KJV: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
YLT: and that no one may be able to buy, or to sell, except he who is having the mark, or the name of the beast, or the number of his name.
Darby: and that no one should be able to buy or sell save he that had the mark, the name of the beast, or the number of its name.
ASV: and that no man should be able to buy or to sell, save he that hath the mark, even the name of the beast or the number of his name.
| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| μή | no |
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Parse: Adverb Root: μή Sense: no, not lest. |
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| τις | one |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| δύνηται | should be able |
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Parse: Verb, Present Subjunctive Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| ἀγοράσαι | to buy |
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Parse: Verb, Aorist Infinitive Active Root: ἀγοράζω Sense: to be in the market place, to attend it. |
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| πωλῆσαι | to sell |
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Parse: Verb, Aorist Infinitive Active Root: πωλέω Sense: to barter, to sell. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| χάραγμα | mark |
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Parse: Noun, Accusative Neuter Singular Root: χάραγμα Sense: a stamp, an imprinted mark. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| θηρίου | beast |
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Parse: Noun, Genitive Neuter Singular Root: θηρίον Sense: an animal. |
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| ἀριθμὸν | number |
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Parse: Noun, Accusative Masculine Singular Root: ἀριθμός Sense: a fixed and definite number. |
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| ὀνόματος | name |
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Parse: Noun, Genitive Neuter Singular Root: ὄνομα Sense: name: univ. |
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| αὐτοῦ | of it |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Revelation 13:17
Final clause with ινα hina and present middle subjunctive of δυναμαι dunamai with aorist active infinitives. This is a regular boycott (Ramsay, Seven Letters, p. 106f.) against all not worshippers of the emperor. [source]
“If not,” “except.” Even the name (το ονομα to onoma). No “even,” just apposition with χαραγμα charagma (the mark). Or the number 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 γεματρια gematria known to the Apocalyptist and his Asian readers, but not generally intelligible.” [source]
No “even,” just apposition with χαραγμα charagma (the mark). [source]
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 γεματρια gematria known to the Apocalyptist and his Asian readers, but not generally intelligible.” [source]
The method of mystic numbering obtained alike among pagan Greeks, Gnostics, Christian Fathers, and Jewish Cabbalists. Jupiter was invoked under the number 717 contained in the letters Ἡ ἉΡΧΗ thebeginning. The Gnostics affixed to their gems and amulets the mystic word ἀβρασαξ or ἀβραξας , under the idea of some virtue attaching to its number, 365, as being that of the days of the solar cycle. Barnabas and Clement of Alexandria speak of the virtue of the number 318 as being that of IHT, the common abbreviation for Jesus crucified. In the pseudo-Sybilline verses, written by Christians, about the end probably of the second century, are found versified enigmas giving the number and requiring the name. The translation of one of these on the word Jesus is as follows: “He will come upon earth clothed with flesh like mortal men. His name contains four vowels and two consonants: two of the former being sounded together. And I will declare the entire number. For the name will exhibit to incredulous men eight units, eight tens, and eight hundreds.” [source]
Reverse Greek Commentary Search for Revelation 13:17
Rend the very image (or impress ) of his substance The primary sense of ὑπόστασις substanceis something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17, Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12 , Psalm 37:8, Ezekiel 19:5, it means ground of hope: in Judges 6:4, Wisd. 16:21, sustenance in Psalm 38:5; Psalm 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν toengrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.olxx, Leviticus 13:28; Acts href="/desk/?q=ac+17:29&sr=1">Acts 17:29; Revelation 13:16, Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. [source]
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER- -DIVIDER- [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
This same use of εις eis after εχεχεεν execheen in Revelation 16:3, Revelation 16:4.It became (εγενετο egeneto). “There came” (second aorist middle indicative of γινομαι ginomai).A noisome and grievous sore “Bad and malignant sore.” ελκος Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20). [source]
“From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Same use of ινα hina after ποιεω poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα charagma). Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 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 χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν 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 Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 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 χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν 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. [source]
Perfect passive participle of μιγνυμι mignumi to mix, and the associative instrumental case πυρι puri This item not in Revelation 4:6 (a vision of peace), but here it adds to the splendour of the vision. This parenthesis (Revelation 15:2-4) gives a picture of the martyrs in their state of bliss.Them that come off victorious (τους νικωντας tous nikōntas). Present active articular participle of νικαω nikaō accusative after ειδον eidon “those that come off victorious” (Revelation 14:4).From the beast and from his image This use of εκ ek after νικαω nikaō is unusual, also with εκ του αριτμου ek tou arithmou For these items see Revelation 13:1, Revelation 13:14, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20; Revelation 20:4.By the glassy sea (επι την ταλασσαν την υαλινην epi tēn thalassan tēn hualinēn). Or “upon” more likely (Revelation 4:6) with the accusative as in Matthew 14:25.Harps of God Objective genitive, for the worship of God (Revelation 5:8; Revelation 14:2; 1 Chronicles 16:42). [source]
“Bad and malignant sore.” ελκος Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20). [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]