‏ Revelation of John 17

 I will show thee ( δειξω σο ). Future active of  δεικνυμ. It is fitting that one of the seven angels that had the seven bowls should explain the judgment on Babylon (16:19) already pronounced (14:8). That is now done in chapters Re 17; 18.

 The judgment of the great harlot ( το κριμα της πορνης της μεγαλης ). The word  κριμα is the one used about the doom of Babylon in Jer 51:9. Already in 14:8 Babylon is called the harlot.  Πορνης is the objective genitive, "the judgment on the great harlot."

 That sitteth upon many waters ( της καθημενης επ υδατων πολλων ). Note triple use of the article  της. In Jer 51:13 we have  εφ' υδασ πολλοις (locative in place of genitive as here). Babylon got its wealth by means of the Euphrates and the numerous canals for irrigation. Rome does not have such a system of canals, but this item is taken and applied to the New Babylon in 17:15. Nahum (Na 3:4) calls Nineveh a harlot, as Isaiah (Isa 23:16f.) does Tyre.

 The kings of the earth ( ο βασιλεις της γης ). Repeated in 1:5; 6:15; 17:18; 18:3, 9; 19:19; 21:24 and "the kings of the inhabited earth" (16:14) either for human rulers in general or the vassal kings absorbed by the Roman Empire.

 Committed fornication ( επορνευσαν ). First aorist active indicative of  πορνευω. "In purchasing the favour of Rome by accepting her suzerainty and with it her vices and idolatries" (Swete).

 Were made drunken ( εμεθυσθησαν ). First aorist passive indicative of  μεθυσκω, old verb (from  μεθυ ), as in Lu 12:45, here only in the Apocalypse. Cf. Isa 51:7 and  πεποτικεν in Re 14:8. See 18:3.

 He carried me away ( απηνεγκεν με ). Second aorist active indicative of  αποφερω, to bear away, prophetic aorist. This verb is used of angels at death (Lu 16:22) or in an ecstasy (Re 21:10 and here).

 In the Spirit ( εν πνευματ ). Probably his own spirit, though the Holy Spirit is possible (1:10; 4:2; 21:10), without Paul's uncertainty (2Co 12:2). Cf. Eze 3:14f.; 8:3; 11:24.

 Into a wilderness ( εις ερημον ). In Isa 21:1 there is  το οραμα της ερημου (the vision of the deserted one, Babylon), and in Isa 14:23 Babylon is called  ερημον. John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In 21:10 he sees the New Jerusalem from a high mountain.

 Sitting ( καθημενην ). Present middle participle of  καθημα as in verse 1. "To manage and guide the beast" (Vincent).

 Upon a scarlet-coloured beast ( επ θηριον κοκκινον ). Accusative with  επ here, though genitive in verse 1. Late adjective (from  κοκκος, a parasite of the ilex coccifera), a crimson tint for splendour, in Re 17:3, 4; 18:12, 16; Mt 27:28; Heb 9:19.

 Full of names of blasphemy ( γεμοντα ονοματα βλασφημιας ). See 13:1 for "names of blasphemy" on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of 13:1; 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like  θηριον ( γεμοντα accusative singular,  εχων nominative singular, though some MSS. read  εχοντα ), construction according to sense in both instances. The verb  γεμω always has the genitive after it in the Apocalypse (4:6, 8; 5:8; 15:7; 17:4; 21:9) save here and apparently once in 17:4.

 Was arrayed ( ην περιβεβλημενη ). Periphrastic past perfect indicative of  περιβαλλω, to fling round one.

 In purple and scarlet ( πορφυρουν κα κοκκινον ). Accusative retained after this passive verb of clothing, as so often.  Πορφυρους is old adjective for purple (from  πορφυρα ), in N.T. only here and Joh 19:2, 5. See preceding verse for  κοκκινος.

 Decked ( κεχρυσωμενη ). Perfect passive participle of  χρυσοω, old verb, to gild, to adorn with gold, here alone in N.T.

 With gold and precious stone and pearls ( χρυσιω κα λιθω τιμιω κα μαργαριταις ). Instrumental case.  Χρυσιω is cognate with the participle.  Λιθω τιμιω is collective (18:12, 16; 21:19). There is a  ζευγμα also with  μαργαριταις (18:12, 16; 21:21), for which word see Mt 7:6. Probably John is thinking of the finery of the temple prostitutes in Asia Minor.

 Full of abominations ( γεμον βδελυγματων ). Agreeing with  ποτηριον, "cup" (neuter singular accusative). Some MSS. read  γεμων (nominative masculine like  εχων in verse 3, quite irregular). For  βδελυγματων (genitive after  γεμον ) see Mt 24:15; (Mr 13:14), common in the LXX for idol worship and its defilements (from  βδελυσσω, to render foul), both ceremonial and moral. See Jer 15:7.

 Even the unclean things of her fornication ( κα τα ακαθαρτα της πορνειας αυτης ). Either the accusative after  γεμον as in verse 3 (and full of the unclean things of her fornication) or the object of  εχουσα, like  ποτηριον.

 Upon her forehead a name written ( επ το μετωπον αυτης ονομα γεγραμμενον ). Roman harlots wore a label with their names on their brows (Seneca, Rhet. I. 2. 7; Juvenal VI. 122f.), and so here. In 19:16 Christ has a name on his garments and on his thigh, while in 14:1; 22:4 the redeemed have the name of God on their foreheads. There is undoubtedly a contrast between this woman here and the woman in chapter Re 12.

 Mystery ( μυστηριον ). Either in apposition with  ονομα or as part of the inscription on her forehead. In either case the meaning is the same, that the name Babylon is to be interpreted mystically or spiritually (cf.  πνευματικως 11:8) for Rome.

 The Mother of the Harlots and of the Abominations of the Earth ( Hη Μητηρ των Πορνων κα των Βδελυγματων της Γης ). The Metropolis of the Empire is the mother of harlotry and of the world's idolatries. Charles quotes Tacitus (Ann. XV. 44) about Rome as the city  "quo cuncta undique atrocia aut pudenda confluunt celebranturque."

 Drunken with the blood of the saints ( μεθυουσαν εκ του αιματος των αγιων ). Present active feminine accusative singular participle of  μεθυω, old verb, to be drunk (Mt 24:49).

 Of the martyrs of Jesus ( των μαρτυρων Ιησου ). "Witnesses" (2:13) for Jesus (objective genitive) unto blood (16:6; 18:24) and so martyrs in the modern sense of the word. "Drunk with blood" is a common idea with the ancients (Euripides, Josephus, Philo, Cicero, Pliny).

 With a great wonder ( θαυμα μεγα ). Cognate accusative with  εθαυμασα.

 I will tell thee the mystery ( εγω ερω σο το μυστηριον ). The angel gives his interpretation of the woman and the beast (17:7-18).  Ερω is the future active of  ειπον (defective verb), to tell, to say.

 Was and is not ( ην κα ουκ εστιν ). Imperfect and present of  ειμ, an apparent antithesis to  ο ην κα ο ων of 1:4. This is a picture of the beast of 13:1ff. which the woman is riding, but no longer just the empire, but one of the emperors who died ( ουκ εστιν, is not).

 And is about to come up out of the abyss ( κα μελλε αναβαινειν εκ της αβυσσου ). That is, he is going to come to life again.

 And to go into perdition ( κα εις απωλειαν υπαγε ). So (and he goes into perdition) the best MSS. read rather than the infinitive  υπαγειν. Most interpreters see here an allusion to the "Nero redivivus" expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.

 Shall wonder ( θαυμασθησοντα ). First future passive (deponent) of  θαυμαζω, with which compare  εθαυμασθη in 13:3. John had wondered ( εθαυμασα ) in verse 6 "with the amazement of a horrible surprise; the world will wonder and admire" (Swete).

 Whose name ( ων ονομα ). Singular  ονομα, like  πτωμα in 11:8. See 13:8 for the same description of those who worship the beast and for discussion of details.

 When they behold ( βλεποντων ). Genitive plural of the present active participle of  βλεπω, agreeing with  ων (genitive relative) rather than with  ο κατοικουντες (nominative just before  ων ).

 How that ( οτ ). "Namely that."

 He was, and is not, and shall come ( ην κα ουκ εστιν κα παρεστα ). Repetition of what is in verse 7 with  παρεστα (future of  παρειμ, from which  παρουσια comes) in place of  μελλε, "parody of the divine name" (Charles) in 1:4, 8; 4:8, "as the hellish antitype of Christ." The Neronic Antichrist has also a  παρουσια.

 Here is the mind which hath wisdom ( Hωδε ο νους ο εχων σοφιαν ). "Here is the intelligence which has wisdom" (Charles). A variation of 13:18, but the same idea.

 Seven mountains ( επτα ορη ). Rome was known as the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.).

 On which ( οπου--επ' αυτων ). "Where--upon them." Pleonasm like  οπου--εκε in 12:6. In 13:1ff. it is the beast that has the seven heads, while here the woman riding the beast has seven heads, a slight change in the symbolism, and the heads are further identified as kings.

 Seven kings ( βασιλεις επτα ). This is another change in the symbolism. The identification of these seven kings is one of the puzzles of the book.

 The five are fallen ( ο πεντε επεσαν ). Second aorist active indicative of  πιπτω with the  -αν ending. Common for the downfall of kings (Eze 29:5; 30:6; Isa 21:9, etc.). See 2Sa 3:38.

 The one is ( ο εις εστιν ). The one when this vision is dated.

 The other is not yet come ( ο αλλος ουπω ηλθεν ). Prophetic second aorist active of  ερχομα. Charles takes this as the date of this "source" or part of the Apocalypse. But John could himself have used this language in the time of Domitian even if he was the one who had not yet come. The difficulty about counting these emperors is that Galba, Otho, Vitellius reigned so briefly that they hardly merit being included.

 When he cometh ( οταν ελθη ). Indefinite temporal clause for the future, with  οταν and the second aorist active subjunctive of  ερχομα, "whenever he comes."

 He must continue a little while ( ολιγον αυτον δε μεινα ). Swete takes this to be Titus, who died September 13, 81, after a short reign.

 Is himself also an eighth and is of the seven ( κα αυτος ογδοος κα εκ των επτα ). This is the angel's interpretation and it looks like a reference to Domitian as the eighth, who is regarded as one of the seven because he was considered a second Nero (Nero redivivus). For  εκ των επτα see Ac 21:8. John may have used  εκ των instead of  εις εκ των to avoid absolute identity between Domitian and Nero (Beckwith).

 And he goeth unto perdition ( κα εις απωλειαν υπαγε ). As in verse 8. "Domitian was assassinated (September 18, 96), after a terrible struggle with his murderers. The tyrant's end was a symbol of the end to which the Beast which he personated was hastening" (Swete). Cf. 19:11-21.

 Which have received no kingdom as yet ( οιτινες βασιλειαν ουπω ελαβον ). Second aorist (proleptic and prophetic) active indicative of  λαμβανω. The heads are emperors and the horns are kings (both called  βασιλεις ).

 As kings ( ως βασιλεις ). Compared to kings (see  ως in 1:10; 4:6; 9:7; 13:3; 14:3; 16:21) without identification with the emperors, though succeeding them with "quasi-imperial powers" with the beast.

 For one hour ( μιαν ωραν ). Accusative of extent of time, and that a brief time (18:10, 16, 19) in comparison with the beast (13:2).

 Have one mind ( μιαν γνωμην εχουσιν ). "One purpose" ( γνωμη from  γινωσκω ) as in Ac 20:3; 1Co 1:10. The new powers are allies of the beast.

 They give their power and authority unto the beast ( την δυναμιν κα την εξουσιαν αυτων τω θηριω διδοασιν ). Present active indicative of  διδωμ. Just as the dragon gave both power and authority to the beast (13:2), so they are wholly at the service of the beast.

 These ( ουτο ). These ten kings.

 Shall war against the Lamb ( μετα του θηριου πολεμησουσιν ). Future active of  πολεμεο, to war. As allies of the beast (the servant of the dragon, 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in 16:13f.

 And the Lamb shall overcome them ( κα το αρνιον νικησε αυτους ). Future active of  νικαω. This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.

 For he is Lord of lords and King of kings ( οτ Κυριος κυριων εστιν κα Βασιλευς βασιλεων ). The same words are again descriptive of Christ in 19:16, as of God in De 10:17 (God of gods and Lord of lords) and Da 10:17 (God of gods and Lord of kings). Cf. also 1Ti 6:15; Re 1:5. Crowned heads are Christ's subjects.

 And they also shall overcome that are with him ( κα ο μετ' αυτου ). "And those with him shall also overcome" (supply  νικησουσιν, not  εισιν ). They will share in the triumph of the Lamb, as they shared in the conflict. Cf.  μετα του θηριου in verse 12.

 Called and chosen and faithful ( κλητο κα εκλεκτο κα πιστο ). These are the three notes of those who share in the victory. For  κλητος and  εκλεκτος see Mt 22:14 (contrasted); Ro 8:28ff.; 2Pe 1:10; Re 2:10, 13. The elect are called and prove faithful.

 Where the harlot sitteth ( ου η πορνος καθητα ). Relative adverb  ου (where) referring to the waters ( υδατα ) of verse 1 on which the harlot sits. Present middle indicative of  καθημα.

 Are peoples, and multitudes, and nations, and tongues ( λαο κα οχλο εισιν κα εθνη κα γλωσσα ). The O.T. uses "waters" as symbol for "peoples" (Isa 8:7; Jer 47:2; Ps 29:10, etc.). "Rome's greatest danger lay in the multitudes which were under her sway" (Swete).

 These shall hate the harlot ( ουτο μισησουσιν την πορνην ). Future active of  μισεω.  Hουτο is resumptive demonstrative pronoun (masculine) referring to the ten horns and the beast (neuter); construction according to sense. The downfall of Rome will come from the sudden change in subject peoples.

 Shall make her desolate and naked ( ηρημωμενην ποιησουσιν αυτην κα γυμνην ). Future active of  ποιεω and perfect passive predicate accusative participle of  ερημοω, old verb (from  ερημος desolate), again in 18:16, 19.  Γυμνην (naked) is predicate adjective.

 Shall eat her flesh ( τας σαρκας αυτης φαγοντα ). Future middle of the defective verb  εσθιω, to eat. Note plural  σαρκας, portions of flesh (Jas 5:3) as in Ps 27:2; Mic 3:3.

 Shall burn her utterly with fire ( αυτην κατακαυσουσιν εν πυρ ). Future active of  κατακαιω, to burn down (perfective use of  καιω ). John wrote before the days of Alaric, Genseric, Ricimer, Totila, with their hordes which devastated Rome and the west in the fifth and sixth centuries. "No reader of the Decline and Fall can be at a loss for materials which will at once illustrate and justify the general trend of St. John's prophecy" (Swete).

 Did put ( εδωκεν ). "Did give" (first aorist active of  διδωμ.

 To do his mind ( ποιησα την γνωμην αυτου ). Epexegetic first aorist active infinitive of  ποιεω after  εδωκεν, as often in this book. They are of one mind (verse 13) because God put them up to it, clear statement of God's over-ruling hand among the nations.

 Until the words of God should be accomplished ( αχρ τελεσθησοντα ο λογο του θεου ). Temporal clause about the future with  αχρ (like  εως ), with the future indicative of  τελεω, but with aorist passive subjunctive  τελεσθωσιν in 15:8. For  τελεω see also 10:7. For "the words of God" see 19:9. They will be fulfilled.

 The woman ( η γυνη ). She is now explained after the beast has been interpreted. Verse 9 made it plain enough, but this verse demonstrates that the woman is the city of Rome "which reigneth ( η εχουσα βασιλειαν, the one having a kingdom) over the kings of the earth ( επ των βασιλεων της γης )." Rome followed Babylon, and other cities may follow in their train.

‏ Revelation of John 18

 Coming down out of heaven ( καταβαινοντα εκ του ουρανου ). Present active predicate participle. Not the angel of 17:1, 7, 15 (John's guide), but one announcing the doom of Babylon (Rome). As in 10:1; 20:1.

 Was lightened ( εφωτισθη ). First aorist passive of  φωτιζω, old causative verb (from  φως, light), common in N.T. as in Re 18:1; 21:23; 22:5.

 With his glory ( εκ της δοξης αυτου ). "By reason of ( εκ as in 8:13; 16:10) his glory." "So recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth" (Swete).

 Fallen, fallen is Babylon the great ( επεσεν, επεσεν Βαβυλων η μεγαλη ). The very words of 14:8: "Did fall, did fall Babylon the great." Prophetic aorists of  πιπτω repeated like a solemn dirge of the damned.

 Is become ( εγενετο ). Prophetic aorist middle.

 A habitation of devils ( κατοικητηριον ). Late word (from  κατοικεω, to dwell), in N.T. only here and Eph 2:22. Devils should be demons, of course. So Isaiah prophesied of Babylon (Isa 12:21f.) and also Jeremiah (Jer 50:39) and Zephaniah of Nineveh (Zep 2:14). Both Babylon and Nineveh are ruins.

 A hold of every unclean spirit ( φυλακη παντος πνευματος ακαθαρτου ).  Φυλακη is garrison or watch-tower as in Hab 2:1, rather than a prison (20:7).

 A hold of every unclean and hateful bird ( φυλακη παντος ορνεου ακαθαρτου κα μεμισημενου ).  Ορνεου is old word for bird, in N.T. only Re 18:2; 19:17, 21. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete). Long ago true of Babylon and Nineveh, some day to be true of Rome.

 By ( εκ ). "As a result of." Some MSS. omit "of the wine" ( του οινου ). Cf. 14:10; 16:10.

 Have fallen ( πεπτωκαν ). Perfect active third personal of  πιπτω for usual  πεπτωκασ. Some MSS. read  πεπωκαν (have drunk), from  πινω like the metaphor in 14:8, 10; 16:19; 17:2. See 17:2 for the same charge about the kings of the earth.

 The merchants of the earth ( ο εμπορο της γης ). Old word for one on a journey for trade (from  εν, πορος ), like drummers, in N.T. only Mt 13:45; Re 18:3, 11, 15, 23. Like  εμποριον (Joh 2:16) and  εμπορευομα (Jas 4:13).

 Waxed rich ( επλουτησαν ). First ingressive aorist active indicative of  πλουτεω, to be rich (cf. 3:17). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich.

 Of her wantonness ( του στρηνους αυτης ). Late word for arrogance, luxury, here alone in N.T. See  στρηνιαω in verses 7, 9, to live wantonly.

 Come forth, my people, out of her ( εξελθατε, ο λαος μου, εξ αυτης ). Second aorist (urgency) active imperative ( -α form) of  εξερχομα. Like Isa 48:20; 52:11; Jer 50:8; 51:6, (about Babylon). See also the call of Abram (Ge 12:1). the rescue of Lot (Ge 19:12ff.). In the N.T. see Mr 13:4; 2Co 6:14; Eph 5:11; 1Ti 5:11.  Hο λαος is vocative with the form of the nominative.

 That ye have no fellowship with her sins ( ινα μη συνκοινωνησητε ταις αμαρταις αυτης ). Purpose clause with  ινα μη and the first aorist active subjunctive of  συνκοινωνεω, old compound ( συν, together,  κοινωνος, partner), in N.T. only here, Php 4:14; Eph 5:11. With associative instrumental case  αμαρτιαις.

 And that ye receive not of her plagues ( κα εκ των πληγων αυτης ινα μη λαβητε ). Another purpose clause dependent on the preceding, with  ινα μη and the second aorist active subjunctive of  λαμβανω, and with proleptic emphatic position of  εκ των πληγων αυτης before  ινα μη.

 Have reached ( εκολληθησαν ). First aorist passive (deponent) indicative of  κολλαω, old verb (from  κολλα, gluten, glue), to cleave to, to join one another in a mass "up to heaven" ( αχρ του ουρανου ). Cf. Jer 51:9; Zec 14:5.

 Hath remembered ( εμνημονευσεν ). First aorist (prophetic) active indicative of  μνημονευω, here with the accusative ( αδικηματα, iniquities) instead of the genitive (Col 4:18).

 Render as she rendered ( αποδοτε ως απεδωκεν ). Second aorist (effective) active imperative and first aorist (effective) active of  αποδιδωμ, old and common verb for requital, to give back, the lex talionis which is in the O.T. (Jer 50:15, 29; 51:24, 56; Ps 137:8), and in the N.T. also (Mt 7:2). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; 19:2).

 Double the double ( διπλωσατε τα διπλα ). First aorist imperative of  διπλοω, old verb (from  διπλοος, double, Mt 23:15), here only in N.T.  Διπλα is simply the neuter plural accusative (cognate) contract form for  διπλοα (not  διπλω ). Requite here in double measure, a full requital (Ex 22:4, 7, 9; Isa 40:2; Jer 16:18; 17:18; Zec 9:12). The double recompense was according to the Levitical law.

 Which she mingled ( ω εκερασεν ). First aorist active indicative of  κεραννυμ. The relative  ω is attracted to the locative case of its antecedent  ποτηριω (cup), for which see 14:8, 10; 17:4; 18:3.

 Mingle unto her double ( κερασατε αυτη διπλουν ). First aorist active imperative of the same verb  κεραννυμ, with the same idea of double punishment.

 How much soever ( οσα ). Indefinite quantitative relative pronoun  οσος in the accusative (cognate) neuter plural object of  εδοξασεν (first aorist active indicative of  δοξαζω ).

 Herself ( αυτην ). Reflexive pronoun, accusative also with  εδοξασεν.

 Waxed wanton ( εστρηνιασεν ). First aorist (ingressive) active indicative of  στρηνιαω (to live luxuriously), verb in late comedy instead of  τρυφαω (Jas 5:5), from  στρηνος (Re 18:3), only here in N.T.

 So much give her of torment and mourning ( τοσουτον δοτε αυτη βασανισμον κα πενθος ). Second aorist active imperative of  διδωμ, to give. The correlative pronoun  τοσουτον is masculine singular accusative, agreeing with  βασανισμον, for which see 9:5; 14:11, and is understood with the neuter word  πενθος (mourning), in N.T. only in Jas 4:9; Re 18:7ff.; 21:4 (kin to  παθοσ, πενομα ).

 I sit a queen ( καθημα βασιλισσα ). Predicate nominative for the old form  βασιλεια ( βασιλις ), as in Mt 12:42. Babylon and Tyre had preceded Rome in such boasting (Isa 47:7-9; Eze 27:3; 28:2; Zep 2:15).

 And am no widow ( κα χηρα ουκ ειμ ). Feminine of the adjective  χηρος (barren), old word (Mr 12:40).

 Shall in no wise see mourning ( πενθος ου μη ιδω ). Confident boast of security with emphatic position of  πενθος (see above) and double negative  ου μη with the second aorist active subjunctive of  οραω (defective verb).

 Therefore ( δια τουτο ). Because of her presumption added to her crimes.

 In one day ( εν μια ημερα ). Symbolical term for suddenness like  μια ωρα, in one hour (18:10, 16, 19). John has in mind still Isa 47:7-9.

 Shall come ( ηξουσιν ). Future active of  ηκω. Her plagues are named (death, mourning, famine).

 She shall be utterly burned ( κατακαυθησετα ). Future passive of  κατακαιω (perfective use of  κατα ).

 With fire ( εν πυρ ). "In fire," as in 17:16.

 Which judged her ( ο κρινας αυτην ). Articular first aorist active participle of  κρινω referring to  κυριος ο θεος (the Lord God). The doom of Babylon is certain because of the power of God.

 Shall weep ( κλαυσουσιν ). Future active of  κλαιω, middle  κλαυσοντα in Attic, as in Joh 16:20.

 And wail over her ( κα κοψοντα επ' αυτην ). Future direct middle of  κοπτω, old verb, to beat, to cut, middle to beat oneself (Re 1:7). For combination with  κλαιω as here see Lu 8:52. See 17:2; 18:3, 7 for  ο πορνευσαντες κα στρηνιασαντες ).

 When they look upon ( οταν βλεπωσιν ). Indefinite temporal clause with  οταν and the present active subjunctive of  βλεπω.

 The smoke of her burning ( τον καπνον της πυρωσεως αυτης ).  Πυρωσις is an old word (from  πυροω to burn), in N.T. only 1Pe 4:12; Re 18:9, 18. See verse 8 for other plagues on Rome, but fire seems to be the worst (17:16; 18:8, 9, 17; 19:3).

 Standing afar off ( απο μακροθεν εστηκοτες ). Perfect active (intransitive) participle of  ιστημ. Vivid picture of the terrible scene, fascinated by the lurid blaze (cf. Nero's delight in the burning of Rome in A.D. 64), and yet afraid to draw near. On  απο μακροθεν see Mr 5:6. There is a weird charm in a burning city. They feared the same fate (cf. verse 7 for  βασανισμου, torment).

 Woe, woe, the great city ( ουαι, ουαι, η πολις η μεγαλη ). Only example in the Apocalypse of the nominative with  ουα except verses 16, 19, though in Lu 6:25 and common in LXX (Isa 5:7, 11, etc.). For the dative see Re 8:13, once so "strong" ( η ισχυρα )!

 In one hour ( μια ωρα ). Repeated in verses 16, 19, and like  μια ημερα (in one day) in verse 8. Some MSS. have here  μιαν ωραν, like  ποιαν ωραν (accusative of extent of time) in 3:3. See verse 8 ( ο κρινας ) for  η κρισις σου (thy judgment). This is the dirge of the kings.

 The merchants ( ο εμπορο ). As in 18:3, 15, 23. The dirge of the merchants follows the wail of the kings.

 Weep and mourn ( κλαιουσιν κα πενθουσιν ). Present active indicatives of  κλαιω and  πενθεω as in verses 9 (for  κλαιω ), 15, 19.

 For no man buyeth their merchandise any more ( οτ τον γομον αυτων ουδεις αγοραζε ουκετ ). Reason enough for their sorrow over Rome's fall.  Γομος is old word (from  γεμω to be full) for a ship's cargo (Ac 21:3) and then any merchandise (Re 18:11f.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world's chief market. Many of the items here are like those in the picture of the destruction of Tyre in Eze 26; 27. There are twenty-nine items singled out in verses 12, 13 of this merchandise or cargo ( γομον ), imports into the port of Rome. Only a few need any comment.

 Of fine linen ( βυσσινου ). Genitive case after  γομον, as are all the items to  κοκκινου. Old adjective from  βυσσος (linen, Lu 16:19), here a garment of linen, in N.T. only Re 18:12, 16; 19:8, 14.

 Purple ( πορφυρας ). Fabric colored with purple dye ( πορφυρεος, 17:4; 18:16), as in Mr 15:17, 20; Lu 16:19.

 Silk ( σιρικου ). So the uncials here.  Το σηρικον (the silken fabric) occurs in Plutarch, Strabo, Arrian, Lucian, only here in N.T. Probably from the name of the Indian or Chinese people ( ο Σηρες ) from whom the fabric came after Alexander invaded India. Silk was a costly article among the Romans, and for women as a rule.

 Scarlet ( κοκκινου ). See 17:4; 18:16.

 All thyine wood ( παν ξυλον θυινον ). Now accusative again without  γομον dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock's tail or the stripes of a tiger or panther. Here only in N.T.

 Of ivory ( ελεφαντινον ). Old adjective (from  ελεφας elephant) agreeing with  σκευος (vessel), here only in N.T. Cf. Ahab's ivory palace (1Ki 22:39).

 Of marble ( μαρμαρου ). Old word (from  μαρμαιρω, to glisten), genitive after  σκευος (vessel), here only in N.T.

 Cinnamon ( κινναμωμον ). Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China.

 Spice ( αμωμον ). A fragrant plant of India,  αμομυμ, for perfume.

 Incense ( θυμιαματα ). See 5:8; 8:3.

 Ointment ( μυρον ). See Mt 26:7.

 Frankincense ( λιβανον ). See 8:3.

 Fine flour ( σεμιδαλιν ). Old word for finest wheaten flour, here only in N.T.

 Of horses ( ιππων ). Here then is a return to the construction of the genitive after  γομον in verse 12, though not used here, an anomalous genitive construction (Charles).

 Of chariots ( ρεδων ). A Gallic word for a vehicle with four wheels, here only in N.T.

 Of slaves ( σοματων ). "Of bodies," treated as animals or implements, like the horses and the chariots (cf. rickshaw men in China). This use of  σωμα for slave occurs in Ge 34:29; Tob 10:11 ( σωματα κα κτηνη, slaves and cattle); II Macc. 8:11.

 Souls of men ( ψυχας ανθρωπων ). Deissmann (Bible Studies, p. 160) finds this use of  σωμα for slave in the Egyptian Delta. Return to the accusative  ψυχας. From Nu 31:35; 1Ch 5:21; Eze 27:13. This addition is an explanation of the use of  σωματα for slaves, "human live stock" (Swete), but slaves all the same. Perhaps  κα here should be rendered "even," not "and": "bodies even souls of men." The slave merchant was called  σωματεμπορος (body merchant).

 The fruits ( η οπωρα ). The ripe autumn fruit (Jer 40:10, 12). Here only in N.T. Of uncertain etymology (possibly  οπος, sap,  ωρα, hour, time for juicy sap). See Jude 1:12 for  δενδρα φθινοπωρινος (autumn trees).

 Which thy soul lusteth after ( σου της επιθυμιας της ψυχης ). "Of the lusting of thy soul."

 Are gone from thee ( απηλθεν απο σου ). Prophetic aorist active indicative of  απερχομα with repetition of  απο.

 All things that were dainty and sumptuous ( παντα τα λιπαρα κα τα λαμπρα ). "All the dainty and the gorgeous things."  Λιπαρος is from  λιπος (grease) and so fat, about food (here only in N.T.), while  λαμπρος is bright and shining (Jas 2:2f.), about clothing.

 Are perished from thee ( απωλετο απο σου ). Prophetic second aorist middle indicative of  απολλυμ (intransitive).

 Shall find them no more at all ( ουκετ ου μη αυτα ευρησουσιν ). Doubled double negative with future active, as emphatic a negation as the Greek can make.

 Of these things ( τουτων ). Listed above in verses 12-14.

 Who were made rich by her ( ο πλουτησαντες απ' αυτης ). "Those who grew rich (ingressive aorist active participle of  πλουτεω, for which see verses 3, 13) from her."

 Shall stand afar off ( απο μακροθεν στησοντα ). Future middle of  ιστημ. Repeating the picture in verse 10. Again in verse 17. See verse 11 for the two participles  κλαιοντες κα πενθουντες.

For the Woe see verses 10, 19. For the next clause see 17:4 with the addition here of  βυσσινον (18:12).

 For in one hour so great riches is made desolate ( οτ μια ωρα ηρημωθη ο τοσουτος πλουτος ). The reason ( οτ ) for the "woe." First aorist passive indicative of  ερημοω, for which verb see 17:16; 18:19. This is the dirge of the merchants.

 Shipmaster ( κυβερνητης ). Old word (from  κυβερναω, to steer), helmsman, sailing-master, in N.T. only here and Ac 27:11. Subordinate to the  ναυκληρος (supreme commander).

 That saileth any whither ( ο επ τοπον πλεων ). "The one sailing to a place." See Ac 27:2,  τους κατα την Ασιαν πλεοντας (those sailing down along Asia). Nestle suggests  ποντον (sea) here for  τοπον (place), but it makes sense as it is.

 Mariners ( ναυτα ). Old word (from  ναυς, ship), in N.T. only here and Ac 27:27, 30.

 Gain their living by the sea ( την θαλασσαν εργαζοντα ). "Work the sea." This idiom is as old as Hesiod for sailors, fishermen, etc. See verses 10, 15.

 As they looked ( βλεποντες ). Present active participle of  βλεπω. See  οταν βλεπωσιν in verse 10.

 What city is like the great city? ( τις ομοια τη πολε τη μεγαληι; ). No  πολις with  τις, but implied. Associative instrumental case, as usual, with  ομοια. "The eternal city" is eternal no longer.

 They cast dust ( εβαλον χουν ). Second aorist active of  βαλλω.  Χους is old word (from  χεω to pour) for heap of earth, dust, in N.T. only here and Mr 6:11. Cf. Eze 27:30; Lu 10:13. This is the dirge of the sea-folk (cf. verses 10, 16).

 By reason of her costliness ( εκ της τιμιοτητος αυτης ). Occasionally in later literary Greek, though here only in N.T. and not in LXX. The same use of  τιμη appears in 1Pe 2:7. Common in the papyri as a title like "Your Honor" (Moulton and Milligan's Vocabulary).

 Rejoice over her ( Ευφραινου επ' αυτη ). Present middle imperative of  ευφραινω, for which verb see 11:10, used there of the joy of the wicked over the death of the two witnesses, just the opposite picture to this. "The song of doom" (Charles) here seems to be voiced by John himself.

 God hath judged your judgment ( εκρινεν ο θεος το κριμα ). First aorist (prophetic) active of  κρινω and cognate accusative  κριμα, here a case for trial (Ex 18:22; 1Co 6:7), not a sentence as in 17:1. God has approved the case of heaven.

 A strong angel ( εις αγγελος ισχυρος ). Here  εις = a, just an indefinite article, not "one" as a numeral.

 Took up ( ηρεν ). First aorist active indicative of  αιρω.

 As it were a great millstone ( ως μυλινον μεγαν ). Late adjective, in inscriptions, here only in N.T., made of millstone ( μυλος, Mt 18:6; Re 18:22), while  μυλικος (Lu 17:2) means belonging to a mill. This is not a small millstone turned by women (Mt 24:41), but one requiring an ass to turn it (Mr 9:42), and so "a great" one.

 Cast ( εβαλεν ). Second aorist active of  βαλλω, to hurl.

 With a mighty fall ( ορμηματ ). Instrumental case (manner) of  ορμημα, a rush, old word from  ορμαω, to rush (Mt 8:32), here only in N.T.

 Shall be cast down ( βλεθησετα ). Future (first) passive of  βαλλω, the same verb ( εβαλεν ), effective punctiliar future. Like a boulder hurled into the sea.

 Shall be found no more at all ( ου μη ευρεθη ετ ). Double negative with first aorist passive subjunctive of  ευρισκω. See 9:6 for  ου μη with the active voice of  ευρισκω. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

 The voice ( φωνη ). Cf. Eze 26:13. Or "sound" as in 1Co 14:8 with  σαλπιγξ (trumpet). For this song of judgment see Jer 25:10.

 Of harpers ( κιθαρωιδων ). Old word (from  κιθαρα, harp, and  ωιδος, singer) as in 14:2.

 Of minstrels ( μουσικων ). Old word (from  μουσα, music), here only in N.T., one playing on musical instruments.

 Of flute-players ( αυλητων ). Old word (from  αυλεω, to play on a flute, Mt 11:17,  αυλος, flute, 1Co 14:7), in N.T. only here and Mt 9:23.

 Of trumpeters ( σαλπιστων ). Late form for the earlier  σαλπιγκτης (from  σαλπιζω ), here only in N.T.

 Shall be heard no more at all ( ου μη ακουσθη ). First aorist passive subjunctive of  ακουω with the double negative as below, with  φωνη μυλου (sound of the millstone), and as in verse 21 with  ου με ευρεθη and again with  πας τεχνιτης (craftsman). This old word is from  τεχνη, art, as here in some MSS. ("of whatsoever craft,"  πασης τεχνης ).  Τεχνιτης occurs also in this sense in Ac 19:24, 38; and in Heb 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of  ου μη and the subjunctive with two more examples in verse 23.

 Of a lamp ( λυχνου ). Old word (Mt 5:15), again in Re 22:5.

 Shall shine no more at all ( ου μη φανη ). Fifth instance in these verses of  ου μη with the aorist subjunctive, here the active of  φαινω as in Re 8:12. It is not known whether Rome had street lights or not.

 The voice of the bridegroom and of the bride ( φωνη νυμφιου κα νυμφης ). See Joh 3:29; Jer 7:34; 16:9. "Even the occasional flash of the torches carried by bridal processions (Mt 25:1ff.) is seen no more" (Swete). The sixth instance of  ου μη, in verses 21-23, occurs with  ακουσθη (third instance of  ακουσθη, two in verse 22).

 Were the princes of the earth ( ησαν ο μεγιστανες της γης ). For  μεγισταν see Re 6:15; Mr 6:21. "Thy merchants were the grandees" once, but now these merchant princes are gone.

 With thy sorcery ( εν τη φαρμακια σου ).  Εν (instrumental use) and the locative case of  φαρμακια, old word (from  φαρμακευω, to prepare drugs, from  φαρμακον, sorcery, Re 9:21), in N.T. only here and Ga 5:20 for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry.

 Were deceived ( επλανηθησαν ). First aorist passive indicative of  πλαναω. These charlatans always find plenty of victims. See Mr 12:24.

 In her ( εν αυτη ). In Rome.

 Was found ( ευρεθη ). First aorist passive indicative of  ευρισκω. See 16:6; 17:6 for the blood already shed by Rome. Rome "butchered to make a Roman holiday" (Dill, Roman Society, p. 242) not merely gladiators, but prophets and saints from Nero's massacre A.D. 64 to Domitian and beyond.

 Of all that have been slain ( παντων των εσφαγμενων ). Perfect passive articular participle genitive plural of  σφαζω, the verb used of the Lamb slain (5:9, 12; 13:8). Cf. Mt 23:35 about Jerusalem.

‏ Revelation of John 19

 After these things ( μετα ταυτα ). Often when a turn comes in this book. But Beckwith is probably correct in seeing in 19:1-5 the climax of chapter Re 18. This first voice (verses 1, 2)  ως φωνην μεγαλην ουχλου πολλου (as it were great voice of much multitude) is probably the response of the angelic host (Re 5:11; Heb 12:22). There is responsive singing (grand chorus) as in chapters Re 4; 5.

 Saying ( λεγοντων ). Present active participle of  λεγω, genitive plural, though  οχλου is genitive singular (collective substantive, agreement in sense).

 Hallelujah ( Αλληλουια ). Transliteration of the Hebrew seen often in the Psalms (LXX) and in III. Macc. 7:13, in N.T. only in Re 19:1, 3, 4, 6. It means, "Praise ye the Lord." Fifteen of the Psalms begin or end with this word. The Great Hallel (a title for Ps 104-109) is sung chiefly at the feasts of the passover and tabernacles. This psalm of praise uses language already in 12:10.

 For ( οτ ). Because. The reason for God's judgments is given in 15:3; 16:7. The doom of Babylon seen in 14:7 is now realized.

 For ( οτ ). Second use of  οτ, explaining the first.

 He hath judged ( εκρινεν ). First aorist (prophetic and climacteric, effective) active indicative of  κρινω.

 Which ( ητις ). The very one which.

 Did corrupt ( εφθειρεν ). This is the terrible fact. First aorist active indicative of  φθειρω. Cf. 11:18; 14:8; 17:2; 18:3.

 And he hath avenged ( κα εξεδικησεν ). God has exacted vengeance for the blood of his servants from ( εκ ) her. Prophetic aorist again of  εκδικεω with accusative and  εκ with ablative as in 6:10.

 A second time ( δευτερον ). Adverbial accusative, a heavenly encore.

 They say ( ειρηκαν ). Perfect active indicative of  ειπον. "They have said," not an "aoristic" perfect for "they say," but vivid dramatic perfect as in 5:7 and the form in  -αν instead of  -ασιν as in 18:3; 21:6.

 Goeth up ( αναβαινε ). Linear present active indicative of  αναβαινω, "keeps on going up," "a last touch to the description already given (18:21ff.) of Babylon's utter collapse" (Swete). The smoke of the city's ruin (14:11; 18:8f.,18) instead of incense (8:4). Cf. Isa 34:9f.

 Fell down and worshipped God ( επεσαν κα προσεκυνησαν τω θεω ). Precisely as in 7:11, which see. The twenty-four elders and the four living creatures take up the antiphonal chorus of the angels.

 A voice from the throne ( φωνη απο του θρονου ). Not the voice of God, nor of the Lamb, nor  εκ του ναου (16:17), but from an angel of the Presence. This angel summons all the servants of God to join in the antiphonal praise to God.

 Give praise to our God ( αινειτε τω θεω ημων ). Present active imperative of  αινεω, old verb, with the accusative elsewhere in N.T., but here with the dative as occasionally in the LXX (1Ch 16:36, etc.).

 As it were the voice ( ως φωνην ). Used here three times, as once in verse 1: once of a second great multitude ( οχλου πολλου ), not of angels as in verse 1, but the innumerable multitude of the redeemed of 7:9; then "of many waters" ( υδατων πολλων ) as in 1:15; 14:2 like "the roar of a cataract" (Swete); and once more "the voice of mighty thunders" ( βροντων ισχυρων ) as in 6:1; 10:3ff.

 Saying ( λεγοντων ). The best attested reading, genitive plural of  λεγω, agreeing with  οχλου (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have  λεγοντες (nominative plural) referring also to  οχλου, though nominative instead of genitive. The fourth "Hallelujah" comes from this vast multitude.

 The Lord our God, the Almighty ( Κυριοσ, ο θεοσ, ο παντοκρατωρ ). For this designation of God see also 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22. Cf. deus et dominus noster used of the Roman emperor.

 Reigneth ( εβασιλευσεν ). First aorist active of  βασιλευω. Probably ingressive prophetic aorist, "God became king" in fulness of power on earth with the fall of the world power.

 Let us rejoice and be exceeding glad ( χαιρωμεν κα αγαλλιωμεν ). Present active subjunctive (volitive) of  χαιρω and  αγαλλιαω (elsewhere in N.T. in the middle except Lu 1:47; 1Pe 1:8). For both verbs together see Mt 5:12.

 Let us give ( δωμεν ). Second aorist active subjunctive of  διδωμ, but A reads  δωσομεν (future active) and P  δωσωμεν. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).

 The marriage of the Lamb ( ο γαμος του αρνιου ). In the O.T. God is the Bridegroom of Israel (Hos 2:16; Isa 54:6; Eze 16:7ff.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2Co 11:2; Eph 5:25ff., and by John in Re 3:20; 19:7, 9; 21:2, 9; 22:17. In the Gospels Christ appears as the Bridegroom (Mr 2:19f.; Mt 9:15; Lu 5:34f.; Joh 3:29). The figure of  γαμος occurs in Mt 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Re 12, the Harlot in Re 17-19, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete).

 Is come ( ηλθεν ). Prophetic aorist, come at last.

 Made herself ready ( ητοιμασεν εαυτην ). First aorist active indicative of  ετοιμαζω and the reflexive pronoun. See 22:2 for  ητοιμασμενην ως νυμφην (prepared as a bride). There is something for her to do (1Jo 3:3; Jude 1:21; 2Co 7:1), but the chief preparation is the act of Christ (Eph 5:25ff.).

 That she should array herself ( ινα περιβαλητα ). Sub-final object clause subject of  εδοθη (was given to her) with  ινα and the second aorist middle (direct) of  περιβαλλω to fling around. This bridal dress is a gift from Christ. This form,  εδοθη (it was given), occurs some 20 times in this book.

 In fine linen, bright and pure ( βυσσινον λαμπρον καθαρον ). See 19:14 for the same raiment on those accompanying "The Word of God" and for the seven angels in 15:6. See by contrast the garments of the harlot (17:4; 18:16). For  βυσσινον see 18:16.

 The righteous acts of the saints ( τα δικαιωματα των αγιων ). This is the explanation ( γαρ ) of the bridal dress and explains why there is work for the Bride as well as for Christ (Php 2:12f.). See 15:4 for  δικαιωμα (also Ro 5:18).

 Write ( Γραψον ). First aorist active imperative of  γραφω as in 1:11; 14:13. The speaker may be the angel guide of 17:1.

 It is another beatitude ( μακαριο, Blessed) like that in 14:13 (fourth of the seven in the book).

 They which are bidden ( ο κεκλημενο ). Articular perfect passive participle of  καλεω, like Mt 22:3; Lu 14:17. Cf. Re 17:14. This beatitude reminds us of that in Lu 14:15. (Cf. Mt 8:11; 26:29.)

 These are true words of God ( Hουτο ο λογο αληθινο του θεου εισιν ). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).

 To worship him ( προσκυνησα αυτω ). First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Col 2:18).

 See thou do it not ( ορα μη ). Repeated in 22:9. Here there is no verb after  μη (ellipse of  ποιησηις τουτο ) as in Mr 1:44; 1Th 5:15), the aorist subjunctive of negative purpose with  μη after  ορα (present active imperative of  οραω ), a common enough idiom.

 Fellow-servant ( συνδουλος ). The angel refuses worship from John on this ground. All Christians are  συνδουλο (fellow-servants) as Christ taught (Mt 18:28ff.; 24:49) and as Paul (Col 1:7; 4:7) and John (Re 6:11) taught. Angels are God's servants also (Heb 1:4-14). For "the testimony of Jesus see 1:2, 9; 6:9; 12:17; 22:4.

 Worship God ( τω θεω προσκυνησον ). And Christ, who is the Son of God (5:13f.).

 The spirit of prophecy ( το πνευμα της προφητειας ). Explanatory use of  γαρ (for) here as in 8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mr 1:10; Mt 3:16; Lu 3:21; Joh 1:51; Re 4:1; 10:1; 11:19; 14:17; 15:5; 18:1; 19:1, 7-9.

 The heaven opened ( τον ουρανον ηνεωιγμενον ). Perfect passive participle (triple reduplication) of  ανοιγω. Accusative case after  ειδον. So Ezekiel (1:1) begins his prophecy. See also the baptism of Jesus (Mt 3:16; Lu 3:21, but  σχιζομενους in Mr 1:10). Jesus predicted the opened heavens to Nathanael (Joh 1:51). In Re 4:1 a door is opened in heaven, the sanctuary is opened (11:19; 15:5), angels come out of heaven (10:1; 14:17; 18:1), and sounds come from heaven (19:1).

 Behold, a white horse ( ιδου ιππος λευκος ). Nominative case because of  ιδου, not  ειδον. Cf. 6:2 for  ιππος λευκος. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" ( πιστος κα αληθινος ), epithets already applied to Christ (1:5; 3:7, 14). Cf. also 22:6.

 In righteousness he doth judge and make war ( εν δικαιοσυνη κρινε κα πολεμε ). See Isa 11:3ff. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; 16:5, 7; 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

 A flame of fire ( φλοξ πυρος ). As in the opening vision of Christ in 1:14 (2:18).

 Many diadems ( διαδηματα πολλα ). A new feature, but the dragon has a diadem on each of his seven heads (12:3) and the first beast one upon each of his ten horns (13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16).

 And he hath ( κα εχων ). Nominative active present participle of  εχω either used absolutely as an independent verb (like indicative) or in an anacoluthon, though  αυτου (his) is genitive.

 A name written ( ονομα γεγραμμενον ). Perfect passive participle of  γραφω as in 2:17 (cf. 3:12).

 But he himself ( ε μη αυτος ). "Except himself" (common ellipsis of the verb after  ε μη, "if not"). See 2:17; 3:12 for the new name there described. See 14:1 for the name of Christ on the forehead of the 144,000, and 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Mt 11:27.

 Arrayed ( περιβεβλημενος ). Perfect passive participle of  περιβαλλω, to clothe, often in this book.

 In a garment ( ιματιον ). Accusative case after the passive participle  περιβεβλημενος.

 Sprinkled ( ρεραντισμενον ). Perfect passive participle of  ραντιζω, in the predicate accusative case agreeing with  ιματιον. A Q here read  βεβαμμενον (perfect passive participle of  βαπτω, to dip). Probably  ρεραντισμενον (sprinkled) is correct, because the picture comes from Isa 63:3, where Aquila and Symmachus use  ραντιζω. The use of  βεβαμμενον (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment ( ιματιον, perhaps a  χλαμυς Mt 27:28, 31) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; 5:9; 7:14; 12:11), but proleptically and prophetically the blood of Christ's enemies.  Hαιματ can be either locative case with  βεβαμμενον (dipped in blood) or instrumental with  ρεραντισμενον (sprinkled with blood).

 The Word of God ( ο Λογος του θεου ). Some scholars hold this addition inconsistent with verse 12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Heb 4:12. In Joh 1:1, 14 it is merely  ο Λογος (the Word), in 1Jo 1:1  ο Λογος της ζωης (the Word of Life), while here it is  ο Λογος του θεου (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Lu 5:1; 8:11, etc.; 1Co 14:36; 2Co 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Heb 1:1f.).

 The armies which are in heaven ( τα στρατευματα τα εν τω ουρανω ). See 12:7 for Michael and angels warring with the dragon, and also Mt 26:53 for the angels at Christ's call, not to say Heb 1:6f.,14; Mt 13:41; Re 5:11f.

 Followed ( ηκολουθε ). Imperfect active and singular ( στρατευματα, neuter plural) of  ακολουθεω, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" ( εφ' ιπποις λευκοις ) like the Leader and, like him "clothed in fine linen white and pure" ( ενδεδυμενο βυσσινον λευκον καθαρον ) like the Leader again (19:8). Note  ενδεδυμενο here as in 1:13; 15:6.

 A sharp sword ( ρομφαια οξεια ). As in 1:16; 2:12, 15.

 That he should smite ( ινα παταξη ). Purpose clause with  ινα and the first aorist active subjunctive of  πατασσω, old verb already in 11:6 and like Isa 11:4, a figure here for forensic and judicial condemnation.

 And he shall rule them ( κα αυτος ποιμανε ). Emphatic use of  αυτος twice (he himself). Future active of  ποιμαινω, to shepherd as in 2:27; 12:5 "with a rod of iron" ( εν ραβδω σιδηρα ) as there. See 1Pe 2:25; Heb 13:20 for Christ as Shepherd.

 And he treadeth ( κα αυτος πατε ). Change to present tense of  πατεω, to tread (here transitive), with solemn repetition of  κα αυτος.

 The winepress of the fierceness of the wrath of Almighty God ( την ληνον του οινου του θυμου της οργης του θεου του παντοκρατορος ). Literally, "the winepress of the wine of the wrath of the anger of God the Almighty" (four genitives dependent on one another and on  ληνον ). These images are here combined from 14:8, 10, 19f.; 16:19. The fact is already in 19:13 after Isa 63:1ff.

 And on his thigh ( κα επ τον μηρον αυτου ). "Even upon his thigh." Old word, here alone in N.T.

 King of kings, and Lord of lords ( Βασιλευς βασιλεων κα Κυριος κυριων ). The title already given to the Lamb in 17:14, but in reverse order. See the same idea in 1Ti 6:15.

 An angel ( ενα αγγελον ). Like  εις in 18:21, just "an," not "one."

 Standing in the sun ( εστωτα εν τω ηλιω ). Second perfect active participle of  ιστημ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For  ορνεοις (birds) see 18:2 and for  εν μεσουρανηματ (in mid heaven) see 18:13; 14:6.

 Come and be gathered together ( Δευτε συναχθητε ).  Δευτε is the adverb  δευρω (hither), used when two or more are addressed, possibly from  δευρο ιτε (come here). Asyndeton also without  κα (and). First aorist passive imperative of  συναγω. The metaphor is drawn from Eze 39:17.

 Unto the great supper of God ( εις το δειπνον το μεγα του θεου ). The habits of vultures are described by Christ in Mt 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, "a sacrificial feast spread on God's table for all the vultures of the sky" (Swete). Is this battle the same as that of Har Magedon (16:16) and that of Gog and Magog (20:8ff.) mentioned after the thousand years? The language in 20:8ff. seems like this derived from Eze 39:17ff., and "in the Apocalypse priority in the order of sequence does not always imply priority in time" (Swete). There seems no way to decide this point save that the end seems to be at hand.

 That ye may eat ( ινα φαγητε ). Purpose clause with  ινα and the second aorist active subjunctive of  εσθιω.

 The flesh of kings ( σαρκας βασιλεων ). "Pieces of flesh" (plural of  σαρξ, flesh) and of all classes and conditions of men who fell in the battle (6:18; 11:13; 13:16; 19:5; 20:12). War is no respecter of persons.

 Gathered together ( συνηγμενα ). Perfect passive participle of  συναγω. In battle array.

 To make war against ( ποιησα πολεμον μετα ). First aorist active infinitive of  ποιεω, to express purpose. See  πολεμεω μετα in 12:7 and the use of  συναγω εις πολεμον in 16:14; 20:8. The beast (for his army see 16:13f.) led a league of ten kings against Babylon in 17:16f., but with the purpose also of fighting the Lamb (17:14).

 Was taken ( επιασθη ). First aorist (prophetic) passive indicative of the Doric  πιαζω (Attic  πιεζω ). Cf. 2Th 2:8.

 The false prophet ( ο ψευδοπροφητης ). Possibly the second beast of 13:11-17; 16:13; 20:10. Charles takes him to be "the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast."

 That wrought the signs in his sight ( ο ποιεσας τα σημεια ενωπιον αυτου ). As in 13:14.

 Wherewith ( εν οις ). "In which" signs.

 He deceived ( επλανησεν ). First aorist active indicative of  πλαναω. He was only able to deceive "them that had received" ( τους λαβοντας, articular second aorist active participle of  λαμβανω, "those receiving") "the mark of the beast" (13:16; 14:9ff.; 16:2; 20:4) "and them that worshipped his image" ( τους προσκυνουντας τη εικον αυτου ) as in 13:15.

 They twain ( ο δυο ). "The two."

 Were cast ( εβληθησαν ). First aorist passive Indicative of  βαλλω. They fall together as they fought together. "The day that sees the end of a false statecraft will see also that of a false priestcraft" (Swete).

 Alive ( ζωντες ). Present active participle of  ζαω, predicative nominative, "living."

 Into the lake of fire ( εις την λιμνην του πυρος ). Genitive  πυρος describes this  λιμνην (lake, cf. Lu 5:1) as it does  γεεννα in Mt 5:22. See also 20:10; 21:8. It is a different figure from the "abyss" in 9:1ff; 20:1ff. This is the final abode of Satan, the beast, the false prophet, and wicked men.

 That burneth with brimstone ( της καιομενης εν θειω ). Note the genitive here in place of the accusative  λιμνην, perhaps because of the intervening genitive  πυρος (neuter, not feminine). The agreement is regular in 21:8. For  εν θειω (with brimstone) see 14:10; 20:10; 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Re 4; 5; 21; 22 is to be so understood. Both fall short of the reality.

 The rest ( ο λοιπο ). Of the enemy (the kings and their hosts of verse 19).

 Were killed ( απεκτανθησαν ). First aorist (effective) passive indicative of  αποκτεινω. Those affected by the Caesar-worship (14:9ff.) were not at once cast into the lake with the two beasts.

 Were filled ( εχορτασθησαν ). First aorist (effective) passive of  χορταζω. As they had been invited to do in verse 17.