[1][13:1] Then I stepped onto the sand of the sea. [13:2] And I saw a beast come out of the sea, and it had seven heads and ten horns, and on its horns ten crowns, and on its heads, names of slander and mockery. [2][13:3] The beast that I saw was like a horse; its legs and feet like the legs and feet of bears, and its mouth like the mouth of a lion. And the dragon gave it (the beast) his power and his throne, military strength and great courage. [3][13:4] I saw one of its heads resembling a wound leading to death, but the wound was healed. So, the whole world was astonished by the beast. [4][13:5] Those praying to the dragon were giving power and dominion to the beast. And those praying said, "Who is like this beast and who is able to battle with it?" [5][13:6] The beast was permitted to open its mouth to speak words of wonders and cursing until imprisoned for the time of forty-two months. [6][13:7] It opened its mouth to curse against 𐤉𐤄𐤅𐤄, and against those living in the heavens. [7][13:8] It was permitted to battle with the holy people but prevail over all the peoples and nations. [8][13:9] All those living on the earth prayed to it—all whose names not written in the Record of Lives belonging to the slain Lamb, who was from the beginning of the creation of the world. [9][13:10] He who has ears, hear! [10][13:11] If one drives another into captivity, he will go into captivity, and if one kills a soul by the sword, he will be killed by the sword. But with the holy ones there is hope and faith! [11][13:12]Then I saw another beast who came out of the ground. It had two horns like a lamb, and it was speaking like the dragon. [12][13:13] It did great wonders before the first beast. And it made those dwelling on the ground pray368 to the first beast, whose wounds were healed. [13][13:14] It made fire fall from the heavens before mankind. [14][13:15] It inflamed the children of mankind with signs and wonders. And it told those dwelling on the earth to make an idol of the beast, whose wounds from the sword were healed. [15][13:16] And it was permitted to give to the idol of the beast a spirit and a soul, so that it would be able to speak. And whoever did not want to pray to the idol of the beast would be killed. [16][13:17] It made them all—the great and the small, the wealthy and the poor, the slaves and the free—take a sign, in his right hand or in their foreheads, [17][13:18] so that the only one who has the sign in his hands, or forehead, or the name belonging to the beast, or the number of its name would be able to buy or sell. [18][13:19] Here is wisdom and understanding: Appoint one who understands, to calculate the number of the beast, for it is a number belonging to a person, for you will discover the sum is six hundred and sixty-six.
Footnotes
[13:1] This can also be "marched" indicating an anticipation of military stance.
[13:1] This word is feminine. So, every verb or adjective that refers to this noun, should be feminine. However, it is masculine all the way through. It is possible that חיה was considered a masculine word during the second temple time, and that would mean that there are no gender mismatches with the verb forms.
[13:1] We see the dragon [i.e. the sea monster] and the first beast coming out of the sea, both have 7 heads and 10 horns, which are the leaders [governments] of the nations coming together to overcome the earth. For it becomes clear, the dragon and the beast are the same (i.e. Satan) (Revelation 12:3 & 13:2). And isn't it appropriate that the sea monster comes out of the sea as described in this verse?
[13:2] The first use of this word is in Genesis 1:21 where Jewish Publication Society (JPS) translates it as "sea monster." Revelation 12:15 speaks of a "waters like a great sea from its mouth" so there is some association with the sea.
[13:2] Contrast with Revelation 12:10. See Genesius' explanation of this word גבורה comparing Judges 8:21 and Isaiah 36:5.
[13:2] The adjective and the noun must match in gender, number, and definiteness. When the adjective does not match the noun, it is called a "predicate adjective." A predicate adjective can be placed anywhere within the sentence. The sentence then becomes a nominal sentence and is translated as "Courage is great." However, it appears John is using this as an attributive adjective, and I have chosen to translate it as "great courage." There are many similar instances of this anomaly within this manuscript.
[13:4] See note for Revelation 12:3
[13:4] Revelation 13 begins with John taking a strong military stance on the sands of the sea. He is prepared for the battle that is about to begin. Then suddenly the beast (i.e. Satan) comes up out of the sea and is not in the likeness of a leopard, but in the likeness of a horse with legs and feet of a bear, and the mouth of a lion. Then the beast is allowed to battle with the people of 𐤉𐤄𐤅𐤄 but prevail over all the people of the earth (Revelation 13:7). And everyone who is not marked for 𐤉𐤄𐤅𐤄, are praying to the dragon which gives power to the beast. See Revelation 4:10 about praying (Hit'pael) and may possibly be dialoging with the beast that ultimately gives it power.
[13:4] The word ללחום [l'lchom] can mean "to eat" or "to battle." The first use of it for "to battle" is The Book of 1 Maccabees 9:30
[13:10] Jeremiah 15:2.
[13:11] See note for Revelation 12:3
[13:14] The Hebrew word for "idol" is פסל [pesel] and means that it was designed to be worshipped. And in Revelation 13:15, the pesel [idol] of the beast receives a spirit and soul and is able to speak. Therefore, if this is created by man, then this appears to hint of something similar to a hologram, or tangible hologram that could potentially manifest in every home.
[13:15] It is important to note that all sculptures were not created as pesels [idols]. But if a sculpture is worshipped or prayed to, then it becomes a pesel [i.e. idol]. Consider in Exodus 20 when the children of Israel complained about the manna, calling it "worthless," 𐤉𐤄𐤅𐤄 sent fiery serpents to bite the children of Israel, and many died. When they repented, Moses prayed and 𐤉𐤄𐤅𐤄 instructed Moses to make a bronze serpent on a pole so that when the children of Israel looked upon that bronze serpent, they would be healed. However, during the days of King Hezekiah of Judah, the children of Israel lost sight of 𐤉𐤄𐤅𐤄, burning incense (i.e., "making prayers," Revelation 8:4–5) to that serpent. And, Hezekiah, a righteous man, destroyed the serpent on the pole (for no one should pray to any object: Exodus 20:4–5, 2 Kings 18:1–4). Later, Yeshua said that He would be "raised up like the serpent on the pole," in John 3:14. It is also interesting to note that the word שףכ [kesef] in Numbers 21 and in Isiah 47:12 means, "sorceries," and the Greek equivalent word is φαρμακείᾳ [pharmakeia]. This seems to imply that pharmaceutical companies (having the logo of the serpent on the pole) seem to be a key player in the killing of the people (with their witchcraft) through pharmaceuticals when they pray (i.e. ask for help) to the pharmaceutical companies. See Revelation 18:23 for more details when the great city Babel is destroyed and her "witchcrafts" (i.e. pharmaceuticals) are no more.
[13:15] See Revelation 4:1 for the first use of this word. This word was crossed out in the Cochin Oo.1.16.2. appears to be an error and was corrected in the margin.
[13:16] The first use of this word סימן [siman] is translated as "omen" in the Mishnah, Berakhot [Blessings] dating from c. AD 190 to AD 230. This word is derived from the Greek word sīmā, "sign," "mark," or "omen." The Aramaic word is סימנא [sīmānā] and in Arabic ما سي [sīmā].
[13:16] This was translated as "sign" to depict the difference between it and the thaw [תב] mark mentioned in Revelation 7:3. The first publication found with this word is in the Mishnah, Berakhot published c.190–230 and was translated as "omen."
[13:17] The word "hand" is singular in the previous verse is plural in this verse while the word "foreheads" is plural in the previous verse but is singular in this verse.
 
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