A.T. Robertson Commentary Revelation 13

He stood (εσταθη). First aorist passive indicative of ιστημ (intransitive), as in 8:3. "He stopped" on his way to war with the rest of the woman's seed. P Q read here εσταθην (I stood) when it has to be connected with chapter Re 13.

Upon the sand (επ την αμμον). The accusative case as in 7:1; 8:3, etc. Αμμος is an old word for sand, for innumerable multitude in 20:8.

Out of the sea (εκ της θαλασσης). 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" (διαδηματα) see 12:3, only ten here, not seven as there.

Names of blasphemy (ονοματα βλασφημιας). 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 θεος constantly applied to them.

Like unto a leopard (ομοιον παρδαλε). Associative-instrumental case of παρδαλις, old word for panther, leopard, here only in N.T. The leopard (λεο, παρδ) was considered a cross between a panther and a lioness.

As the feet of a bear (ως αρκου). Old word, also spelled αρκτος, here only in N.T. From Da 7:4. No word in the Greek for "feet" before "bear."

As the mouth of a lion (ως στομα λεοντος). From Da 7:4. This beast combines features of the first three beasts in Da 7:2f.. 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 (εδωκεν αυτω ο δρακων). First aorist active indicative of διδωμ (to give) and dative case αυτω (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Matthew 4:9; Luke 4:6) and Christ called Satan the prince of this world (John 12:31; John 14:30; John 16:11). So the war is on.

And I saw (κα). No verb (ειδον) in the old MSS., but clearly understood from verse 2.As though it had been smitten (ως εσφαγμενην). Perfect passive participle of σφαζω, as in 5:6, accusative singular agreeing with μιαν (one of the heads), object of ειδον 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 (κα η πληγη αυτου εθεραπευθη). First aorist passive indicative of θεραπευω. "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-of one head, while in verses 12,14 the beast himself receives a mortal wound.

Wondered after the beast (εθαυμασθη οπισω του θηριου). First aorist passive (deponent) indicative of θαυμαζω, to wonder at, to admire, as in 17:8. For this pregnant use of οπισω see Joh 12:9; Acts 5:37; 20:30; 1 Timothy 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.

They worshipped the dragon (προσεκυνησαν τω δρακοντ). First aorist active indicative of προσκυνεω, with dative case δρακοντ (from δρακων). They really worshipped Satan (the dragon) when "they worshipped the beast" (προσεκυνησαν τω θηριω) 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. Emperorworship, 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? (τις ομοιος τω θηριωι; ). Associative-instrumental case after ομοιος. An echo, perhaps parody, of like language about God in Ex 15:11; Psalms 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? (κα τις δυνατα πολεμησα μετ' αυτου; ). 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.

There was given to him (εδοθη αυτω). First aorist passive indicative of διδωμ, to give, as in next line and verse 7. Perhaps a reference to εδωκεν (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 (λαλουν μεγαλα κα βλασφημιας). Present active participle of λαλεω, agreeing with στομα (nominative neuter singular and subject of εδοθη). 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. 2 Peter 2:11.

To continue (ποιησα). First aorist active infinitive (epexegetic use) of ποιεω, either in the sense of working (signs), as in Da 8:12-14, with the accusative of duration of time (μηνας months), or more likely in the sense of doing time, with μηνας as the direct object as in Mt 20:12; Acts 20:3; James 4:13.