Revelation 13

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardBiDiModervbdLeftToRightTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 39 2 8 0 0 13. The Beasts from the Sea and the Land) (13:1 18)) ) Outline (continued)) B. The Beast from the Sea (13:1 10) ) 1. The Description (13:1 4) ) 2. Power and Authority (13:5 10) ) C. The Beast from the Land (13:11 18) ) 1.

Parody of Christ (13:11 14) ) 2. The Mark of the Beast (13:15 18) ) ) B. The Beast from the Sea) 13:1 10) 13 1 And the dragon stood on the shore of the sea.) And I saw a beast coming up out of the sea. And he had ten horns and seven heads, and on his horns he had ten crowns and on his heads blasphemous names. 2 And the beast that I saw was like a leopard, and his feet like a bear, and his mouth like the mouth of a lion. And the dragon gave the beast his power and his throne and great authority. 3 And one of the beast s heads was as if it had been mortally wounded, and the mortal wound was healed.) And the whole earth marveled, following the beast. 4 And they worshiped the dragon, for he gave authority to the beast, and they worshiped the beast, asking, Who is like the beast, and who is able to make war against him? ) 5 And the beast was given a mouth to speak great things and words of blasphemy, and he was given authority to do so for forty-two months. 6 And he opened his mouth for blasphemies against God to blaspheme his name and his tabernacle and those who dwell in heaven. 7 And he was given power to make war against the saints and to overcome them, and he was given authority over every tribe, people, language, and nation. 8 And all those living on the earth will worship the beast, everyone whose name was not written in the book of life of the Lamb that was slain, from the foundation of the world.) 9 If anyone has an ear, let him hear.) 10 If anyone goes into captivity, into captivity he goes.) If anyone is to be killed with the sword, with the sword he will be killed.) Here is the endurance and faith of the saints.) 11 And I saw as another beast coming up out of the earth, and he had two horns like a lamb and spoke like a dragon. 12 And he wields all the authority of the first beast in its presence, and he makes the earth and those dwelling in it to worship the first beast, whose mortal wound was healed. 13 And he performs great signs so that he even makes fire to come down out of heaven onto the earth before people. 14 And he deceives the inhabitants on the earth because of these signs that were given him to perform in the presence of the beast. He told the inhabitants on the earth to make an image in honor of the beast that had the wound of the sword and yet lived.) 15 And he was given power to give breath to the image of the beast, so that the image of the beast might both speak and cause as many as do not worship the image of the beast to be killed. 16 And he causes all, both small and great, both rich and poor, both free persons and slaves, to receive a mark on their right hand or on their forehead. 17 And no one was able to buy or sell except the one having the mark, that is, the name of the beast or the number of his name. 18 Here is wisdom.

Let anyone who has a mind calculate the number of the beast. It is the number of a man, and his number Isaiah 666.) ) The connection between chapter 12 and this one is evident in the word dragon. Satan appearing as the dragon dominates the scene in both chapters. In the one (chapter 12) he persecutes the church, and in the other (chapter 13) his helpers are portrayed. The beast arising out of the sea as the Antichrist reveals brute force, and the beast coming out of the earth appears as the false prophet who discloses the power of deception. In short, chapter 13 is an explication of the preceding chapter.) This chapter portrays the designs of Satan to wage war against God s people.

Through the beast as the Antichrist he literally desires to take the place of Christ. This becomes evident in his repeated attempts to take on the appearance of the Christ. Here are seven examples indicative of satanic parody.) " And the dragon gave the beast his power and his throne and great authority (v. 2).) " And one of the beast s heads was as if he had been mortally wounded, and the mortal wound was healed (v. 3).) " And the whole earth marveled, following the beast. And they worshiped the dragon (vv. 3b 4a).) " He was given authority over every tribe, people, language, and nation (v. 7).) " And I saw another beast coming up out of the earth, and he had two horns like a lamb and he spoke as a dragon (v. 11).) " He makes the earth and those dwelling in it to worship the first beast, whose mortal wound was healed (v. 12).) " He told the inhabitants of the earth to make an image in honor of the beast that had the wound of the sword and yet lived (v. 14).��1��) This is also a chapter on the followers of Satan. Notice the repetition: they worship the beast (vv. 4, 8, 12, 15), are representative of the whole world (vv. 3, 7, 8, 14, 16), and have a distinguishing mark and number (vv. 16 18). The saints, however, have their names written in the book of life and belong to the Lamb (vv. 8, 10).) 1.

The Description) 13:1 4) 1. And the dragon stood on the shore of the sea.) And I saw a beast coming up out of the sea. And he had ten horns and seven heads, and on his horns he had ten crowns and on his heads blasphemous names.) a. Textual Variant. And the dragon stood on the shore of the sea. The reading in the first line is either he [the dragon] stood or I [John] stood.

In Greek the difference is only one letter, estath or estathn respectively. The extra letter n may have slipped in because of a scribe s faulty hearing or may have been an accommodation to the verb I saw. Of course, the reverse could also be true, namely, that the subject in the immediately preceding verse is the dragon. In addition, the better Greek manuscripts have the reading he stood. If we adopt the reading I stood, this is the only place in Revelation where John changes his physical position without having received instructions to do so. For this reason, I prefer the reading he stood. ��2�� Nonetheless, the problem still remains whether the first line of this verse should be part of the last text in the preceding chapter or be combined with the first verse of this chapter.

I have chosen the second option, believing that the dragon is and remains the subject in both chapters. I suggest, therefore, that the line in question can stand by itself as a heading to the first part of chapter 13.) 1 1 2 8 0 “tw://bible.*?id=23.17.12|AUTODETECT|” b. Interpretation. If the dragon stands on the sandy beach of the sea, how do we interpret the word sea? Before we answer this intriguing question, we must view the dragon standing on the shore as a dividing line between sea and land. He employs two helpers in the form of two beasts; he first calls forth a beast out of the sea and then summons the beast out of the earth. These two beasts work together in their effort to destroy God s people.

The context clearly shows that the whole world and all its inhabitants worship the first beast (vv. 4, 8). John himself interprets the term sea symbolically in 17:15, where the angel told him, The waters that you saw on which the prostitute sat, they are the peoples and the crowds and nations and languages. Similarly, Old Testament prophecies support a symbolical interpretation; ) 7 1 -1 9 0 “tw://bible.?id=23.17.12|AUTODETECT|” Isaiah 17:12) 1 1 -1 9 0 “tw://bible.?id=27.7.3|AUTODETECT|” mentions raging nations like the raging sea; and ) 7 1 -1 9 0 “tw://bible.?id=27.7.3|AUTODETECT|” Daniel 7:3) 1 1 -1 9 0 “tw://bible.?id=24.51.13|AUTODETECT|” describes four beasts coming up out of the sea, as an allusion to humanity 7 1 -1 9 0 “tw://bible.?id=24.51.13|AUTODETECT|” Jer. 51:13) 1 1 -1 9 0 “tw://bible.?id=24.51.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.51.42|AUTODETECT|” 42) 1 1 -1 9 0 “tw://bible.?id=24.51.55|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.51.55|AUTODETECT|” 55) 1 1 -1 9 0 “tw://bible.?id=24.51.56|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.51.56|AUTODETECT|” 56) 1 1 -1 9 0 “tw://bible.?id=26.26.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.26.3|AUTODETECT|” Ezek. 26:3) 1 1 -1 9 0 0 ). We also note that John already had written that the beast came forth out of the Abyss (11:7); that place is the beast s environment and incorporates sacrilegious humanity. The interpretation that the beast represents Rome is too restrictive in view of the totality of the human race worshiping him.) 1 1 2 8 0 “tw://bible.?id=27.7.3|AUTODETECT|” c. Symbolism. And I saw a beast coming up out of the sea. And he had ten horns and seven heads, and on his horns he had ten crowns and on his heads blasphemous names. If we interpret the term sea figuratively, it follows that the rest of this verse should be explained likewise. Alluding to the ) 7 1 -1 9 0 “tw://bible.?id=27.7.3|AUTODETECT|” Daniel 7:3) 1 1 -1 9 0 0 passage, John observes not four beasts but one beast as a combination of four coming up out of the sea.��3�� This beast has ten horns and seven heads, but these numbers should not be taken literally to refer to seven kings (17:9 10). For instance, the enumeration of seven kings is so diverse that an indisputable explanation is out of the question: some begin their count of the Roman emperors with Julius Caesar, others with Augustus, and still others with Caligula.��4�� Even if a satisfactory exposition could be given, the interpreter would have difficulty explaining the literal meaning of ten horns and ten crowns. It is wise to understand the numbers seven and ten symbolically as figures of completeness and fullness,��5�� and to apply them to the combined forces of world governments set against the saints on earth.) 1 1 2 8 0 0 The seven heads form a united front against God, his Word, and his people, and they attack with the complete power of ten horns. The seven heads and the ten horns are those of Satan himself, who already has been described as the gigantic red dragon (12:3). Though staying in the background, Satan is using the beast an image of world governments to do the work for him. Notice that the dragon had seven heads with seven crowns on his heads, but the beast has ten horns with ten crowns on his horns. These are all figurative portrayals of earthly powers; the numbers, the heads, the horns, and the crowns all of these together exemplify a tremendous force that no one should take for granted. Satan uses world powers to advance his cause on earth, for he knows that his time is short (12:12).) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” The term blasphemous names displayed on the seven heads of the beast points to a motto, slogan, or creed a government has adopted. In John s day, Caesar was revered as dominus et deus (Lord and God), which no Christian could confess. For the Christian, only Jesus was Lord and God 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” 1 Cor. 12:3) 1 1 -1 9 0 “tw://bible.?id=27.11.36|AUTODETECT|” ). Other governments have made their anti-Christian teachings known by various slogans; for instance, during the French Revolution the slogan ni Dieu ni ma�tre (neither God nor master) was blasphemously touted. Blasphemy is the ridiculing of all that is holy. John says that blasphemy is the slandering of God s name, his abode, and those who are in heaven (v. 6). He mentions blasphemous names again when he describes the woman sitting on the scarlet beast (17:3). John may have had in mind the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=27.11.36|AUTODETECT|” Daniel 11:36) 1 1 -1 9 0 0 that speaks about the king who exalts himself above every god and speaks blasphemous things against God.) 1 1 2 8 0 0 2. And the beast that I saw was like a leopard, and his feet like a bear, and his mouth like the mouth of a lion. And the dragon gave the beast his power and his throne and great authority.) 1 1 2 8 0 “tw://bible.?id=27.7.0|AUTODETECT|” For his imagery in this chapter, the author of Revelation relies on ) 7 1 -1 9 0 “tw://bible.?id=27.7.0|AUTODETECT|” Daniel 7) 1 1 -1 9 0 0 . This verse also has its origin in that chapter. In it Daniel portrays four beasts, of which three are named a lion, a bear, a leopard (vv. 4 6) and the fourth is described as terrifying (v. 7) These beasts depict four successive world empires: Neo-Babylonia, Medo-Persia, Greece, and Rome. But John combines them into one beast to denote all the world powers hostile to Jesus Christ.) 1 1 2 8 0 0 The first portrayal is that of the leopard, noted for stalking its prey, its amazing speed in capturing prey, and its swiftness in dealing the deathblow. The second picture is that of a bear, who with its powerful paws is able to tear its victims apart. And third, the lion s mouth symbolizes cruelty as it kills and devours wild animals. The three pictures of these beasts are a depiction of force, speed, and savagery.) 1 1 2 8 0 “tw://bible.?id=53.2.6|AUTODETECT|” The object of this portrayal is to show that the dragon, namely, Satan himself, stands behind the beast coming up out of the sea. John writes, The dragon gave the beast his power and his throne and great authority. The use of the expression dragon in this chapter (vv. 2, 4, 11) corroborates its close relationship to the preceding chapter (chap. 12). That is, Satan is empowering the Antichrist to take the place that belongs to God and his Christ. He is the lawless one who sets himself up in God s temple and proclaims himself to be God. He receives power from Satan to be able to do all kinds of counterfeit miracles, signs, and wonders 7 1 -1 9 0 “tw://bible.?id=53.2.6|AUTODETECT|” 2 Thess. 2:6) 1 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” ). In addition, Satan gave the beast his throne, which is not limited to any one permanent location on earth. For example, Jesus told the church in Pergamum that Satan s throne was in their locale (2:13). Also, we read that an angel poured the fourth bowl of God s wrath on the throne of the beast and thereby cast Satan s kingdom into utter darkness (16:10). Last, Satan gave great authority to the beast, which means that he has granted him authority over all the kingdoms of this world 7 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” Luke 4:6) 1 1 -1 9 0 0 ). Through the beast, Satan rules this world as its titular head; Jesus acknowledges that the devil is the prince of this world.��6��) 1 1 2 8 0 0 3a. And one of his heads was as if it had been mortally wounded, and the mortal wound was healed.) 1 1 2 8 0 “tw://bible.?id=1.3.15|AUTODETECT|” The agent who inflicted the mortal wound is not mentioned, but the Scriptures relate how God pronounced a curse on the serpent in the Garden of Eden, whereby the seed of the woman would crush his head 7 1 -1 9 0 “tw://bible.*?id=1.3.15|AUTODETECT|” Genesis 3:15) 1 1 -1 9 0 0 ). John relates that the wound was caused by the sword (v. 14), which is indicative of a battle that had taken place. This spiritual battle took place when Jesus died on the cross and rose from the dead; thus he defeated Satan. Although Satan s wound had been fatal, it had healed (v. 12). With this description of Satan, John delineates a parody of the death and resurrection of Jesus, whose place the beast wants to usurp.) 1 4 2 8 0 0 Many scholars understand the fatally wounded head to be the first of seven Roman emperors, possibly Nero (compare 17:9 10). The healing of the mortal wound would then refer to the legend of Nero redivivus, coming back to life.��7�� But this interpretation meets objections; for one, why would John allude to a legend in a chapter filled with symbolism? If in this chapter we interpret the number seven as literally referring to seven kings (17:9 10), what interpretation is there for the number ten? Next, the text intimates that an outside agent administered the fatal wound to one of the heads, but history records that Nero himself inflicted the wound that resulted in his death. Last, as I mentioned above, the parallels between Christ and the beast are numerous in this chapter. This signifies that the author is not interested in identifying one of the heads of the beast with one particular Roman emperor or even one empire.

John identifies the beast with God s opponent, Satan himself.��8�� His purpose throughout Revelation is to show contrast; here it is the contrast of the Lamb that was slain (5:6, 9) and the beast who has one head that was mortally wounded. The emphasis is not on the one head that was wounded and healed; instead John states that the beast was wounded and lived (vv. 12 and 14). The world of unbelief worshiped not the head that was slain and healed but the beast that was alive and well.) 3b. And the whole earth marveled, following the beast. 4. And they worshiped the dragon, for he gave authority to the beast, and they worshiped the beast, asking, Who is like the beast, and who is able to make war against him? ) Not just single individuals believers are excluded but the whole world of unbelievers marveled and worshiped the beast. This interpretation is supported in 17:8b, where John comments: And the inhabitants of the earth will be astonished, those whose names are not written in the book of life from the foundation of the earth.

They see the beast that was and is not and will come. Each passage must be seen in its own context, however, for the two do not relate the same event.��9��) The world worships the dragon. This is evident in that people believe the lie instead of the truth; they uphold the death of innocents instead of the sanctity of life; and they practice immorality instead of striving to live a moral and upright life.) 1 1 2 8 0 “tw://bible.?id=40.28.18|AUTODETECT|” Even though there is repetition in verse 4 of the phrase they worshiped the, there is no reason to delete the first part of the verse they worshiped the dragon, for he gave authority to the beast. ��10�� John intends to make it clear that the worship of the dragon is the same as the worship of the beast, that is, the beast is the instrument in the hand of the dragon. Throughout this chapter the dragon is present but always in the background; the beast is doing the work for him. The dragon empowers the beast with authority, which again is an imitation of Jesus, who shortly before his ascension said, All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matthew 28:18) 1 1 -1 9 0 0 ). Notice that in this chapter the verb to worship occurs five times, of which one refers to the dragon and four to the beast (vv. 4 [twice], 8, 12, 15).) 1 1 2 8 0 “tw://bible.?id=2.15.11|AUTODETECT|” The question asked by the people is, Who is like the beast, and who is able to make war against him? The readers and hearers of the Apocalypse were familiar with the hymnody derived from the Old Testament and would recognize that the question raised by unbelievers is a parody of the songs of Zion. Who among the gods is like you, O Lord? Who is like you majestic in holiness, awesome in glory, working wonders? 7 1 -1 9 0 “tw://bible.?id=2.15.11|AUTODETECT|” Exod. 15:11) 1 1 -1 9 0 “tw://bible.?id=19.35.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.35.10|AUTODETECT|” Ps. 35:10) 1 1 -1 9 0 0 ).��11�� Satan, who wants to occupy God s place, appears in the form of the beast. Brazenly he queries whether there is anyone like the beast. This question expects a negative answer, for with the authority the beast has received there is no one on earth who is able to oppose him. With the second part of the question, the beast challenges God s people to engage him in battle. His aim is to overpower them, lead them into captivity, and kill them (vv. 7, 10). Does the lie triumph over truth, evil over good, injustice over justice, dishonesty over honesty, vice over virtue?

The answer is no, because God is in control. Through his Son, God establishes justice, truth, righteousness, and peace. The beast and ultimately Satan will face the wrath of God and the Lamb (17:14; 19:19 21; 20:10).) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:1 3) Verse 1) D���� this is the reading supported by P47 � C 1006. The last two letters of the plural @������ (A 2053) may have been omitted accidentally, but these two could also have been added to the singular.��12�� Although the plural construction occurs in 17:3, the original reading is difficult to determine.) Verse 3) ���� this feminine number in the accusative case modifying ������ is probably the direct object of the verb I saw (v. 1).) E�� ! �� this nominative subject is preceded by the verb to marvel in the singular but followed by the verb to worship in the plural. Collectively the people marvel, but they worship individually.) ) ) 2. Power and Authority) 13:5 10) 5. And the beast was given a mouth to speak great things and words of blasphemy, and he was given authority to do so for forty-two months.) Four times in two verses the phrase was given appears (vv. 5, 7). Satan is the one who gave the beast power and authority (vv. 2, 4), yet the ultimate Sovereign is God Almighty. In his inscrutable wisdom, God allows the beast to blaspheme, exercise authority, and wage war against the saints.) 1 1 2 8 0 “tw://bible.?id=27.7.8|AUTODETECT|” The background for the phrase a mouth to speak great things and words of blasphemy is ) 7 1 -1 9 0 “tw://bible.?id=27.7.8|AUTODETECT|” Daniel 7:8) 1 1 -1 9 0 “tw://bible.?id=27.7.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=27.7.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=27.11.36-27.11.39|AUTODETECT|” . Daniel mentions a little horn, namely, the Antichrist, who had a mouth and spoke boastful words. He describes the work of the Antichrist in great detail by revealing that a king will speak words of blasphemy against God, exalt himself above all gods, make war against mighty fortresses, and appoint rulers over many people 7 1 -1 9 0 “tw://bible.?id=27.11.36-27.11.39|AUTODETECT|” Dan. 11:36 39) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Arrogant with power and authority, the beast uses modern means of communication to spread the lie, subvert justice, teach false doctrines, and revile the name of God and his Christ. He thinks himself to be in full control yet knows that he is unable to subvert God s people, that he is accountable to God, and that his time is short. God allots him a total of forty-two months to rule on the face of this earth.) Forty-two months or three and a half years is the same as 1,260 days. These references appeared earlier in two preceding chapters where John noted that the Gentiles would trample the holy city for forty-two months and the two witnesses would prophesy for 1,260 days (11:2 3). And he related that the woman (the church) would be cared for in the desert by God for 1,260 days or time, times, and a half time, namely, three and a half years (12:6, 14). These references signify the entire period during which the gospel is proclaimed, from the time of Jesus first coming to his promised return.

In that period, Satan through the beast blasphemes God s name, bans the preaching of his Word, and attempts to destroy the church.) 6. And he opened his mouth for blasphemies against God to blaspheme his name and his tabernacle and those who dwell in heaven.) 1 1 2 8 0 “tw://bible.?id=40.5.2|AUTODETECT|” The words he opened his mouth reflect an Aramaic idiom. We are reminded of the Gospel writer s idiom he opened his mouth and said 7 1 -1 9 0 “tw://bible.?id=40.5.2|AUTODETECT|” Matt. 5:2) 1 1 -1 9 0 0 KJV), which simply means he said. So here the meaning is that the beast spoke words of blasphemy toward God. His sole purpose of existence is to be in opposition to God and his Christ. He wants to occupy the place of God and thus speak constantly against his name, his dwelling place, and his people. We examine these three items successively.) 1 1 2 8 0 0 a. His Name. The names of God are the same as the revelation of God, for the Almighty makes himself known to us through his names. The beast denies that God and his Son have anything at all to say in the world in which Satan functions as prince. Thus, in Satan s kingdom the written Word of God may not be read, heard, or distributed. God s commandments may not be observed as rules of life in society; and the name of Jesus must be confined at best to private worship and under no circumstances can enter the numerous spheres of life. The beast teaches that everything in the world has come into existence by human power and serves to glorify human achievements.��13��) 1 1 2 8 0 “tw://bible.?id=2.40.34-2.40.35|AUTODETECT|” b. His dwelling. The choice of words is interesting, for the literal translation is tent, that is, tabernacle. The word appears only three times in the Apocalypse and refers to God s dwelling in the midst of his people (13:6; 15:5; 21:3). The image of the Old Testament tabernacle in the desert comes to mind when a cloud covered this tent and God s glory filled it 7 1 -1 9 0 “tw://bible.?id=2.40.34-2.40.35|AUTODETECT|” Exod. 40:34 35) 1 1 -1 9 0 “tw://bible.?id=3.16.2-3.16.3|AUTODETECT|” ). It is the tabernacle with its two compartments: the Holy Place and the Holy of Holies 7 1 -1 9 0 “tw://bible.?id=3.16.2-3.16.3|AUTODETECT|” Lev. 16:2 3) 1 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” Heb. 9:12) 1 1 -1 9 0 “tw://bible.?id=58.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.19|AUTODETECT|” 10:19) 1 1 -1 9 0 0 ). Into the Holy of Holies the high priest entered once a year as representative of God s people to atone for sins by the sprinkling of animal blood. The beast desires to occupy God s place and dwell in the midst of humanity on this earth, ruling over mankind.) 1 1 2 8 0 “tw://bible.?id=61.2.10|AUTODETECT|” c. His people. John uses the noun tent for God s dwelling place and the verb to tent for God s people. The Greek literally reads, and his tent and those who tent in heaven. Once again we must call to mind the Sinai desert scene of God dwelling in the tabernacle surrounded by his people who dwelled in tents. It is a picture of harmony and peace, which John in similar wording expresses about the consummation (see 21:3). But there is more. We can extend the illustration by saying that God spreads his tent over his people, so that they live together in God s abode. The italicized words in the phrase those who dwell in heaven remind us that blasphemers on earth are not afraid to slander celestial beings 7 1 -1 9 0 “tw://bible.?id=61.2.10|AUTODETECT|” 2 Pet. 2:10) 1 1 -1 9 0 “tw://bible.?id=65.1.8|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=65.1.8|AUTODETECT|” Jude 8) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ). The beast blasphemes God s people, whose citizenship is in heaven 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 “tw://bible.?id=27.7.25|AUTODETECT|” ). At the same time, the saints on earth are one with those in heaven, yet only those on earth experience the wrath of the devil 7 1 -1 9 0 “tw://bible.?id=27.7.25|AUTODETECT|” Dan. 7:25) 1 1 -1 9 0 0 ). And they are the people whom the beast persecutes, as the next verse reveals.) 1 1 2 8 0 0 7. And he was given power to make war against the saints and to overcome them, and he was given authority over every tribe, people, language, and nation.) 1 1 2 8 0 “tw://bible.?id=27.7.21|AUTODETECT|” The first part of the text is a repetition of 11:7, the beast that comes up out of the Abyss will make war against them and will overcome and kill them. It is also language borrowed from ) 7 1 -1 9 0 “tw://bible.?id=27.7.21|AUTODETECT|” Daniel 7:21) 1 1 -1 9 0 0 , As I watched, this horn was waging war against the saints and defeating them. The incongruity of this warfare is that the one who conquers is defeated and those who are defeated by him are in the end designated as conquerors. The saints indeed are more than conquerors in Christ Jesus. They may lose their lives while on earth in their opposition to the powers of the Antichrist, but they will spend eternity with Christ living and reigning with him. Of the saints it is said that they have overcome the Antichrist by the blood of the Lamb and by the word of their testimony, and they did not love their lives even in the face of death (12:11).) 1 1 2 8 0 “tw://bible.?id=45.8.38-45.8.39|AUTODETECT|” The passive voice he was given intimates that in his providence God permits the beast to exercise authority over the saints and to rule the people on the earth. It is true that it is Satan who gives the beast authority and power (v. 2), but it is God who is in control and allows this transaction to take place. As in verse 5 so here we twice read the words he was given. God s people realize that although the forces of the evil one are strong and able to overcome them, deliverance comes from God. Satan increasingly governs every tribe, people, language, and nation; nonetheless, even if the devil seems to have power over the saints on earth, he is unable to separate them from the love of God in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=45.8.38-45.8.39|AUTODETECT|” Rom. 8:38 39) 1 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” ). Jesus told his followers that no one is able to snatch them out of the Father s hand 7 1 -1 9 0 “tw://bible.?id=43.10.28|AUTODETECT|” John 10:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=27.7.14|AUTODETECT|” Once again we see the beast as the Antichrist seeking to usurp the place of Christ. The Son of Man was given authority, and all peoples, nations and men of every language worshiped him 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” Dan. 7:14) 1 1 -1 9 0 0 ). The Antichrist was given authority over every tribe, people, language, and nation, and they worship the beast. God is the one who assigns authority to both the Christ and the Antichrist, with the distinction that the Christ is victorious over the beast.��14��) 1 4 2 8 0 0 8. And all those living on the earth will worship the beast, everyone whose name has not been written in the book of life of the Lamb that was slain, from the foundation of the world.) a. And all those living on the earth will worship the beast. John looks to the future and predicts that the population of this earth will follow the directions of the beast and worship him. On all the continents, the people as a whole will obey and venerate the Antichrist. The Greek text indicates the masculine pronoun him for the Antichrist to indicate that he will appear in human form.

This person will receive the adulation of all the people on the earth, except the saints. John clearly divides humanity into those who worship the beast and those whose names are recorded in the book of life. It is the division of the unregenerate over against the regenerate, the unbelievers opposite the believers, the ungodly versus the godly. The Antichrist seeks to imitate Christ, who purchased his people from every tribe, language, people, and nation (5:9). The beast desires world domination by having everyone not written in the book of life follow him.) b. Everyone whose name has not been written in the book of life.

This book belongs to the Lamb who died for all those whose names have been recorded in it. These people belong to him since the time of creation, and therefore he protects and delivers them from the evil one. He has given the solemn assurance that he will never erase their names from this book (3:5). John writes the noun name and the verb written in the singular to indicate that he is not referring to the group as a whole but to the individual believer who receives the assurance that he or she is a child of God.) Unbelievers, those who reject God s Word and the testimony of Jesus, never had their names recorded in the book of life. They are the followers of the beast and they worship him instead of the Lord of lords and King of kings. Thus they are followers of the devil whose final destiny they share (20:10, 15).

The names of the believers, however, have been recorded in the Lamb s book of life from eternity.) 1 1 2 8 0 “tw://bible.?id=49.1.4|AUTODETECT|” c. The Lamb that was slain, from the foundation of the world. How do we interpret these words? Should the phrase from the foundation of the world be taken with slain or written ? The answer to this question lies in reading other passages that shed light on this matter. John says, And the inhabitants of the earth will be astonished, they whose names are not written in the book of life from the foundation of the earth (17:8). Here he omits the reference to the slain Lamb and thus indicates that God s elect were chosen in eternity. Paul also testifies that God chose his people in Christ before the creation of the world 7 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 1 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” ). Having said that, we should note that God chose Christ for the task of redeeming his people before the world was created 7 1 -1 9 0 “tw://bible.?id=60.1.20|AUTODETECT|” 1 Pet. 1:20) 1 1 -1 9 0 0 ). And this task implies that he eventually would be slain at the time God had appointed for him.) 1 2 2 8 0 0 On balance, the evidence John supplies in 17:8 is telling, for there he connects the phrase from the foundation of the world with written. The objection can be raised that the phrase is too far removed from the verb in question.��15�� This objection may be valid, yet the fact remains that in John s writing this phenomenon occurs often when he wishes to qualify a noun in greater detail. He explains the phrase the book of life with the modifiers of the Lamb that was slain. In short, the book of life with all the names of God s people belongs to the slain Lamb of God.��16�� Here is a word of comfort for the saints on earth who experience the onslaughts of the evil one. Their names are recorded in the book of life and the Lamb who was slain on their behalf has purchased them to live with him eternally (5:9).) 9. If anyone has an ear, let him hear.) 1 1 2 8 0 “tw://bible.?id=40.11.15|AUTODETECT|” The message of the preceding verse is loud and clear: the Lord is on the side of his people on earth. Let all those who hear these comforting words take note, for through his servant John the Lord addresses them. The saying If anyone has an ear, let him hear is common and reminds us of the letters Jesus sent to the seven churches (chapters 2 and 3) and the teachings of Jesus 7 1 -1 9 0 “tw://bible.?id=40.11.15|AUTODETECT|” Matt. 11:15) 1 1 -1 9 0 “tw://bible.?id=40.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.9|AUTODETECT|” 13:9) 1 1 -1 9 0 “tw://bible.?id=40.13.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.43|AUTODETECT|” 43) 1 1 -1 9 0 0 ). These words pertain first to what has been said in the preceding verses and, next, they serve as a bridge to what follows. The message is addressed to the individual believer, who must take a stand for Jesus. Amid deceit and falsehood, persecution and death, the Christian occupies a lonely position of being the target of the Antichrist and his subordinates. Experiencing the severest hardships, the elect know that God is on their side and will avenge his adversaries.) 1 3 2 8 0 0 10. If anyone goes into captivity, into captivity he goes.) If anyone is to be killed with the sword, with the sword he will be killed.) Here is the endurance and faith of the saints.) 1 1 2 8 0 “tw://bible.?id=24.15.2|AUTODETECT|” The first two lines are loosely taken from the prophecy of Jeremiah. God said through the prophet, Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity 7 1 -1 9 0 “tw://bible.?id=24.15.2|AUTODETECT|” Jer. 15:2) 1 1 -1 9 0 0 ; see also 43:11). Jeremiah wrote this passage to the wicked people in Jerusalem and Judah who no longer could count on divine help and deliverance. God would no longer listen to intercessions for his sinful people but was about to punish them with death, the sword, famine, and exile. By contrast, John addresses suffering Christians who are experiencing the scourge of imprisonment and loss of life. He writes to encourage the saints in their suffering for the Lord.) 1 1 2 8 0 0 The sayings are difficult to interpret because of the variants. The first line has the variant reading, If you lead [a Christian] into captivity, [you yourself will] go into captivity, which would fulfill the law of retribution. But a fundamental rule is that the shorter reading of a verse is generally to be preferred, for scribes were apt to augment a text. The shorter reading is Those for captivity, to captivity go. This text is the stronger of the two and therefore the more acceptable as the original.) 1 1 2 8 0 “tw://bible.?id=40.26.52|AUTODETECT|” The second line also shows variants: If you kill with the sword, with the sword you must be killed (KJV, NRSV, NASB), and If anyone is to be killed with the sword, with the sword he will be killed (NIV, NCV, REB). The first one is active in meaning, the second passive. The first one expresses the law of retribution, the tit-for-tat law. What you sow, you will also reap. Jesus told Peter in the Garden of Gethsemane, All who draw the sword will die by the sword 7 1 -1 9 0 “tw://bible.?id=40.26.52|AUTODETECT|” Matt. 26:52) 1 1 -1 9 0 0 ). In other words, do not engage in active resistance by trying to defend yourself against the onslaughts of the enemy. Numerous commentators support this reading.��17��) 1 1 2 8 0 0 The second variant calls for patient endurance and harmonizes with the first line of the Old Testament allusion. The subjects in both lines are the Christians who suffer loss of freedom and loss of life. These two lines express that Christians experience hardships when the devil unleashes his fury against them. The lines are not addressed to Satan s henchmen who face God s retribution. Instead, the Lord addresses the saints and exhorts them to endure hardships and exercise their trust in him.��18��) 1 1 2 8 0 “tw://bible.?id=5.32.35|AUTODETECT|” But do Christians have to suffer passively without defending themselves? If this is the case, it seems that the evil one would have the freedom to wipe out all the followers of Christ. This is exactly the point, however, for Satan does not have this prerogative. He can only do what God permits him to do. Christians must not take up the sword but permit God to be their defender. It is not Satan but God who rules on this earth: Vengeance is mine, says the Lord 7 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” Deut. 32:35) 1 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” Rom. 12:19) 1 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” Heb. 10:30) 1 1 -1 9 0 0 ). We should also consider that the insignificant group of Christ s followers during the first century would not have had a chance had they taken up arms against all-powerful Rome. The Lord called them not to active resistance but to patient endurance.) 1 12 2 8 0 0 The third line, Here is the endurance and faith of the saints, depends on the first two lines and is a summary. It properly fits the shorter readings of the text. Not the persecutors and executioners but the suffering saints are called to submit to and rely on the Lord. They have been called to exercise endurance in the earlier chapters and verses of the Apocalypse (1:9; 2:2, 3, 19; 3:10; see also 14:12). Similarly, the faith of the readers has been expressed earlier (2:13, 19; and see 14:12).) ) Greek Words, Phrases, and Constructions in 13:6 10) Verse 6) ��z� & ���������� although some manuscripts delete these two words, there is good textual support for them, and they appear to be the harder reading.��19�� If the words should be omitted, the phrase � �� �P���� would then be taken with the words and his tent. ) Verse 7) ��v ���� & ������� �P���� the omission of this clause in some leading manuscripts is due to an error of the eye. Because of the similar reading ��v ���� �P�� in the first line, a scribe overlooked the first line and skipped over to the second occurrence.��20��) The omission of the words ��v ���� probably stems from doctrinal considerations, that is, not God s covenant people but the nations are under the beast s authority.

However, the fourfold formula of tribe, language, people, and nation with internal variations appears seven times in the Apocalypse (5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15). Bauckham observes, The order of the list is not varied haphazardly, & but is varied according to certain principles of order. ��21�� In other words, the context determines the meaning of each verse.) Verse 8) �P��� this personal pronoun is redundant because of the personal pronoun at the beginning of the clause (see also v. 12; 3:8; 7:2, 9; 20:8).) Verse 10) The repetition of �0� �0��������� has led to its omission in the second clause, the result of accidental oversight in transcription. ��22��) 1 1 2 8 0 “tw://bible.?id=40.26.52|AUTODETECT|” ����������� �P��� this difficult reading finds its origin in a Hebrew idiom that in translation reads, If anyone is to be slain with the sword, he is to be slain with the sword. ��23�� Some manuscripts read the future tense ���������, ��� (he will kill, it is necessary) or the present tense ���������, ��� (he kills, it is necessary). Nevertheless these two readings appear to have entered the text on the basis of Jesus word to Peter not to take up his sword 7 1 -1 9 0 “tw://bible.?id=40.26.52|AUTODETECT|” Matt. 26:52) 1 1 -1 9 0 “tw://bible.?id=24.15.2|AUTODETECT|” ).��24�� A scribe has added the word ��� to ease the awkwardness of the clause. Its presence is more likely due to insertion than its absence to omission. On the whole, the shorter text is probably the original one that in its brevity harmonizes with the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=24.15.2|AUTODETECT|” Jeremiah 15:2) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 ) ) C. The Beast from the Land) 13:11 18) Satan uses the beast coming up out of the sea as the Antichrist and the beast coming out of the earth as the false prophet. The one represents physical force and raw power, for he comes up out of the sea of humanity; the other stands for deceit, because he presents himself as possessing intellectual acumen and rational philosophy. The one attacks the external part of a human being, that is, the physical body, with destruction and death; the other influences the inner part of a person, namely, the mind. The second one is even more fearful than the first; he is able to make the inhabitants of the earth worship the beast that came out of the sea. He is a symbol of false religion and fallacious philosophy.) These verses clearly exhibit Satan s design to imitate Christ.

The parody is evident throughout the next verses: the mention of a lamb, the granting of all authority, the worship of the beast, the fatal wound that was healed, the mark on the forehead, and the name of the beast.) 1. Parody of Christ) 13:11 14) 11. And I saw another beast coming up out of the earth, and he had two horns like a lamb and he spoke like a dragon.) a. And I saw another beast coming up out of the earth. The second beast comes not from the sea of people as a symbol of brute force but arises from the earth in contrast to heaven. This beast stands in direct opposition to everything that comes from heaven and is devoid of anything that is heavenly.

He is therefore the aggregate of sin that reaches from earth to heaven, and, as the false prophet, he stands completely in the service of the Antichrist.��25�� The false prophet is mentioned three times in the Apocalypse (16:13; 19:20; 20:10). He personifies secular philosophies, that is, the worldly theories of knowledge that influence the thinking and actions of the masses. His purpose is to set the whole world against God and his Christ, revelation, and people. Briefly, his aim is to be victorious in this endeavor, but in reality, as Revelation shows, Christ is the victor and he the vanquished.) 1 1 2 8 0 “tw://bible.*?id=40.7.15|AUTODETECT|” b. And he had two horns like a lamb. Once again John relies on the prophecy of Daniel. He alludes in the Apocalypse to some twenty-seven verses from this prophecy,��26�� among which is the one from 8:3, I looked up, and there before me was a ram with two horns. The lamb of the male gender appears with two horns as symbols of power and might. He had not ten horns like the dragon (12:3) but only two.

The number two signifies sufficiency in respect to spreading the lie and wielding authority throughout the world. The appearance of the lamb is not merely a parody of the Lamb of God; it also appears as the embodiment of deception harmless, lovable, and attractive.��27�� It is the proverbial iron fist in a velvet glove or the wolf in sheep s clothing 7 1 -1 9 0 “tw://bible.?id=40.7.15|AUTODETECT|” Matt. 7:15) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ). This beast is instigated by the father of lies 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.3.1|AUTODETECT|” c. And he spoke like a dragon. In the Greek text the verb had in the preceding clause and the verb spoke are in the imperfect tense to indicate the continuation of an act. That is, the lamb all along was seen with the two horns and it kept on speaking like a dragon. The dragon relates to the previous chapter, where he is identified as that ancient serpent called the devil and Satan (12:9). The word then intimates that he can speak deceptively, like the serpent who addressed Eve in Paradise 7 1 -1 9 0 “tw://bible.*?id=1.3.1|AUTODETECT|” Gen. 3:1) 1 1 -1 9 0 0 ).��28��) 1 4 2 8 0 0 12. And he wields all the authority of the first beast in its presence, and he makes the earth and those dwelling in it to worship the first beast, whose mortal wound was healed.) a. And he wields all the authority of the first beast in its presence. The beast of the sea has received delegated authority that he shares with the beast out of the earth. The first one demonstrates power; the second one displays propaganda. But the second should never be underestimated, for he enjoys the same supremacy as the first beast, in whose interest he works.

These two anti-Christian forces are united in their effort to overthrow the rule of Christ. This powerful combination of thought and authority rules on the face of the earth and controls the minds and bodies of untold millions of people.) Authority implies that the earthly beast shares the power and the throne Satan has made available (vv. 2, 4, 7). Thus, standing in the very presence of the first beast, he has awesome forces at his disposal to attack and overthrow the followers of Christ.) b. And he makes the earth and those dwelling in it to worship the first beast. Everything on the face of the earth is to serve the interest of the Antichrist, the first beast. All the institutions of communication, all the resources of governments and administrations, all the educational resources, and all the commerce and industry must stand at the beck and call of the Antichrist.

For that reason, the false prophet as the mouthpiece of the Antichrist must control and govern the human mind. This feat can be accomplished only when human beings turn away from their former allegiances and worship the Antichrist.) 1 1 2 8 0 “tw://bible.?id=46.10.20-46.10.21|AUTODETECT|” The act of worship in the province of Asia meant to acknowledge the Roman emperor as Lord and God (chapters 2 and 3). When Christians entered a pagan temple and participated in meals offered to an idol, they were in fact participating in the worship of demons 7 1 -1 9 0 “tw://bible.?id=46.10.20-46.10.21|AUTODETECT|” 1 Cor. 10:20 21) 1 1 -1 9 0 0 ). The number of people who through the centuries have turned away from Christ to follow idols is definitive proof of the nefarious work of the second beast. The Antichrist wants all people to worship him and thus supplant the worship of Christ.) 1 2 2 8 0 0 c. Whose mortal wound was healed. Together with the clause, [He] had the wound of the sword and yet lived (v. 14), these words are a parody of Jesus suffering, death, and resurrection. The Antichrist seeks to imitate Christ with a semblance of fatal wounds and a subsequent revival. But he will be thrown into the lake of fire, where he will experience the second death (19:20; 20:14).) 13. And he performs great signs so that he even makes fire to come down out of heaven onto the earth before people.) 1 1 2 8 0 “tw://bible.?id=11.18.38|AUTODETECT|” The great imitator accomplishes miracles comparable to those done by God s servants. For example, the signs Elijah performed were marvelous indeed. He called to God and fire came down from heaven, burning the sacrifice and the wood on the altar and its stones, and even licking up the water in the trench that surrounded the altar 7 1 -1 9 0 “tw://bible.?id=11.18.38|AUTODETECT|” 1 Kings 18:38) 1 1 -1 9 0 “tw://bible.?id=12.1.10|AUTODETECT|” ). And he called down fire from heaven to consume two captains with fifty men each 7 1 -1 9 0 “tw://bible.?id=12.1.10|AUTODETECT|” 2 Kings 1:10) 1 1 -1 9 0 “tw://bible.?id=12.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.1.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=42.9.54-42.9.55|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.9.54-42.9.55|AUTODETECT|” Luke 9:54 55) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=53.2.9|AUTODETECT|” Paul warns his readers that the coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders 7 1 -1 9 0 “tw://bible.?id=53.2.9|AUTODETECT|” 2 Thess. 2:9) 1 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” Matt. 24:24) 1 1 -1 9 0 “tw://bible.?id=5.13.1-5.13.5|AUTODETECT|” ). The two prophets whom God sends forth to present his testimony to the world had the power to spew fire from their mouths to devour their enemies (11:5). God s people, however, should be able to discern the true prophet from the false one. God instructs Moses to tell the Israelites that they must reject the false prophet who announces miraculous signs and wonders for the purpose of worshiping other gods. This prophet must be put to death 7 1 -1 9 0 “tw://bible.?id=5.13.1-5.13.5|AUTODETECT|” Deut. 13:1 5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.7.11|AUTODETECT|” The acts of performing false miracles and barring people from the worship of God go hand in hand. With their tricks, magicians incited Pharaoh to harden his heart and not let God s people go 7 1 -1 9 0 “tw://bible.?id=2.7.11|AUTODETECT|” Exod. 7:11) 1 1 -1 9 0 “tw://bible.?id=44.13.6-44.13.8|AUTODETECT|” ); on the island of Cyprus, Elymas the sorcerer tried to hinder the proconsul from worshiping God and his Christ 7 1 -1 9 0 “tw://bible.?id=44.13.6-44.13.8|AUTODETECT|” Acts 13:6 8) 1 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” ). Magicians who performed the hoax of having fire come down from heaven tried to influence the Christians in the first century to worship the emperor. By contrast, accompanying the spread of the gospel, God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 0 ).��29�� Hence, Christians must clearly and carefully distinguish between genuine and false miracles, and determine whether they come from God or the devil.) 1 16 2 8 0 0 14. And he deceives the inhabitants on the earth because of these signs that were given him to perform in the presence of the beast. He told the inhabitants on the earth to make an image in honor of the beast that had the wound of the sword and yet lived.) For the devil and his henchmen, deception is a way of life. For them this word spells a complete abandonment of truth, honesty, integrity, righteousness, and honor as they seek to use the people living on this earth. The phrase the inhabitants on the earth occurs at least ten times in Revelation, and in each instance it refers to people of the world.��30�� They are unbelievers who are persecutors and enemies of God s people (3:10; 6:10), antagonists who face impending judgment (8:13; 11:10), and people whose names are not written in the book of life (13:8; 17:8).) The one who gives the beast from the earth (the false prophet) power to perform miracles is the beast from the sea (the Antichrist), who received God s permission to do so (see 19:20). John notes that these signs are to be performed in the presence of the first beast, who desires to be worshiped by the masses of humanity.

This is to be done by having the people erect his image by which he acknowledges their homage.) Throughout the centuries images of one kind or another have been raised, and people have worshiped and bowed down to them. They include Nebuchadnezzar s golden image, Antiochus Epiphanes altar of Zeus in the temple of Jerusalem, the attempt of Caligula to have his statue placed in that same temple, the statue of Domitian in the temple of Ephesus, the swastika of Hitler in Nazi Germany, and the hammer and sickle in the former Soviet Union. John reflects the historical context and culture of his age in which Christians were forced to participate in emperor worship. The pervading presence of temples and statues dedicated to Roman emperors was overpowering for the followers of Christ in the province of Asia. Only true faith in Christ could keep them from succumbing to this pressure.) The influence of the beast should not be limited to the end of the first century, because its authority is worldwide, appears in numerous forms, and lasts until the consummation. John writes that the beast had been wounded with the sword but sprung back to life.

Even though many scholars see in this verse an allusion to the legend of Nero who came back to life,��31�� the context of this chapter teaches that the reign of the Antichrist includes all eras. The spirit of the Antichrist suffers a mortal blow but comes back to life. Once again, this description of the beast that returns with renewed vigor is a caricature of Christ s resurrection. However, there is no comparison; the Antichrist lives to destroy life everywhere, while Christ lives to impart eternal life to all his followers.) ) Greek Words, Phrases, and Constructions in 13:12 14) Verse 12) 5�� followed by the future tense of the verb to worship, this particle introduces a purpose clause. The future indicative and the aorist subjunctive often are interchanged in this construction.) Verse 14) ��� this preposition followed by the accusative case should here be translated through (see 12:11).��32��) ) ) 2. The Mark of the Beast) 13:15 18) 15.

And he was given power to give breath to the image of the beast, so that the image of the beast might both speak and cause as many as do not worship the image of the beast to be killed.) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” Both the Greek text and translations feature the power of the beast coming up out of the sea (vv. 11 18). The beast out of the earth works behind the scenes without any mention of his identity. It is the beast out of the sea that receives all the attention: everything is done on his behalf and for his benefit, for he is the spirit of the Antichrist. Giving breath to the image of the beast implies animation achieved by magic. Again, giving breath to an image is a parody of God giving the breath of life to Adam 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=66.11.11|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=66.11.11|AUTODETECT|” Rev. 11:11) 1 1 -1 9 0 0 ). Magicians in the ancient world boasted that they could make statues speak and move; thus, Simon Magus allegedly said, I made statues move; I gave breath to inanimate objects. ��33�� God allows all this mimicry and gives the beast permission to kill those who refuse to worship the image of the beast.) 1 1 2 8 0 “tw://bible.?id=27.3.1-27.3.11|AUTODETECT|” The Old Testament background presents the account of the three young men in the fiery furnace because they declined to obey Nebuchadnezzar s command to fall down and worship the image he had erected 7 1 -1 9 0 “tw://bible.?id=27.3.1-27.3.11|AUTODETECT|” Dan. 3:1 11) 1 1 -1 9 0 0 ). God rescued these three men to bring glory to his name. But the beast continues to send forth his accomplices to force everyone to worship and bow down before him, and infidels who refuse to obey are summarily killed. Christians must obey the authorities as long as there is no conflict with the teachings of Christ. John indirectly implies that there may be a time when the act of refusing to commit high treason against Christ will be interpreted as high treason against the Antichrist. ��34�� The mere fact of being a Christian is sufficient evidence for enforcing the death penalty. And the persecution of God s people in today s world testifies to this grim reality.

The text does not say that all the followers of Christ will be killed, but that as many as failed to worship might be executed (see v. 10; 20:4). In John s day, the temple of the Sebastoi (the family of Vespasian, Titus, and Domitian) was dedicated in Ephesus, and the local population was forced to pay homage to the emperor by worshiping him.��35��) 1 4 2 8 0 0 16. And he causes all, both small and great, both rich and poor, both free persons and slaves to receive a mark on their right hand or on their forehead. 17. And no one was able to buy or sell except the one having the mark, that is, the name of the beast or the number of his name.) a. Categories. The second beast not only executes those who decline to worship the image of the first beast, but he also forces all categories of people to receive a distinguishing mark that sets them apart from Christians. The expression all does not signify that every single human being is included but rather that people from all walks of life are intended.

This is clear from the various classes that are listed. Small and great is really an idiom that includes people of all ages or all stations in life. ��36�� This expression often occurs in the Apocalypse (11:18; 19:5, 18; 20:12). Note that the categories are presented as opposites: small and great, rich and poor, free persons and slaves. These are people from all the levels of society.) b. Mark. The explanations for this word range from slaves being branded to people placing a tattoo on their right hand or forehead.

History is replete with accounts of slaves, soldiers, or zealots being branded or tattooed. The verse, however, specifies that the purpose for bearing the mark of the beast is to be able to buy or sell merchandise, and that includes a much broader category than a small segment of the population. Some scholars put the sentence in the historical context of Caesar worship, so that only those people who had received an ink mark on either their wrist or forehead might enter the marketplace.��37�� The difficulty with this interpretation is that Roman historians report nothing concerning such a practice in the empire.) If we understand John to write not for a particular moment in time as he reflects on a local incident, but for the universal church of all ages and places, then we need to interpret this verse more broadly. First, let us notice that the word mark appears a number of times in Revelation. John mentions it in 14:9, If anyone worships the beast and his image and receives the mark on his forehead and his hand (see also 19:20; 20:4). And in 14:11 he writes of anyone who receives the mark of his name.

Therefore, having the mark of the beast leads to acts of worship and the bearing of his name. It designates a person as a devotee and true follower of the beast. It indicates a person who is hostile to God, his Word, and his people; he or she bears the mark of the Antichrist on the right hand or forehead.) 1 1 2 8 0 “tw://bible.?id=48.2.9|AUTODETECT|” Next, the symbol of the right hand means friendship and fellowship 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 0 ); it is a sign of working together in a common cause, namely, to oppose God. The mark on the forehead implies that these people are influenced by the same philosophy and thought patterns.��38�� In their anti-Christian thinking, they glorify the beast and his achievements and attempt to destroy the work of Christ on earth.) 1 3 2 8 0 0 As the devotees of the Antichrist have the mark of the beast on their forehead or right hand, so the servants of God have received the seal of the Lord and the name of both the Father and the Lamb on their foreheads (7:3; 14:1). If the mark on Gods people is invisible, I interpret also the marks on the unbelievers as invisible. And last, receiving the mark of allegiance to the beast is in itself a travesty of the pledge made at Christian baptism.) c. Trade. The inability to buy or sell amounts to a boycott by which the food supply is cut off and starvation lurks at the door. The first recipients of the Apocalypse could relate to these circumstances, for many of them in Smyrna lived in abject poverty (see the commentary on 2:9).

But boycotts have not been confined to a certain place in history; they are common and in many cases God s people are their victims. The mark of the beast means bearing his name and number.) 18. Here is wisdom. Let anyone who has a mind calculate the number of the beast. It is the number of a man, and his number Isaiah 666.) 1 1 2 8 0 “tw://bible.?id=46.1.30|AUTODETECT|” a. Wisdom. God s revelation, as it is presented here, can be understood only when the reader possesses wisdom given from above through the Holy Spirit. Wisdom belongs to the Lamb and to God (5:12; 7:12), but in the Apocalypse the believer must apply wisdom to this revelation. Wisdom is not scientific study and research, but insight from God which the believer receives by being in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” 1 Cor. 1:30) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Twice in Revelation John calls for wisdom, here and 17:9, Here is the mind that has wisdom. The context of the latter features the beast of the Abyss and the series of seven heads, seven hills, and seven kings. With respect to these two passages, minds enlightened by the Holy Spirit are able to understand their meaning with the wisdom God gives.) b. Number. Let anyone who has a mind calculate the number of the beast. Persons who have intelligence enlightened by the Spirit will be able to understand. This does not mean that only intellectual people have the mental capacity to interpret this passage; everyone with the Spirit s aid will readily see its meaning in terms of Christ versus the Antichrist.) 1 1 2 8 0 “tw://bible.?id=42.14.28|AUTODETECT|” This involves calculating the number of the Antichrist. The verb to calculate occurs here and in ) 7 1 -1 9 0 “tw://bible.?id=42.14.28|AUTODETECT|” Luke 14:28) 1 1 -1 9 0 0 (let the builder of a tower first calculate the cost). But how does one identify the person whose name and number is to be calculated? Solutions to this question have multiplied from the time of the early church fathers until today. Rulers, popes, causes, and items have all been suggested. In the second century, Irenaeus called attention to Titus, probably because the Roman leader destroyed Jerusalem, but this church father refrained from identifying him as the Antichrist. He alerted his readers to the danger of falsely presuming to know the name of the Antichrist.) 1 4 2 8 0 0 A common interpretation applies the number 666 to the name of Emperor Nero an interpretation that is favored by many scholars.��39�� It would stand to reason that the name and number of a man in the first century calls for a person with a character of ill repute, and the name of Nero would qualify. But when did the writers begin to identify Nero with the number in this particular passage? There is no reference anywhere in history until the 1830s when four German scholars proposed his name.��40��) The difficulties arising from this identification are many. First, there is the method of converting the name into its numerical equivalent whereby, for example, a = 1, b = 2 c = 3 & j = 10, ja = 11 & k = 20, 1 = 30, m = 40, n = 50, etc. The name Nero by itself does not add up to 666, so it has to be expanded to Nero Caesar.) Next, if the spelling of the name is in Latin, Greek, or Hebrew or Aramaic, the sum totals differ. Indeed, if we adopt the Hebrew spelling, do we include or exclude the vowels?

If we take only the consonants of Nero Caesar in Hebrew, we come to the number 616. But by adding the letter n to the Latin name Nero and dropping the y (Hebrew yodh, the equivalent of i) from the Hebrew spelling qysr (kaisar, the Greek form of the Latin Caesar) the sum Isaiah 666.��41�� The problem lies not so much in the addition of the letter n as in the absence of the letter y (yodh) in qysr (kaisar). The method becomes questionable when letters are added and omitted to arrive at the desired number. And this calculation becomes particularly complicated when we consider that the name Nero Caesar must be transliterated from Latin into Greek and from Greek into Hebrew. The Apocalypse, however, is written to Greek-speaking Christians in the province of Asia. Would these hearers (1:3) readily understand that they had to transliterate a name from Latin via Greek to Hebrew (or Aramaic) to understand the number 666?) Third, if the identification of Nero Caesar with 666 is not based on solid evidence coming from the early church fathers but from nineteenth-century scholars, then names of additional Roman emperors can be considered.

And other emperors have been suggested, each with appropriate titles, including Caligula, Vespasian, and Domitian.��42��) 1 1 2 8 0 “tw://bible.?id=1.2.2|AUTODETECT|” c. Method. In view of these difficulties I opt for a different approach. John puts the entire chapter in the framework of symbolism, so the reader may expect that the number in verse 18 must also be taken figuratively. The number seven signifies completeness; six, incompleteness. Satan, the great imitator, strives to achieve the sum total of seven but always falls short and ends up with six. God fulfilled his work of creation in seven days 7 1 -1 9 0 “tw://bible.?id=1.2.2|AUTODETECT|” Gen. 2:2) 1 1 -1 9 0 “tw://bible.?id=6.6.4|AUTODETECT|” ); he told the Israelites to march around Jericho seven times with seven priests blowing seven trumpets on the seventh day 7 1 -1 9 0 “tw://bible.?id=6.6.4|AUTODETECT|” Josh. 6:4) 1 1 -1 9 0 “tw://bible.?id=2.21.2|AUTODETECT|” ). And he decreed that a Hebrew servant be set free in the seventh year 7 1 -1 9 0 “tw://bible.?id=2.21.2|AUTODETECT|” Exod. 21:2) 1 1 -1 9 0 “tw://bible.?id=5.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.15.12|AUTODETECT|” Deut. 15:12) 1 1 -1 9 0 “tw://bible.?id=24.34.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.34.14|AUTODETECT|” Jer. 34:14) 1 1 -1 9 0 0 ). Satan by contrast faces defeat and divine judgment. In Revelation the number six points to judgment: at the end of the sixth seal, the sixth trumpet, and the sixth bowl. Satan s work always results in failure. The number of the beast Isaiah 666, that is, failure upon failure upon failure! ��43�� Although the devil has tried to eliminate all of God s people from the death of Abel to the present, he has never succeeded. In this age-old conflict not Satan but God is in charge. In conclusion, the number 666 belongs to Satan and not to one particular individual who did the devil s work in history.) 1 19 2 8 0 0 ) Greek Words, Phrases, and Constructions in 13:15 18) Verse 15) 5�� (second occurrence) some manuscripts omit this particle, but it is needed for the verb ����������� at the end of the sentence. The particle �� governs the subjunctive �������������; the sentence is weighed down with subjunctives to express probability and a measure of uncertainty with respect to its message.) Verse 16) ����� �P���� the second aorist third person plural subjunctive followed by the pronoun could be interpreted reflexively, that they give themselves a mark. ��44�� The absence of the preposition �� calls for the indirect object to them, and the plural is indefinite because the subject is lacking. Thus the phrase can be interpreted as a passive, to be given. ) Verse 17) ��� some leading manuscripts omit the conjunction to facilitate a smooth reading. This is true if the following 5�� �� clause is dependent the verb �����, but not when it depends on the preceding ����� (v. 16).��45��) Verse 18) ������� � some Greek New Testaments write the Greek letters �� (� = 600, � = 60, = 6) in place of the written words that spell 666 (note that the last letter in this string is not the final sigma but the obsolete letter stigma, which once stood sixth in the Greek alphabet).��46�� A variant reading is ��, which equals 616, but Irenaeus already rejected it. Metzger comments, Perhaps the change was intentional, seeing that the Greek form Neron Caesar written in Hebrew characters is equivalent to 666, whereas the Latin form Nero Caesar is equivalent to 616. ��47��) ) ) ) ) 1 Compare Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 431. He notes that the emphasis in chapter 13 is on the similarity between the beast s death and resurrection and Christ s (p. 437).) 2 John P.

M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 205; David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 716.) 3 William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), p. 146.) 4 J. H. Ulrichsen, Die sieben H�upter und die sieben H�rner: Zur Datierung der Offenbarung des Johannes, StudTheol 39 (1985): 1 20.) 5 Homer Hailey, Revelation: An Introduction and Commentary (Grand Rapids: Baker, 1979), p. 283; Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdsmans, 1990), pp. 145, 185 87.) 1 1 2 8 0 “tw://bible.?id=43.12.31|AUTODETECT|” 6 ) 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” 14:30) 1 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=46.2.6|AUTODETECT|” . See also ) 7 1 -1 9 0 “tw://bible.?id=46.2.6|AUTODETECT|” 1 Corinthians 2:6) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 7 Consult Aune, Revelation 6 16, pp. 736 40; Adela Yarbro Collins, The Apocalypse (Wilmington: Glazier, 1979), p. 91; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 249.) 8 Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), pp. 690 91.) 9 See Bauckham, Climax of Prophecy, p. 440; Beale, Revelation, p. 693.) 10 Aune (Revelation 6 16, pp. 740 41) suggests its deletion.) 1 1 2 8 0 “tw://bible.?id=2.8.10|AUTODETECT|” 11 See also ) 7 1 -1 9 0 “tw://bible.?id=2.8.10|AUTODETECT|” Exod. 8:10) 1 1 -1 9 0 “tw://bible.?id=5.3.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.3.24|AUTODETECT|” Deut. 3:24) 1 1 -1 9 0 “tw://bible.?id=19.18.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.18.31|AUTODETECT|” Ps. 18:31) 1 1 -1 9 0 “tw://bible.?id=19.35.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.35.10|AUTODETECT|” 35:10) 1 1 -1 9 0 “tw://bible.?id=19.89.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.6|AUTODETECT|” 89:6) 1 1 -1 9 0 “tw://bible.?id=19.89.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.89.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.113.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.113.5|AUTODETECT|” 113:5) 1 1 -1 9 0 “tw://bible.?id=23.40.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.40.18|AUTODETECT|” Isa. 40:18) 1 1 -1 9 0 “tw://bible.?id=23.40.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.40.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=23.44.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.44.7|AUTODETECT|” 44:7) 1 1 -1 9 0 “tw://bible.?id=23.46.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=23.46.5|AUTODETECT|” 46:5) 1 1 -1 9 0 0 .) 1 23 2 8 0 0 12 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 673.) KJV King James Version (Authorized Version)) 13 Consult Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation (Grand Rapids: Reformed Free Publishing Association, 1969), p. 461.) 14 See Beale, Revelation, p. 700; Bauckham, Climax of Prophecy, p. 264.) 15 G. B. Caird, A Commentary on the Revelation of St. John the Divine (London: Black, 1966), p. 168.) 16 See L. van Hartingsveld, Revelation (Grand Rapids: Eerdmans, 1985), p. 53.

In the Apocalypse, the concatenation of nouns, pronouns, and adjectives in the genitive is common. See, e.g., the Greek text of 14:10 and 21:9, where John lists successive series of qualifying genitive cases.) NRSV New Revised Standard Version) NASB New American Standard Bible) NIV New International Version) NCV The Everyday Bible, New Century Version) REB Revised English Bible) 17 William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 2:126; Henry Barclay Swete, Commentary on Revelation (1911; reprint, Grand Rapids: Kregel, 1977), p. 168; Isbon T. Beckwith, The Apocalypse of John (1919; reprint, Grand Rapids: Baker, 1979), p. 638; Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 165; Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965). pp, 104 9.) 18 Refer to Hughes, Revelation, p. 150; Robert L. Thomas, Revelation 8 22: An Exegetical Commentary (Chicago: Moody, 1995), p. 168; Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 253; (George Eldon Ladd, Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972), p. 182.

J�rgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 159.) 19 Metzger, Textual Commentary, p. 674.) 20 Ibid.) 21 Bauckham, Climax of Prophecy, p. 327.) 22 Metzger, Textual Commentary, pp. 674 75.) 23 R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St.

John, ICC (Edinburgh: Clark, 1920), 1:355.) 24 Metzger, Textual Commentary, p. 675.) 25 S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 277; Charles, Revelation, 1:357.) 26 Consult Steve Moyise, The Old Testament in the Book of Revelation, JSNTSup 115 (Sheffield: Sheffield Academic Press, 1995), p. 45; Charles, Revelation, 1:lxviii lxxxi.) 27 J. Massyngberde Ford, Revelation: Introduction, Translation, and Commentary, AB 38 (Garden City, N.Y.: Doubleday, 1975), p. 213. It is difficult to understand why Ford writes, The second beast is a parody not of the Lamb but of the two witnesses. ) 28 Compare the commentaries of Sweet (p. 215), Beckwith (p. 630), and Beale (p. 708).) 1 1 2 8 0 “tw://bible.?id=44.2.3-44.2.4|AUTODETECT|” 29 Sweet (Revelation, p. 216) writes that the fire from heaven is a parody of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=44.2.3-44.2.4|AUTODETECT|” Acts 2:3 4) 1 1 -1 9 0 “tw://bible.?id=66.11.5|AUTODETECT|” ), who inspires Christian prophets 7 1 -1 9 0 “tw://bible.?id=66.11.5|AUTODETECT|” Rev. 11:5) 1 1 -1 9 0 0 ). Compare John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), p. 207; Thomas, Revelation 8 22, p. 176.) 1 1 2 8 0 “tw://bible.?id=66.3.10|AUTODETECT|” 30 ) 7 1 -1 9 0 “tw://bible.?id=66.3.10|AUTODETECT|” Rev. 3:10) 1 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” 8:13) 1 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 0 (twice); 13:8, 14 (twice); 17:2, 8; compare also 13:12; 14:6.) 1 1 2 8 0 “tw://bible.?id=66.13.13-66.13.15|AUTODETECT|” 31 See, e.g., Beckwith, Apocalypse, p. 640; Bauckham, Climax of Prophecy, pp. 441 50; S. J. Scherrer, Signs and Wonders in the Imperial Cult: A New Look at a Roman Religious Institution in the Light of ) 7 1 -1 9 0 “tw://bible.?id=66.13.13-66.13.15|AUTODETECT|” Revelation 13:13 15) 1 1 -1 9 0 0 , JBL 103 (1984): 559 610.) 1 5 2 8 0 0 32 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 451. See also C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 55.) 33 Pseudo-Clementine Recognitions 3.47.2. See Aune, Revelation 6 16, p. 764.) 34 Martin Kiddle, The Revelation of St. John (reprint, London: Hodder and Stoughton, 1943), p. 258.) 35 S. J. Friesen, Twice Neokoros: Ephesus, Asia, and the Cult of the Flavian Imperial Family (Leiden: Brill, 1993), pp. 146 52; S. R. F. Price, Rituals and Power: The Roman Imperial Cult in Asia Minor (Cambridge: Cambridge University Press, 1984), pp. 197 99.) 36 Aune, Revelation 6 16, p. 766.) 1 1 2 8 0 “tw://bible.?id=66.13.16|AUTODETECT|” 37 Consult E. A. Judge, The Mark of the Beast, ) 7 1 -1 9 0 “tw://bible.?id=66.13.16|AUTODETECT|” Revelation 13:16) 1 1 -1 9 0 0 , TynB 42 (1991): 158 60.) 1 2 2 8 0 0 38 See the commentaries of Beale (p. 716), Caird (p. 173), Hailey (p. 296), Hendriksen (p. 150), Hughes (p. 153), and Swete (p. 173).) 39 See Bauckham, Climax of Prophecy, pp. 384 452; Aune, Revelation 6 16, pp. 771 73; Kenneth L. Gentry Jr., Before Jerusalem Fell: Dating the Book of Revelation (Tyler, Tex.: Institute for Christian Economics, 1989), pp. 192 200; and numerous others.) 1 1 2 8 0 “tw://bible.?id=66.13.16-66.13.18|AUTODETECT|” 40 O. F. Fritsche (1831); F. Benary (1836); F. Hitzig and E. Reuss (1837). Refer to D. Brady, The Contribution of British Writers between 1560 and 1830 to the Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=66.13.16-66.13.18|AUTODETECT|” Revelation 13.16 18) 1 1 -1 9 0 0 (The Number of the Beast), BGBE 27 (T�bingen: Mohr, 1983), p. 292. The early church fathers refrained from equating 666 with Neron Caesar.) 1 1 2 8 0 “tw://bible.?id=66.13.18|AUTODETECT|” 41 Compare D. R. Hillers, ) 7 1 -1 9 0 “tw://bible.?id=66.13.18|AUTODETECT|” Revelation 13:18) 1 1 -1 9 0 0 and a Scroll from Murabba���t, BASOR 170 (1963): 65. This is not a Hebrew but an Aramaic document in which the Greek spelling has been transliterated into Hebrew.) 1 1 2 8 0 “tw://bible.?id=66.13.18|AUTODETECT|” 42 Refer to W. G. Baines, The Number of the Beast in ) 7 1 -1 9 0 “tw://bible.?id=66.13.18|AUTODETECT|” Revelation 13:18) 1 1 -1 9 0 “tw://bible.?id=43.21.11|AUTODETECT|” , HeythJourn 16 (1975): 175 76; M. Oberweis, Die Bedeutung der neutestamentlichen R�tselzahlen 666 (Apk 13:18) und 153 7 1 -1 9 0 “tw://bible.?id=43.21.11|AUTODETECT|” John 21:11) 1 1 -1 9 0 0 ), ZNW 77 (1986): 226 41; L. van Hartingsveld, Revelation, pp. 56 57.) 1 5 2 8 0 0 43 Hendriksen, More Than Conquerors, p. 151. He rightly observes that Revelation is a book not of riddles but of symbols (p. 151 n. 1). See also Harry R. Boer, The Book of Revelation (Grand Rapids: Eerdmans, 1979), p. 96.) 44 Beckwith, Apocalypse, p. 641; Friedrich D�sterdieck, Critical and Exegetical Handbook to the Revelation of John (New York and London: Funk and Wagnalls, 1886), p. 381.) 45 Metzger, Textual Commentary, p. 676.) 46 See the TR, Souter, and the Majority Text.) 47 Metzger, Textual Commentary, p. 676.)