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

{Out of the sea} (ek tˆs thalassˆs). See 11:7 for "the beast coming up out of the abyss." The imagery comes from Da 7:3. See also Re 17:8. This "wild beast from the sea," as in Da 7:17,23, is a vast empire used in the interest of brute force. This beast, like the dragon (12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (17:9,12). On "diadems" (diadˆmata) see 12:3, only ten here, not seven as there.
{Names of blasphemy} (onomata blasphˆmias). See 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have theos constantly applied to them.

13:2 {Like unto a leopard} (homoion pardalei). Associative-instrumental case of pardalis, old word for panther, leopard, here only in N.T. The leopard (leo, pard) was considered a cross between a panther and a lioness.
{As the feet of a bear} (h“s arkou). Old word, also spelled arktos, here only in N.T. From Da 7:4. No word in the Greek for "feet" before "bear."
{As the mouth of a lion} (h“s stoma leontos). From Da 7:4. This beast combines features of the first three beasts in Da 7:2ff. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete).
{The dragon gave him} (ed“ken aut“i ho drak“n). First aorist active indicative of did“mi (to give) and dative case aut“i (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Mt 4:9; Lu 4:6) and Christ called Satan the prince of this world (Joh 12:31; 14:30; 16:11). So the war is on.

13:3 {And I saw} (kai). No verb (eidon) in the old MSS., but clearly understood from verse 2.
{As though it had been smitten} (h“s esphagmenˆn). Perfect passive participle of sphaz“, as in 5:6, accusative singular agreeing with mian (one of the heads), object of eidon understood, "as though slain" (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in 5:6.
{And his death-stroke was healed} (kai hˆ plˆgˆ autou etherapeuthˆ). First aorist passive indicative of therapeu“. "The stroke of death" (that led to death). Apparently refers to the death of Nero in June 68 A.D. by his own hand. But after his death pretenders arose claiming to be Nero "redivivus" even as late as 89 (Tacitus, "Hist". i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in verses 12,14 the beast himself receives a mortal wound.
{Wondered after the beast} (ethaumasthˆ opis“ tou thˆriou). First aorist passive (deponent) indicative of thaumaz“, to wonder at, to admire, as in 17:8. For this pregnant use of opis“ see Joh 12:9; Ac 5:37; 20:30; 1Ti 5:15. "All the earth wondered at and followed after the beast," that is Antichrist as represented by Domitian as Nero "redivivus". But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem.

13:4 {They worshipped the dragon} (prosekunˆsan t“i drakonti). First aorist active indicative of proskune“, with dative case drakonti (from drak“n). They really worshipped Satan (the dragon) when "they worshipped the beast" (prosekunˆsan t“i thˆri“i) or any one of the heads (like Caligula, Nero, Domitian) of the beast. The beast is merely the tool of the devil for worship. Recall the fact that the devil even proposed that Jesus worship him. Emperor-worship, like all idolatry, was devil-worship. The same thing is true today about self-worship (humanism or any other form of it).
{Who is like unto the beast?} (tis homoios t“i thˆri“i;). Associative-instrumental case after homoios. An echo, perhaps parody, of like language about God in Ex 15:11; Ps 35:10; 113:5. "The worship of such a monster as Nero was indeed a travesty of the worship of God" (Swete).
{And who is able to war with him?} (kai tis dunatai polemˆsai met' autou;). Worship of the devil and the devil's agent is justified purely on the ground of brute force. It is the doctrine of Nietzsche that might makes right.

13:5 {There was given to him} (edothˆ aut“i). First aorist passive indicative of did“mi, to give, as in next line and verse 7. Perhaps a reference to ed“ken (he gave) in verse 4, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here.
{Speaking great things and blasphemies} (laloun megala kai blasphˆmias). Present active participle of lale“, agreeing with stoma (nominative neuter singular and subject of edothˆ). The words are like Daniel's description of the Little Horn (7:8,20,25) and like the description of Antiochus Epiphanes (I Macc. 1:24). Cf. 2Pe 2:11.
{To continue} (poiˆsai). First aorist active infinitive (epexegetic use) of poie“, either in the sense of working (signs), as in Da 8:12-14, with the accusative of duration of time (mˆnas months), or more likely in the sense of doing time, with mˆnas as the direct object as in Mt 20:12; Ac 20:3; Jas 4:13.

13:6 {For blasphemies} (eis blasphˆmias). "For the purpose of blasphemies."
{Against God} (pros ton theon). "Face to face with God" in sheer defiance, like Milton's picture of Satan in "Paradise Lost". See Da 7:25; 8:10. The aorist ˆnoixen is probably constative, for he repeated the blasphemies, though the phrase (anoig“ to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Mt 5:2; Ac 8:35). This verse explains verse 5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself ("his tabernacle," tˆn skˆnˆn autou, 7:15; 12:12; 21:3) and against "them that dwell in the heaven" (tous en t“i ouran“i skˆnountas), the same phrase of 12:12 (either angels or the redeemed or both).

13:7 {To make war with the saints and to overcome them} (poiˆsai polemon meta t“n hagi“n kai nikˆsai autous). This clause with two epexegetical first aorist active infinitives (polemˆsai and nikˆsai) is omitted in A C P, but probably by homoeoteleuton (like ending) because of the repetition of edothˆ. The words seem to come from Da 7:21,23. There was no escape from the beast's rule in the Mediterranean world. See 5:9 for the phrases here used, there for praise to the Lamb.

13:8 {Shall worship him} (proskunˆsousin auton). Future active of proskune“ with the accusative here as some MSS. in 13:4 (to thˆrion), both constructions in this book.
{Whose} (hou--autou). Redundant use of genitive autou (his) with hou (whose) as common in this book, and singular instead of plural h“n with antecedent pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.
{Hath not been written} (ou gegraptai). Perfect passive indicative of graph“, permanent state, stands written.
{In the book of life of the Lamb} (en t“i bibli“i tˆs z“ˆs tou arniou). See 3:5 for this phrase and the O.T. references. It occurs again in 17:8; 20:12,15; 21:27. "Here and in 21:27, the Divine Register is represented as belonging to 'the Lamb that was slain'" (Swete).
{That hath been slain from the foundation of the world} (tou esphagmenou (for which see 5:6) apo katabolˆs kosmou). For the phrase apo katabolˆs kosmou (not in the LXX) there are six other N.T. uses (Mt 13:35 without kosmou; 25:34; Lu 11:50; Heb 4:3; 9:26; Re 17:8), and for pro katabolˆs kosmou three (Joh 17:24; Eph 1:4; 1Pe 1:20). It is doubtful here whether it is to be taken with tou esphagmenou (cf. 1Pe 1:20) or with gegraptai as in Re 17:8. Either makes sense, and here the most natural use is with esphagmenou. At any rate the death of Christ lies in the purpose of God, as in Joh 3:16.

13:9 {If any one hath an ear} (ei tis echei ous). Condition of first class, repetition of the saying in 2:7,11,17,29, etc.

13:10 {If any man is for captivity} (ei tis eis aichmal“sian). Condition of first class, but with no copula (estin) expressed. For aichmal“sian (from aichmal“tos captive) see Eph 4:8, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. Jer 15:2. The text is not certain, however.
{If any man shall kill with the sword} (ei tis en machairˆi apoktenei). First-class condition with future active of apoktein“, not future passive, for it is a picture of the persecutor drawn here like that by Jesus in Mt 26:52.
{Must he be killed} (dei auton en machairˆi apoktanthˆnai). First aorist passive infinitive of apoktein“. The inevitable conclusion (dei) of such conduct. The killer is killed.
{Here} (h“de). In this attitude of submission to the inevitable. For h“de see 13:18; 14:12; 17:9. "Faith" (pistis) here is more like faithfulness, fidelity.

13:11 {Another beast} (allo thˆrion). Like the first beast (verse 1), not a heteron thˆrion (a different beast).
{Out of the earth} (ek tˆs gˆs). Not "out of the sea" as the first (verse 1), perhaps locating him in Asia Minor without world-wide scope, but plainly the agent of the first beast and so of the dragon.
{He had} (eichen). Imperfect active of ech“. Only two horns (not ten like the first, verse 1).
{Like unto a lamb} (homoia arni“i). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but "he spake as a dragon" (elalei h“s drak“n). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep's clothing (Mt 7:15).

13:12 {He exerciseth} (poiei). Present active dramatic present of poie“. In his sight (en“pion autou). In the eye of the first beast who gets his authority from the dragon (13:2). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions.
{To worship the first beast} (hina proskunˆsousin to thˆrion to pr“ton). Sub-final clause with hina after poiei seen in Joh 11:37; Col 4:16; Re 3:9, usually with the subjunctive, but here with the future indicative as in 3:9. Note the accusative after proskune“ as in verse 8. Here the death-stroke of one of the heads (verse 3) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

13:13 {That he should even make fire come down out of heaven} (hina kai pur poiˆi ek tou ouranou katabainein). Purpose clause again with hina and the present active subjunctive of poie“ and the object infinitive of katabain“ after poiei. Christ promised great signs to the disciples (Joh 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mr 13:22). So also Paul had pictured the power of the man of sin (2Th 2:9). Elijah had called down fire from heaven (1Ki 18:38; 2Ki 1:10) and James and John had once even urged Jesus to do this miracle (Lu 9:54).

13:14 {And he deceiveth} (kai planƒi). Present active (dramatic) indicative of plana“, the very thing that Jesus had said would happen (Mt 24:24, "So as to lead astray" h“ste planƒsthai, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams.
{That they should make an image to the beast} (poiˆsai eikona t“i thˆri“i). Indirect command (this first aorist active infinitive of poie“) after leg“n as in Ac 21:21, not indirect assertion. This "image" (eik“n, for which word see Mt 22:20; Col 1:15) of the emperor could be his head upon a coin (Mr 12:16), an "imago" painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15 "ter"; 14:9,11; 15:2; 16:2; 19:20; 20:4). Emperor-worship is the issue and that involves worship of the devil.
{The stroke of the sword} (tˆn plˆgˆn tˆs machairˆs). This language can refer to the death of Nero by his own sword. {And lived} (kai ezˆsen). "And he came to life" (ingressive first aorist active indicative of za“). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

13:15 {To give breath to it} (dounai pneuma autˆi). This second beast, probably a system like the first (not a mere person), was endowed with the power to work magical tricks, as was true of Simon Magus and Apollonius of Tyana and many workers of legerdemain since. Pneuma here has its original meaning of breath or wind like pneuma z“ˆs (breath of life) in 11:11. {Even to the image} (tˆi eikoni). No "even" in the Greek, just apposition with autˆi (her).
{That should both speak and cause} (hina kai lalˆsˆi kai poiˆsˆi). Final clause with hina and the first aorist active subjunctive of lale“ and poie“. Ventriloquism like that in Ac 16:16.
{That should be killed} (hina apoktanth“sin). Sub-final clause with hina and the first aorist passive subjunctive of apoktein“, after poiˆsˆi, as in verse 12 (future indicative).
{As many as should not worship} (hosoi ean mˆ proskunˆs“sin). Indefinite relative clause with modal ean (= an) and the first aorist active subjunctive of proskune“ with the accusative tˆn eikona (some MSS. the dative). Note the triple use of "the image of the beast" in this sentence. "That refusal to worship the image of the emperor carried with it capital punishment in Trajan's time is clear from Pliny's letter to Trajan (X. 96)" (Charles).

13:16 {He causeth all} (same use of poie“ as in 12,15). Note article here with each class (the small and the great, etc.). {That there be given them} (hina d“sin autois). Same use of hina after poie“ as in 12,15, only here with indefinite plural d“sin (second aorist active subjunctive), "that they give themselves," as in 10:11; 12:6; 16:15.
{A mark} (charagma). Old word from charass“, to engrave, in Ac 17:29 of idolatrous images, but in Rev. (Re 13:16,17; 14:9,11; 16:2; 19:20; 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann ("Bible Studies", pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with charagma as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Ga 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Re 7:3). Charles is certain that John gets his metaphor from the tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this "mark of the beast" was necessary for life and all social and business relations. On the right hand, that is in plain sight.
{Upon their forehead} (epi to met“pon aut“n). Accusative with epi, though genitive just before with cheiros (hand). See already 7:3; 9:4 (genitive epi t“n met“p“n). Only in the Apocalypse in N.T.

13:17 {That no man should be able to buy or to sell} (hina mˆ tis dunˆtai agorasai ˆ p“lˆsai). Final clause with hina and present middle subjunctive of dunamai with aorist active infinitives. This is a regular boycott (Ramsay, "Seven Letters", p. 106f.) against all not worshippers of the emperor.
{Save} (ei mˆ). "If not," "except."
{Even the name} (to onoma). No "even," just apposition with charagma (the mark).
{Or the number} (ˆ ton arithmon). The stamp (the mark) may bear either the name or the number of the beast. The name and the number are one and the same. They could write the name in numerals, for numbers were given by letters. Swete suggests that it was "according to a sort of gematria known to the Apocalyptist and his Asian readers, but not generally intelligible."

13:18 {Here is wisdom} (h“de hˆ sophia). The puzzle that follows as in 17:9. See Eph 1:17 for "a spirit of wisdom and of understanding."
{He that understands} (ho ech“n noun). "The one having intelligence" in such matters. Cf. the adverb nounech“s (discreetly) in Mr 12:34.
{Let him count} (psˆphisat“). First active imperative of psˆphiz“, old verb (from psˆphos pebble), to count, in N.T. only here and Lu 14:28.
{The number of a man} (arithmos anthr“pou). "A man's number." But what man and what name? {Six hundred and sixty-six} (hexakosioi hexˆkonta hex). Unfortunately some MSS. here read 616 instead of 666. All sorts of solutions are offered for this conundrum. Charles is satisfied with the Hebrew letters for Nero Caesar, which give 666, and with the Latin form of Nero (without the final n), which makes 616. Surely this is ingenious and it may be correct. But who can really tell?