KJV: And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
YLT: and they did bow before the dragon who did give authority to the beast, and they did bow before the beast, saying, 'Who is like to the beast? who is able to war with it?'
Darby: And they did homage to the dragon, because he gave the authority to the beast; and they did homage to the beast, saying, Who is like to the beast? and who can make war with it?
ASV: and they worshipped the dragon, because he gave his authority unto the beast; and they worshipped the beast, saying, Who is like unto the beast? And who is able to war with him?
προσεκύνησαν | they worshiped |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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δράκοντι | dragon |
Parse: Noun, Dative Masculine Singular Root: δράκων Sense: a dragon, a great serpent, a name for Satan. |
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ἔδωκεν | had given |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐξουσίαν | authority |
Parse: Noun, Accusative Feminine Singular Root: ἐξουσία Sense: power of choice, liberty of doing as one pleases. |
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τῷ | to the |
Parse: Article, Dative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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θηρίῳ | beast |
Parse: Noun, Dative Neuter Singular Root: θηρίον Sense: an animal. |
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λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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ὅμοιος | [is] like |
Parse: Adjective, Nominative Masculine Singular Root: ὅμοιος Sense: like, similar, resembling. |
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δύναται | is able |
Parse: Verb, Present Indicative 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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πολεμῆσαι | to make war |
Parse: Verb, Aorist Infinitive Active Root: πολεμέω Sense: to war, carry on war. |
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μετ’ | against |
Parse: Preposition Root: μετά Sense: with, after, behind. |
Greek Commentary for Revelation 13:4
First aorist active indicative of προσκυνεω proskuneō with dative case δρακοντι drakonti (from δρακων drakōn). They really worshipped Satan (the dragon) when “they worshipped the beast” (προσεκυνησαν τωι τηριωι prosekunēsan tōi thēriōi) 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). [source]
Associative-instrumental case after ομοιος homoios An echo, perhaps parody, of like language about God in Exodus 15:11; Psalm 35:10; Psalm 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? (και τις δυναται πολεμησαι μετ αυτου kai tis dunatai polemēsai met' autou̱). 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. [source]
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. [source]
The correct reading is ὅτι “because he gave.” [source]
A parody on a similar ascription to God. See Isaiah 40:18, Isaiah 40:25; Isaiah 46:5; Psalm 113:5; Micah 7:18; Jeremiah 49:19. Compare Revelation 18:18. [source]
Reverse Greek Commentary Search for Revelation 13:4
The nominative here may be in apposition with πολεμος polemos but it is an abnormal construction with no verb, though εγενετο egeneto (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel 10:13, Daniel 10:21; Daniel 12:1) and is called the archangel in Judges 1:9.Going forth to war (του πολεμησαι tou polemēsai). This genitive articular infinitive is another grammatical problem in this sentence. If εγενετο egeneto (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like Acts 10:25.With the dragon On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
On the use of μετα meta with πολεμεω polemeō see Revelation 2:16; Revelation 13:4; Revelation 17:14 (nowhere else in N.T.). The devil has angels under his command (Matthew 25:41) and preachers also (2 Corinthians 11:14.).Warred (επολεμησεν epolemēsen). Constative aorist active indicative of πολεμεω polemeō picturing the whole battle in one glimpse. [source]
First aorist passive indicative of διδωμι didōmi to give, as in next line and Revelation 13:7. Perhaps a reference to εδωκεν edōken (he gave) in Revelation 13:4, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. [source]
Future active of προσκυνεω proskuneō with the accusative here as some MSS. in Revelation 13:4 (το τηριον to thērion), both constructions in this book. [source]
No ειδον eidon here, but the accusative follows the ειδον eidon at the beginning, as νεπελη nephelē is nominative after ιδου idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου homoion huion anthrōpou). Accusative here after ομοιον homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Accusative here after ομοιον homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4). [source]
Futuristic present middle indicative, “I am coming” (imminent), as in Revelation 2:5 with ταχυ tachu as in Revelation 3:11; Revelation 11:14; Revelation 22:7, Revelation 22:12, Revelation 22:20. As with εν ταχει en tachei (Revelation 1:1), we do not know how soon “quickly” is meant to be understood. But it is a real threat.Against them (μετ αυτων met' autōn). This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete).With Instrumental use of εν en For the language see Revelation 1:16; Revelation 2:12; Revelation 19:15. [source]
This proposition with πολεμεω polemeō rather than κατα kata (against) is common in the lxx, but in the N.T. only in Revelation 2:16; Revelation 12:7; Revelation 13:4; Revelation 17:14 and the verb itself nowhere else in N.T. except James 4:2. “An eternal roll of thunder from the throne” (Renan). “The glorified Christ is in this book a Warrior, who fights with the sharp sword of the word” (Swete). [source]