these waters which are both creative and destructive. "All the fountains of the great deep burst forth" [Gen 7.11].

Vs. 8: Another angel, a second, followed, saying, "Fallen, fallen is Babylon the great, she who made all nations drink the wine of her impure passion."

Akoloutheo: to follow as noted in vs. 4; the chief notion is to indicate the execution of a sequence which here is the second angel who may be said to proclaim (euaggelizo) in the same fashion as the first angel. He anticipates chapter 18 where Babylon-the early Church considered Rome a re-incarnation of this empire-is also proclaimed as fallen. For a precedent, cf. Is 21.9: "Fallen, fallen is Babylon and all the images of her gods he has shattered to the ground." The earliest reference is with regards to the tower of Babel which concerns the splendor of Babylon. It was there that mankind built a tower to "make a name for ourselves" [Gen 11.4], but God "confused their language" [vs. 7]. Perhaps vs. 8 is alluding to this multiplicity of languages; Rome as well as Babylon were international centers where many language were spoken.

Babylon is associated with having "impure passion" (thumos; cf. 12.12 & 14.10 as wrath); thumos itself is both positive and negative but in the New Testament the latter is stressed. This sentiment is equated with wine, thus implying drunkenness. Since Babylon is a traditional image of exile for Israel (cf. the prophet Jeremiah for numerous references), being in that foreign land may be considered a type of bitter intoxication. "By the waters of Babylon, there we sat down and wept when we remembered Zion" [Ps 137.1]...that is, the waters which caused Israel to become intoxicated.

Vs. 9: And another angel, a third, followed them saying with a loud voice, "If anyone worships the beast and its image and receives a mark on his forehead or on his hand.

Vs. 9 continues as a single unit through vs. 11. The third and final angel who completes the euaggelizo of vs. 6; he and the second angel may also be located in the area of "midheaven" noted in that verse. Note that the first and third angels speak in a "loud voice" whereas the second does not. The third angel also comes on the scene in a specified sequence as indicated by the verb akoloutheo, to follow.

The conditional sentence ("if") sets the stage for indicating the consequence of having both the image (eikon) and mark (charagma). Cf. 13.16, 14.11, 16.2, 19.20 for further references with regard to being allied with the beast.

Vs. 10: he also shall drink the wine of God's wrath, poured unmixed into the cup of his anger, and he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.

The Greek text reads "from (ek) the wine of God's wrath" (thumos) indicating a more thorough intake of this divine thumos. Vs. 8 has wine associated with thumos, that is, belonging to Babylon's impurity. "Upon them I will pour out my wrath like water" [Hos 5.10]. In the verse at hand, such wrath is unmixed or akratos. Contrast with Prov 9.2: "(Wisdom) has mixed her wine."

Thumos is allied with anger (orge) as in 6.16; here a cup suggests that such orge is intensified and concentrated. "Rouse yourself...you who have drunk at the hand of the Lord the cup of his wrath" [Is 51.17].

The next affliction is external, that is, the first one is internal as represented by drinking from the cup of divine anger. Basanizo: torment (cf. 9.5, sting like scorpions) is used here with regard to fire and brimstone (theion), a verse reminiscent of Gen 19.24: "The Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven."

Such torment, both internal and external, occurs in the presence of (enopion) the holy angels (to distinguish them from evil angels) and the Lamb or Jesus Christ. Cf. 3.5: "I will confess his name before my Father and before his angels."

Vs. 11: And the smoke of their torment goes up forever and ever; and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name."

The closing words from the third angel's "loud voice" which again are reminiscent of the destruction of Sodom and Gomorrah noted just above in vs. 10. "And lo, the smoke of the land went up like the smoke of a furnace" [Gen 19.28]. The destructive rise of such smoke (kapnos) may be contrasted with the incense of 8.4: "and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God." In the verse at hand, this eternal sign of torment (basanismos; cf. use of verb in previous verse) fulfills Christ's words, "I tell you, it shall be more tolerable on that day for Sodom than for that town" [Lk 10.12]. Compare "that day" with the hora of God's judgment in 14.7. Also cf. Is 34.10: "Night and day it shall not be quenched; its smoke shall go up forever."

Rest or anapausis: contrast with the use of the verb in 4.8 regarding the four living creatures who praise God: "they never cease to sing, 'Holy, holy, holy...'" "For I am gentle and lowly in heart, and you will find rest for your souls" [Mt 11.29]. In the verse at hand, proskuneo (to worship) with regard to the beast never gives respite which is in contrast with that of the four living creatures and elders who "fell down and worshiped" [5.14]. It is as though the beast's eikon and charagma cruelly mimicked man being made in God's eikon: "and man became a living being" [Gen 2.7].

Vs. 12: Here is a call for the endurance of the saints, those who keep the commandments of God and the faith of Jesus.

The Greek text lacks "call." Endurance or hupomone; the first part of this sentence is the same as 13.10, only here saints (hagios) are specified as with the keeping (tereo) of God's commandments (cf. 12.17) and faith (pistis) of Jesus. Note that Jesus is in the genitive case, that pistis belongs to him. Most likely reference is not to the faith Jesus had while on earth but to the faith belonging to the saints. Compare hupomone (which connotes extension through space and time) with that "no rest, day or night" of vs. 11; it is exactly the opposite of this depraved worship of the beast.

Vs. 13: And I heard a voice from heaven saying, "Write this: Blessed are the dead who die in the Lord henceforth." "Blessed indeed," says the Spirit, "that they may rest from their labors, for their deeds follow them!"

Another hearing of a voice from heaven as in vs. 3, only here with the command to write (grapho) as in Ex 24.4: "Moses wrote all the words of the Lord." The statement has to do with a blessedness (makarios, adjective; cf. 1.3 and its relationship with the Hebrew 'ashry) pertaining to the dead (nekros). Such persons are not all those who suffer this common human destiny but those who have a presence-in (en) the Lord. Such "in-ness" is related to the "faith of Jesus." Compare vs. 13 with 1 Thes 4.16: "And the dead in Christ will rise first."

Ap' arti or henceforth in the sense of "from now on." Compare with Mt 23.39: "For I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord." Here this word means at a later date; also note the use of makarios. In the verse at hand, ap' arti suggests that blessedness applies only to those who will die from the time of the voice's speaking until the descent of the heavenly Jerusalem.

As soon as John inscribes this statement the (Holy) Spirit (Pneuma) acknowledges his written words with a beatitude (makarios, adjective) of his own. It does not seem that the voice John heard is the Spirit but the Father's; the former simply acknowledges the latter's request to put his wish in writing. The Spirit has the intent of identifying happiness with rest (anapauo, verb; cf. vs. 11). Note the connection between labors (kopos) and deeds (ergon): the former involves struggle whereas the latter, those actions accomplished within the context of this struggle. Deeds flow from labors and are subject to continuous association with those who are blessed. I.e., deeds follow (akoloutheo) the blessed: cf. vs. 4 with respect to following the Lamb according to a given order and sequence.

Vs. 14: Then I looked and lo, a white cloud, and seated on the cloud one like a son of man with a golden crown on his head and a sharp sickle in his hand.

Another use of kai (then, and) to show the quick succession of events. John's looking (horao) and lo (idou in the sense of beholding) follow vs. 13's command for him to write. It is as though the vision of vs. 14 suddenly caught John's attention and he looked up from his writing.

"White cloud" (nephele): "I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man" [Dan 7.13]. This corresponds to 1.7 where Christ "is coming with the clouds" and will thus be visible to everyone. The visibility of vss. 1.7, 14.4 & Dan 7.13 may be contrasted with Mount Sinai: "And the people stood afar off while Moses drew near to the thick darkness where God was" [Ex 20.21]. Haraphel is used to express this impenetrability and is found only in two other places: Dt 4.11, 1 Kg 8.12 and Ps 18.11.

Vs. 14 has the "son of man" seated on this cloud, not unlike reference to the divine throne in 3.21. Note that vs. 14 has like (homoios) as used in 4.3, "appeared like jasper." This same uncertainty with how to describe a vision applies to Dan 7.13 in the paragraph above, "like a son of man."

The "like" son of man has two features: 1) "golden crown" (stephanos) as in 4.4 with reference to the twenty-four elders. 2) "sharp sickle" (drepanon): "But when the grain is ripe, at once he puts in the sickle because the harvest has come" [Mk 4.29]. This image fits in well with vs. 14, image of Christ about to reap his harvest as described in the verses which follow.

Vs. 15: And another angel came out of the temple, calling with a loud voice to him who sat upon the cloud, "Put in your sickle and reap, for the hour to reap has come, for the harvest of the earth is fully ripe."

This angel (the fourth) follows the third of vs. 9 who warned about person worshiping the beast; the angel of vs. 15 exclaims with a similar "loud voice." Presumably he was in the temple (naos) worshiping God much like the seraphim of Is 6.1.2: "and his train filled the temple. Above him stood the seraphim." Vs. 15 is somewhat parallel to Lk 2.37: "She (Anna) did not depart from the temple, worshiping with fasting and prayer night and day." This verse has hierun, the outer precincts as opposed to the inner or holiest part signified by naos.

Note that the angel exits the temple to greet the son of man upon the cloud. Jesus Christ is exterior to the naos, the holy of holies. "For Christ has entered not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf" [Heb 9.24]. The angel has authority to bid the son of man to reap; he brings to his attention that it is the hour (hora) because the harvest (therismos) is ripe: cf. Mk 4.29 in vs. 14 with regard to drepanon, sickle.

Xeraino (ripe), literally, to be dry in the sense of being scorched. "And some fell on the rock; and as it grew up, it withered away because it had no moisture" [Lk 8.6]. Perhaps the angel was calling attention to the fact that the harvest has already peaked and that it was of utmost urgency for the son of man to start his reaping. In this light, the son of man (vs. 16) began reaping from his cloud. Implied is that his sickle had a long handle reaching down to earth from the cloud.

Vss. 17-20 deal with the fifth and six angels: the fifth similarly exits (ek) the temple (naos) but it is "in heaven." Like the son of man, he has a sickle in imitation of him. The sixth angel (vs. 18) comes out (ek) of the altar or thusiasterion (6.9, 8.3, 11.1) as though he did this in a physical manner. This image makes better sense in that he had "power (exousia) over fire," that is, the fire used to consume sacrificial offerings upon the altar. The same could be applied to incense offered on the altar.

This six angel calls out in a "loud voice" to his colleague, the fifth angel with a sickle. Note that the son of man on a cloud is bidden to reap the harvest with a similar sickle. "Put in the sickle, for the harvest is ripe" [Jl 3.13]. The fifth angel imitates him by gathering "clusters (botrus) of the vine." "Oh, may your breasts be like clusters of the vine and the scent of your breath like apples" [Sg 7.8].

The angel with the sickle casts it literally "into (eis) the earth, vs. 20. Next, God's wrath (thumos, as in vs. 10) is equated with a wine press, an image which connotes the trampling of grapes into a fluid. "The Lord has trodden as in a wine press the virgin daughter of Judah" [Lam 1.15].

Note the location of this wine press, "outside (exothen) the city" of Jerusalem, reminiscent of Christ's crucifixion: "So they took Jesus, and he went out bearing his own cross" [Jn 19.17]. Also, these words could refer to the judgment of Israel which was to take place outside Jerusalem. Parallel the blood of this wine press (cf. 19.15) with that of Christ: "But one of the soldiers pierced his side with a spear, and at once there came out blood and water" [Jn 19.34]. The height of flow from the wine press and the length of six hundred stadia may correspond with the river flowing from the temple: "Again he measured a thousand and it was a river that I could not pass through, for the water had risen" [Ezk 47.5].

All in all, the images of vss. 17-20 resemble the parable of Mt 13.36-43 where the Son of man sends angels to separate between good and evil persons.

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Chapter Fifteen

Vs. 1: Then I saw another portent in heaven, great and wonderful, seven angels with seven plagues which are the last, for with them the wrath of God is ended.

This new chapter begins with kai (and, then), yet another indication of continuous action or succession of events in the Book of Revelation. The last portent (semeion) was 12.3 (great red dragon), preceded by the one of vs. 1 (woman clothed with the sun). Only this one John calls "great and wonderful" (thaumastos) in the sense of causing people to be awe-struck. It consists of seven plagues (plage; cf. 13.3 where it means wound) by seven angels; keep in mind the significance of the number seven as discussed with the seven churches; also the seven angels and trumpets of chapters 8 and 9. The plagues now introduced are the last (eschatos) in the sense of achieving fulfillment. Note the connection between this adjective and the verb teleo (to end) in the sense of being to a conclusion. "The mystery of God, as he announced to his servants the prophets, should be fulfilled" [10.7]. The cessation here applies to God's wrath or thumos: this word is used with the preposition en (in, with) which literally reads, "in them the wrath of God is ended," as though the plagues were a receptacle of divine thumos.

Vs. 2: And I saw what appeared to be a sea of glass mingled with fire, and those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands.

Cf. 4.6 for "sea of glass" (hualinos) in reference to the divine throne and four living creatures which here has fire and is reminiscent of Ezk 1.4: "A stormy wind came out of the north and a great cloud with brightness round about it and fire flashing forth continually and in the midst of the fire." Perhaps both references to the sea may apply to Miriam's triumphant song at the destruction of the Egyptian forces at the Red Sea. "But the people of Israel walked on dry ground in the midst of the sea" [Ex 15.19], that is, for them the "sea" became flat and dry. With this image in mind, the fire with which it is mingled acts as a guiding light, a continuance of God as pillar of fire [cf. Ex 14.24] from the start of this miraculous crossing through to its completion.

Nikao: to conquer as Moses' song in chapter 15: "I will sing to the Lord, for he has triumphed gloriously" [vs. 1]. Such victory in vs. 2 applies not only to the beast (therion) but to its eikon and arithmos. That is to say, the beast's image or secondary representation as well as its ability to replicate (arithmos) is conquered.

Note the position of these victors, "beside the sea of glass;" the preposition epi is used here which connotes a being-upon. "And they saw the Lord God of Israel; and there was under his feet as it were a pavement of sapphire stone, like the very heaven for clearness" [Ex 24.10].

Kithara or harp as in 5.8: "the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp." In the verse at hand, such harps are "of God," that is, they differ from those of 5.8 and the victors use them passively, as it were, to transmit divine songs.

Vs. 3: And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are your deeds, O Lord God the Almighty, O King of the ages!

A song (hode) which continues through vs. 4, here specified as having two distinct parts. Both are preparatory and set the stage for action to follow:

-belonging to Moses (as well as the "people of Israel," vs. 1) which is chapter 15 of Exodus. He is a doulos: "So Moses the servant of the Lord died there in the land of Moab, according to the world of the Lord" [Dt 34.5]. Revelation does not quote either the entirety or part of chapter 15. The victory thus proclaimed is similar to the miraculous crossing of Israel at the Red Sea.

-belonging to the Lamb which is laid out in vss. 3-4. It proclaims his deeds (ergos) and call (the Father) pantokrator as in 1.8. Also, the Greek text mentions him as "King of the nations" (ethnos) as opposed to "ages."

Vs. 4 calls God holy or hosios (as opposed to hagios), a term connoting undefiled by sin and observant of religious obligations. "For it was fitting that we should have such a high priest, holy, blameless, unstained, separated from sinners, exalted above the heavens" [Heb 7.26].

Vs. 4 continues by saying that divine judgments have been revealed (phaneroo, cf. 3.18) in the sense of being actualized. "This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory" [Jn 2.18].

Vs. 5: After this I looked, and the temple of the tent of witness in heaven was opened.

The song of the last two verses cause John to look (horao), the sight being that of the temple (naos, cf. 14.17) or inner part of the sanctuary. Here this holy of holies is identified as tent of witness, skene tou marturiou as noted in Ex 33.7:"Now Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the tent of meeting." Both vs. 5 and this verse refer to tent, a temporary dwelling, but keep in mind Jn 1.14 which uses the verbal root of this noun: "And the Word became flesh and dwelt (skenoo) among us." Association of this tent with witness connotes martyrdom whose archetype is the death of Jesus Christ. Note that the Exodus verse has this tent "far off from the camp," as if to contrast its holiness with the profanity of daily life.

Vs. 5 thus has four parts, all being inside each other, as it were: first comes heaven in which is situated the temple, after which is the tent followed by witness. Note that mohed (witness) in Hebrew involves a set time as well as an assembly. In the verse at hand, this four-fold unit is opened, another use of a verb in the passive tense indicating that the power of opening does not reside with the temple.

Verses 6-8 (to the end of chapter 15) describe what exits the temple which may be outlined as follows:

-vs. 6: seven angels with seven plagues (cf. 15.1). Each angel had "pure bright linen" (linon), a fabric associated with priestly duties: "The priest shall put on his linen garment" [Lev 6.10]. Note that the angels and the evils they bear have the divine naos as their origin, the place where only priests could enter, and are so clothed. They are also girded with "golden girdles" (zone), another priestly garment. "For Aaron's sons you shall make coats and girdles" [Ex 28.40]. Cf. 1.13 where the son of man is so girdled.

-vs. 7: four living creatures are mentioned for the first time since 14.3 where they were with the 144,000. One of them presents each of the seven angels with "seven golden bowls" (phiale) containing divine wrath or thumos (cf. 14.10). Refer to 5.8 where the creatures as well as the twenty-four elders had such bowls containing incense. These bowls parallel those used by priests during sacrifice: "You shall make pots for it to receive its ashes...all its utensils you shall make of bronze" [Ex 27.3]. Vs. 7 says that God lives "forever and ever;" perhaps there is a parallel between his eternal existence and thumos, the latter being implied with similar endurance.

-vs. 8: the naos is filled with smoke (kapnos) presumably associated with incense as in 8.4 which equates it with prayers of the saints. Note that such smoke originates from God's glory (doxa) and power (dunamis). "And the foundations of the thresholds shook at the voice of him who called, and the house was filled with smoke" [Is 6.4]. Also cf. Sg 3.6: "Who is that coming up from the wilderness like a column of smoke?" Both divine glory and power are associated with the seven plagues whose source is from within the temple. "Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. And Moses was not able to enter the tent of meeting because the glory of the Lord filled the tabernacle" [Ex 40.34-5]. This verse is closely connected with 1 Kg 8.10: "The priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord." The verb teleo (to end) is used in conjunction with the seven plagues and suggests completion in the sense of their kairos or temporal duration is determined to be played out in next chapters.

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