Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, "the image of Him that created him;" i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ image in Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, "Phaedo," 99); and the statue or image of the beast in this passage, are εἰκών.

The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1.

The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών image as assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likeness, as implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God.

The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4.

This is supposed by some to refer to the tricks of pagan priests in making pictures and statues appear to speak.

The word occurs frequently in Revelation, and only once elsewhere (Acts 17:29) on which see note. Commentators find illustrations in the brand set upon slaves by their masters, or upon soldiers by their monarchs, and in the branding of slaves attached to certain temples. Herodotus describes a temple to Hercules at the Canopic mouth of the Nile, and says: "If a slave runs away from his master, and taking sanctuary at this shrine gives himself up to the God, and receives certain sacred marks upon his person, whosoever his master may be, he cannot lay hand on him" (ii., 113). In the treatise "concerning the Syrian goddess" falsely attributed to Lucian, it is said of the slaves of the temple, "all are branded, some upon the wrist and some upon the neck." Paul, in Galatians 6:17, applies the word for these brands, στίγματα, to the marks of Christ's service which he bears in his body. In 3 Macc. 2:29, we read that Ptolemy Philopator required all the Jews of Alexandria to be registered among the common people; and that those who were thus registered were to be marked (χαράσεσθαι) on their persons by the ivy-leaf symbol of Dionysus (Bacchus). In Leviticus 19:28, the Israelites are forbidden to make cuttings in their flesh for the dead and to print marks (γράμματα στικτὰ) upon themselves.

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 the beginning. 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."

Directing attention to the challenge which follows.

Count (ψηφισάτω)

See on Luke 14:28.

The number of a man

It is counted as men usually count. Compare Revelation 21:17, and a man's pen, Isaiah 8:1. Some explain, a symbolical number denoting a person.

Six hundred threescore and six (χ. ξ. ς')

Each letter represents a component of the whole number: χ equals 600; ξ equals 60; ς' equals 6. In the earlier MSS: it is written in full, ἑξακόσιοι ἑξήκοντα ἐξ. The method of reading generally adopted is that known as the Ghematria of the Rabbins, or in Greek, ἰσοψηφία numerical equality, which assigns each letter of a name its usual numerical value, and gives the sum of such numbers as the equivalent of the name. Thus, in the Epistle of Barnabas, we are told that the name Ἱησοῦς Jesus is expressed by the number 888. Ι equals 10; η equals 8; σ equals 200; ο equals 70; υ equals 400; σ equals 200. The majority of the commentators use the Greek alphabet in computation; others, however, employ the Hebrew; while a third class employ the Roman numerals.

The interpretations of this number form a jungle from which escape is apparently hopeless. Reuss says: "This famous number has been made to yield almost all the historical names of the past eighteen centuries: Titus, Vespasian, and Simon Gioras; Julian the Apostate and Genseric; Mahomet and Luther; Benedict IX. and Louis XV.; Napoleon I. and the Duke of Reichstadt; and it would not be difficult, on the same principles, to read in it one another's names." Some of the favorite names are Λατεῖνος, Latinus, describing the common character of the rulers of the former pagan Roman Empire: Nero Caesar; Diocletian; χς' the name of Christ abridged, and ξ the emblem of the serpent, so that the sublimated sense is the Messiah of Satan.

Read "the lamb." See Revelation 5:6.

Stood (ἑστηκὸς)

The participle, standing, as Rev.

His Father's name

Add αὐτοῦ καὶ τὸ ὄνομα His and the name, and render as Rev., His name and the name of His Father.

The Adoration of the Lamb is the subject of the great altar piece in the church of St. Bavon at Ghent, by John and Hubert Van Eyck. The scene is laid in a landscape. The background is formed by a Flemish city, probably intended to represent Jerusalem, and by churches and monasteries in the early Netherland style. The middle ground is occupied by trees, meadows, and green slopes. In the very center of the picture a square altar is hung with red damask and covered with a white cloth. Here stands a lamb, from whose breast a stream of blood issues into a crystal glass. Angels kneel round the altar with parti-colored wings and variegated dresses, many of them praying with joined hands, others holding aloft the emblems of the passion, two in front waving censers. From the right, behind the altar, issues a numerous band of female saints, all in rich and varied costumes, fair hair floating over their shoulders, and palms in their hands. Foremost may be noticed Sta. Barbara and Sta. Agnes. From the left advance popes, cardinals, bishops, monks, and minor clergy, with crosiers, crosses, and palms. In the center, near the base, a small octagonal fountain of stone projects a stream into a clear rill. Two groups are in adoration on each side of the fountain, - on the right, the twelve apostles kneeling barefoot, and an array of popes, cardinals, and bishops, with a miscellaneous crowd of church-people; on the left, kings and princes in various costumes. They are surrounded by a wilderness of flowering shrubs, lilies, and other plants. On the wings of the picture numerous worshippers move toward the place of worship, - crusaders, knights, kings, and princes, including the figures of the two artists on horseback. "Here, approaching from all sides, are seen that 'great multitude of all nations and hundreds and people and tongues' - the holy warriors and the holy pilgrims, coming in solemn processions from afar - with other throngs already arrived in the celestial plain, clothed in white robes, and holding palms in their hands. Their forms are like unto ours; the landscape around them is a mere transcript of the sweet face of our outer nature; the graceful wrought-iron fountain in the midst is such an one as still sends forth its streams in an ancient Flemish city; yet we feel these creatures to be beings from whose eyes God has wiped away all tears - who will hunger and thirst no more; our imagination invests these flowery meads with the peace and radiance of celestial precincts, while the streams of the fountain are converted into living waters, to which the Lamb Himself will lead His redeemed. Here, in short, where all is human and natural in form, the spiritual depths of our nature are stirred" (Mrs. Jameson, "History of Our Lord," ii., 339).

The correct reading is, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν and the voice which I heard (was) as (the voice) of harpers. Κιθαρῳδός is from κιθάρα a harp (see on Revelation 5:8) and ᾠδός a singer. Properly, one who sings, accompanying himself on the harp.

Rev., living creatures. See on Revelation 4:6.

Redeemed (ἠγορασμένοι)

Rev., correctly, purchased.

The verb means properly to besmear or besmirch, and is never used in a good sense, as μιαίνειν (John 18:28; Jde 1:8), which in classical Greek is sometimes applied to staining with color. See on 1 Peter 1:4.

Virgins (παρθένοι)

Either celibate or living in chastity whether in married or single life. See 1 Corinthians 7:1-7, 1 Corinthians 7:29; 2 Corinthians 11:2.

First-fruits (ἀπαρχὴ)

See on James 1:18.

Read ψεῦδος lie.

Without fault (ἄμωμοι)

Rev., blemish. See on 1 Peter 1:19.

Before the throne of God

Omit.

Rev., in mid-heaven. See on Revelation 8:13.

The everlasting Gospel (εὐαγγέλιον αἰώνιον)

No article. Hence Rev., an eternal Gospel. Milligan thinks this is to be understood in the same sense as prophesying (Revelation 10:11). Αἰώνιον includes more than mere duration in time. It is applied to that of which time is not a measure. As applied to the Gospel it marks its likeness to Him whose being is not bounded by time.

To preach unto (εὐαγγελίσαι ἐπὶ)

Rev., proclaim, which is better, because more general and wider in meaning. Ἑπί which is omitted from the Rec. Tex. is over, throughout the extent of. Compare Matthew 24:14.

That dwell (κατοικοῦντας)

Read καθημένους that sit. So Rev., in margin. Compare Matthew 4:16; Luke 1:79.

Add δεύτερος a second.

Is fallen (ἔπεσεν)

Lit., fell. The prophetic aorist expressing the certainty of the fall. Compare Isaiah 21:9; Jeremiah 51:7, Jeremiah 51:8.

Add ἄλλος another. Rev., another angel, a third.