TRV
Oecumenius
Medieval · AD 800–1500 · 987 passages across 19 books
Commentary
Revelation 13:18
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
Here it says is wisdom: let him calculate the number of the beast and through the calculation let him find it. For I will not say, it says, a foreign and unusual calculation, nor one named with concealment and doubling, but a calculation well-worn and known to men, which sums to the number six hundred sixty-six. This number also signifies many other proper and common names, and it also signifies these: as principal names Lampetis [Λαμπέτις], Benedictus [Βενέδικτος], Titan [Τιτάν]. For Titan is written with the letter iota, and in some cases it is written as a diphthong. For if Teitan [Τειτάν] is from teísis [τείσεως - tension], and the verb is teinō [τείνω], and the future tense will be tenô [τενῶ], it is reasonable to write it with a diphthong, as phteírō [φθείρω] from phthérō [φθερῶ], and speírō [σπείρω] from sperō [σπερῶ]. By form of address, however, the Victor [ὁ νικητής], for perhaps he so named himself, from whom the three horns, that is, having waged war against the kings, he will uproot. See what Daniel says about these things in his eighth vision: "He says that attention w…
Here it says is wisdom: let him calculate the number of the beast and through the calculation let him find it. For I will not say, it says, a foreign and unusual calculation, nor one named with concealment and doubling, but a calculation well-worn and known to men, which sums to the number six hundred sixty-six. This number also signifies many other proper and common names, and it also signifies these: as principal names Lampetis [Λαμπέτις], Benedictus [Βενέδικτος], Titan [Τιτάν]. For Titan is written with the letter iota, and in some cases it is written as a diphthong.
For if Teitan [Τειτάν] is from teísis [τείσεως - tension], and the verb is teinō [τείνω], and the future tense will be tenô [τενῶ], it is reasonable to write it with a diphthong, as phteírō [φθείρω] from phthérō [φθερῶ], and speírō [σπείρω] from sperō [σπερῶ]. By form of address, however, the Victor [ὁ νικητής], for perhaps he so named himself, from whom the three horns, that is, having waged war against the kings, he will uproot. See what Daniel says about these things in his eighth vision: "He says that attention was paid to its horns, that is, of the fourth beast; and behold, another little horn came up among them, and three of the horns that were before it were uprooted from its presence; and behold, eyes like the eyes of a man were in that horn, and a mouth speaking great things." (Dan. 7:8)
Then the unstable one [ὁ ἐπίσαλος], a wicked guide [κακὸς ὁδηγός], truly harmful [ἀληθὴς βλαβερός], ancient slanderer [πάλαι βάσκανος], an unjust lamb [ἀμνὸς ἄδικος]; for perhaps by these names he would be called by those opposing him. But he will not only not be ashamed to be called these things, he will also take pleasure in such labels, so as not to be embarrassed to call himself accordingly. Stitching such wicked and God-hating choices together, the wise apostle says: "whose glory is in their shame." (Philip. 3:19) Therefore, with many names having been found, the authority to attach the more fitting one rests with the one who wills it to the accursed one.
For if Teitan [Τειτάν] is from teísis [τείσεως - tension], and the verb is teinō [τείνω], and the future tense will be tenô [τενῶ], it is reasonable to write it with a diphthong, as phteírō [φθείρω] from phthérō [φθερῶ], and speírō [σπείρω] from sperō [σπερῶ]. By form of address, however, the Victor [ὁ νικητής], for perhaps he so named himself, from whom the three horns, that is, having waged war against the kings, he will uproot. See what Daniel says about these things in his eighth vision: "He says that attention was paid to its horns, that is, of the fourth beast; and behold, another little horn came up among them, and three of the horns that were before it were uprooted from its presence; and behold, eyes like the eyes of a man were in that horn, and a mouth speaking great things." (Dan. 7:8)
Then the unstable one [ὁ ἐπίσαλος], a wicked guide [κακὸς ὁδηγός], truly harmful [ἀληθὴς βλαβερός], ancient slanderer [πάλαι βάσκανος], an unjust lamb [ἀμνὸς ἄδικος]; for perhaps by these names he would be called by those opposing him. But he will not only not be ashamed to be called these things, he will also take pleasure in such labels, so as not to be embarrassed to call himself accordingly. Stitching such wicked and God-hating choices together, the wise apostle says: "whose glory is in their shame." (Philip. 3:19) Therefore, with many names having been found, the authority to attach the more fitting one rests with the one who wills it to the accursed one.
Revelation 14:1
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads.
The Lord is recorded in the Gospels as addressing the lawless among the Jews with the words: "Behold, your house is left to you desolate." (Matt. 23:38) For they were no longer worthy of divine visitation after the madness at the cross. How then does the Lord now appear from the vision standing on Mount Zion, as if from remorse? That the city of theirs and the temple and the whole people were left deserted, the Romans clearly showed, having burned the temple, set the cities on fire, laid waste all their land and sold even their mother-city into slavery. But now to show the Lord as having ascended to Mount Zion is to show the ultimate return of Israel through faith, and that the Lord will dwell among them and receive them. For this is what was proclaimed through Isaiah: "'The Savior will come to Zion, and he will turn ungodliness away from Jacob,' says the Lord." (Isa. 59:20-21) The prophet and the apostle agree with Isaiah; the one sings, "For you shall make them turn their back in your latter end, you will prepare their face," (Ps. 21:12) and the one writes, "when the full number of…
The Lord is recorded in the Gospels as addressing the lawless among the Jews with the words: "Behold, your house is left to you desolate." (Matt. 23:38) For they were no longer worthy of divine visitation after the madness at the cross. How then does the Lord now appear from the vision standing on Mount Zion, as if from remorse? That the city of theirs and the temple and the whole people were left deserted, the Romans clearly showed, having burned the temple, set the cities on fire, laid waste all their land and sold even their mother-city into slavery. But now to show the Lord as having ascended to Mount Zion is to show the ultimate return of Israel through faith, and that the Lord will dwell among them and receive them. For this is what was proclaimed through Isaiah: "'The Savior will come to Zion, and he will turn ungodliness away from Jacob,' says the Lord." (Isa. 59:20-21) The prophet and the apostle agree with Isaiah; the one sings, "For you shall make them turn their back in your latter end, you will prepare their face," (Ps. 21:12) and the one writes, "when the full number of the Gentiles has come in, then all Israel will be saved." (Rom. 11:25-26)
He says, and with him one hundred and forty-four thousand having the name of his Father written on their foreheads. Previously he called the one hundred and forty-four thousand the twelve thousand believers from each of the twelve tribes of Israel. (see Rev. 7:4-8) Does he then also now speak about these? I do not think so; for neither did he name them with the article [the], for he did not say "the one hundred forty-four thousands," but only "one hundred forty-four thousands"; nor does he testify that they have also kept their virginity. For virginity was not held in special esteem among Israel, as later it was neglected among the Gentiles; so that those here named must be considered as mixed from both Israel and the Gentiles, and in fact mostly from the Gentiles.
But to have the name of the Father and of his Son written indicates that they are endowed with some divine glory.
He says, and with him one hundred and forty-four thousand having the name of his Father written on their foreheads. Previously he called the one hundred and forty-four thousand the twelve thousand believers from each of the twelve tribes of Israel. (see Rev. 7:4-8) Does he then also now speak about these? I do not think so; for neither did he name them with the article [the], for he did not say "the one hundred forty-four thousands," but only "one hundred forty-four thousands"; nor does he testify that they have also kept their virginity. For virginity was not held in special esteem among Israel, as later it was neglected among the Gentiles; so that those here named must be considered as mixed from both Israel and the Gentiles, and in fact mostly from the Gentiles.
But to have the name of the Father and of his Son written indicates that they are endowed with some divine glory.
Revelation 14:2
And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
And I heard, he says, a voice like harpists singing a new song before the throne and the living creatures and the elders. The music pleasing to God and harmony of the song is indicated by the sound going forth as of those playing the harp; for if praise is not beautiful in the mouth of a sinner according to what is written (Sir. 15:9), certainly it is beautiful and melodious in the mouth of the righteous.
Revelation 14:3
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
And, he says, no one was able to learn the song except the hundred forty-four thousand who had been redeemed from the earth. But I suppose that no one could hear the mysteries of the new song except those who were deemed worthy to sing them; for knowledge is to each according to the proportion of purity; for the Lord says many dwelling places, namely rewards of good things, from my Father. (Jn. 14:2)
Revelation 14:4
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
He says they were redeemed by the blood of Christ. For the precious blood of Christ has been poured out for all people, yet for some in vain, those who, though able to attain salvation from here, voluntarily deprived themselves of it, of whom the Lord, reproving them through the prophet, says, "What profit is there in my blood in my going down into corruption?" (Ps. 30:9) But concerning those who have been saved and justified, of whom these are the first fruits and the first installment, about whom the present discourse is, and very profitably, and to such a degree as no one could say how great.
Revelation 14:5
And in their mouth was found no guile: for they are without fault before the throne of God.
These are, he says, the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes. These were purchased from among men, a first fruits to God and to the Lamb, and in their mouth no lie was found. They are blameless, as the discourse of contemplation testifies to those who are in Christ, being far superior to and beyond the human nature.
Revelation 14:6
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
The brilliant and lofty mid-heaven is by nature an emblem of the glorious angel. But he possessed an eternal gospel; for from eternity the lesson is salvation: to fear the Lord, since "the fear of God is the beginning of wisdom," (Prov. 1:7) and love is the end (see 1 Tim. 1:5). Yet he says the cruel and soul-destroying beast, the Antichrist, must not be feared, even if he threatens and acts more harshly.
Revelation 14:7
Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
He says, because the hour of his judgment has come, he will render justice unlike anything even he who terrifies those on earth has done.
And worship him who made, he says, the one who made all creation, and not the deceitful and God-hating Devil.
And worship him who made, he says, the one who made all creation, and not the deceitful and God-hating Devil.
Revelation 14:8
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
I suppose Babylon to mean the confusion of present life and the vain temptation; for Babylon is interpreted as confusion and the frenzy of idolaters. And it is made majestic by names, called by them enthusiasm. But if you even perceive Babylon as sensible, you would not stray from the present aim.
And the wine, he says, of the wrath of her fornication, apostasy from God according to the written word: "you have destroyed all who commit fornication from you," (Ps. 72:27) which fornication brings darkness to the nature of reason; for who of a sound mind would choose to worship with wood and stones, and to call the spirit away from God? About this matter was the wine spoken of, "the wine being the wrath of dragons; and the wrath of asps is incurable." (Deut. 32:33) This Babylon first drank of the deadly wine herself, and thereafter all the nations whom she ruled she compelled to drink.
And the wine, he says, of the wrath of her fornication, apostasy from God according to the written word: "you have destroyed all who commit fornication from you," (Ps. 72:27) which fornication brings darkness to the nature of reason; for who of a sound mind would choose to worship with wood and stones, and to call the spirit away from God? About this matter was the wine spoken of, "the wine being the wrath of dragons; and the wrath of asps is incurable." (Deut. 32:33) This Babylon first drank of the deadly wine herself, and thereafter all the nations whom she ruled she compelled to drink.
Revelation 14:9
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
The third angel forbids people from worshiping the beast and from receiving its mark. For to worship someone as a god other than the true and living God is most impious.
Revelation 14:10
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
And he says that he will drink of the wine of the wrath of God, which is mixed undiluted in the cup of His anger. The glorious David also remembers this cup and the wine, saying that "a cup is in the hand of the Lord, full of wine mixed undiluted, and he inclined from it to this: but the cluster of its vintage was not emptied; all the sinners of the earth shall drink." (Ps. 74:9) He says that the wrath of God is wine, not making the metaphor from joy but from darkening and from the change by which those controlled by the wrath of God are restrained. He says of the mixed thing that it is undiluted. That is, mixed in an undiluted way; for the wrath of God has been mixed with generosity and goodness, it has been mixed undiluted; for there is no equality between anger and goodness, but generosity far outweighs. For if there were equality of both the wrath of the righteous and the goodness, not every living thing would have endured. Knowing this, the prophet said, "If iniquity be observed, Lord, Lord, who will stand before you?" (Ps. 130:3) But since goodness is diverse in the cup of God…
And he says that he will drink of the wine of the wrath of God, which is mixed undiluted in the cup of His anger. The glorious David also remembers this cup and the wine, saying that "a cup is in the hand of the Lord, full of wine mixed undiluted, and he inclined from it to this: but the cluster of its vintage was not emptied; all the sinners of the earth shall drink." (Ps. 74:9) He says that the wrath of God is wine, not making the metaphor from joy but from darkening and from the change by which those controlled by the wrath of God are restrained.
He says of the mixed thing that it is undiluted. That is, mixed in an undiluted way; for the wrath of God has been mixed with generosity and goodness, it has been mixed undiluted; for there is no equality between anger and goodness, but generosity far outweighs. For if there were equality of both the wrath of the righteous and the goodness, not every living thing would have endured. Knowing this, the prophet said, "If iniquity be observed, Lord, Lord, who will stand before you?" (Ps. 130:3) But since goodness is diverse in the cup of God beyond righteous anger, he again spoke mysteriously, saying: "Merciful is the Lord and just, and our God has mercy." (Ps. 116:5) Having arranged his justice in the middle, so that, by the surrounding compassion being constrained and not forgiven, it may work its proper effects; and this is proper to justice, to give to each according to merit. Having once remembered the wine and therefore called forth the anger, he persisted in that course and named the cup the portion given by the hand of God to sinners. But someone may perhaps say, how do you call the mercy of God many in that judgment at the time when the vision delivered to us, having descended a little, declared that the punishments of those being punished are eternal?
He says of the mixed thing that it is undiluted. That is, mixed in an undiluted way; for the wrath of God has been mixed with generosity and goodness, it has been mixed undiluted; for there is no equality between anger and goodness, but generosity far outweighs. For if there were equality of both the wrath of the righteous and the goodness, not every living thing would have endured. Knowing this, the prophet said, "If iniquity be observed, Lord, Lord, who will stand before you?" (Ps. 130:3) But since goodness is diverse in the cup of God beyond righteous anger, he again spoke mysteriously, saying: "Merciful is the Lord and just, and our God has mercy." (Ps. 116:5) Having arranged his justice in the middle, so that, by the surrounding compassion being constrained and not forgiven, it may work its proper effects; and this is proper to justice, to give to each according to merit. Having once remembered the wine and therefore called forth the anger, he persisted in that course and named the cup the portion given by the hand of God to sinners. But someone may perhaps say, how do you call the mercy of God many in that judgment at the time when the vision delivered to us, having descended a little, declared that the punishments of those being punished are eternal?
Revelation 14:11
And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
For what does he say? And the smoke of their torment ascends forever and ever; and they have no rest day or night. To whom would one say this? "Is it, O man, to be tormented eternally and not suffer according to due merit?" For what? If someone is worthy of fire and darkness, and is condemned into darkness, and is punished merely in this, by not being in participation of God's goods, and is pained only by that, and not punished sensibly. But he says that the smoke of torment that ascends is the anguish of sinners, poured out below in weeping to the outside.
Revelation 14:12
Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Therefore, he says: Here is the patience of the saints. He says that in that time of the Antichrist, and in that temptation it is shown forth. For as great as the danger and the affliction then, so great a need of perseverance. Then the discourse is shaped as if from a question. And who, he says, are those whom you call holy and patient?
He says: those who keep the commandments of God and the faith of Jesus. For such people, even when trials and death are present, will set everything second to the faith and love of God.
He says: those who keep the commandments of God and the faith of Jesus. For such people, even when trials and death are present, will set everything second to the faith and love of God.
Revelation 14:13
And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
Blessed are those who are not permitted to worship the image of the beast nor to receive the mark upon their forehead and their hand, and because of this are put to death; for these, having taken up the crown of martyrdom, attain the same end as the other martyrs.
Revelation 14:14
And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
He sees the Lord who was worthy to become the Son of man, riding a cloud. It was truly a cloud, since the Gospel also says this, that which I have offered as demonstration above is of some angelic power; or it is written, "and he mounted upon the cherubim and flew; he sped upon the wings of the wind." (Ps. 18:10) He calls the angels a cloud, because of the loftiness and exalted nature and worth of their being; or at least he calls the Mother of God a cloud upon whom honor rests, and this mother according to the flesh; for so Isaiah likewise foresees her, saying, "Behold, the Lord sits upon a swift cloud, and he will come into Egypt, and the idols of Egypt shall tremble before his face." (Isa. 19:1) Interpreting this statement, Aquila says that the cloud is of light thickness; thick, as I think, because it is human and flesh, but light because it is pure and blameless and not burdened by any sin, and also because of the exalted and heaven-reaching nature of the soul. Therefore, you should understand the cloud; white because of the purity and the luminous appearance of the things perce…
He sees the Lord who was worthy to become the Son of man, riding a cloud. It was truly a cloud, since the Gospel also says this, that which I have offered as demonstration above is of some angelic power; or it is written, "and he mounted upon the cherubim and flew; he sped upon the wings of the wind." (Ps. 18:10) He calls the angels a cloud, because of the loftiness and exalted nature and worth of their being; or at least he calls the Mother of God a cloud upon whom honor rests, and this mother according to the flesh; for so Isaiah likewise foresees her, saying, "Behold, the Lord sits upon a swift cloud, and he will come into Egypt, and the idols of Egypt shall tremble before his face." (Isa. 19:1) Interpreting this statement, Aquila says that the cloud is of light thickness; thick, as I think, because it is human and flesh, but light because it is pure and blameless and not burdened by any sin, and also because of the exalted and heaven-reaching nature of the soul. Therefore, you should understand the cloud; white because of the purity and the luminous appearance of the things perceived.
But the crown signifies the kingdom of our Lord Jesus Christ; for Christ is King of both the spiritual and the sensible, and the crown of gold, from the precious things among us, sets forth the splendor of the kingdom.
And the sickle shown in his hand plainly indicates that in his power he sits over the end of the age.
But the crown signifies the kingdom of our Lord Jesus Christ; for Christ is King of both the spiritual and the sensible, and the crown of gold, from the precious things among us, sets forth the splendor of the kingdom.
And the sickle shown in his hand plainly indicates that in his power he sits over the end of the age.
Revelation 14:15-16
And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
And the angel said to him, Send forth your sickle, and reap: for the time to reap is come; for the harvest of the earth is ripe. And he says he cast his sickle upon the earth and it was reaped? A harvest is often spoken of in the Gospels; "but the workers are few." (Matt. 9:37; Luke 10:2) There, the harvest signified the gathering of the faithful; here, it signifies the end of humanity, so that if any in them were chaff, unripe and worthy of fire, it would be delivered to the fire.
Revelation 14:17
And another angel came out of the temple which is in heaven, he also having a sharp sickle.
The angel who has the sickle, who came forth from the heavenly temple, is himself also a minister and servant of the coming end. Being heavenly and a minister of God, having come forth from the heavenly temple he is described.
Revelation 14:18
And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
And another, it is said, an angel from the altar who had power over fire. And this, I understand, is appointed for the punishment of the ungodly. Then he says, send and gather the clusters of the vine of the earth. Now the previously mentioned (Rev. 14:15) harvest represents the righteous and the sinners being gathered together at the same time, whose separation "the Lord's winnowing fan will make, who will thoroughly cleanse his threshing floor; and he will gather the wheat into the storehouse, but the chaff he will burn with unquenchable fire," as is said in the Gospels. (Matt. 3:12; Luke 9:17) But the vintage of the grapes plainly signifies the very lawless ones, from their drunkenness and the madness of the vision depicting them; and it is clear from these that neither the Lord deems them worthy to be gathered as the former, but some of the angels, and they are immediately cast out into the winepress of the wrath of God, not being granted defense nor asked, nor brought to judgment, as sinners also are introduced in the Gospels (Matt. 25:46; Luke 16:19-31), for whom the inexhaust…
And another, it is said, an angel from the altar who had power over fire. And this, I understand, is appointed for the punishment of the ungodly.
Then he says, send and gather the clusters of the vine of the earth. Now the previously mentioned (Rev. 14:15) harvest represents the righteous and the sinners being gathered together at the same time, whose separation "the Lord's winnowing fan will make, who will thoroughly cleanse his threshing floor; and he will gather the wheat into the storehouse, but the chaff he will burn with unquenchable fire," as is said in the Gospels. (Matt. 3:12; Luke 9:17) But the vintage of the grapes plainly signifies the very lawless ones, from their drunkenness and the madness of the vision depicting them; and it is clear from these that neither the Lord deems them worthy to be gathered as the former, but some of the angels, and they are immediately cast out into the winepress of the wrath of God, not being granted defense nor asked, nor brought to judgment, as sinners also are introduced in the Gospels (Matt. 25:46; Luke 16:19-31), for whom the inexhaustible and unshared cause has become the reason of punishment. Concerning these things I think the prophet says that "the wicked shall not be raised in judgment." (Ps. 1:5) He has appropriately called the punishment a winepress by the metaphor of grapes and the harvest.
Then he says, send and gather the clusters of the vine of the earth. Now the previously mentioned (Rev. 14:15) harvest represents the righteous and the sinners being gathered together at the same time, whose separation "the Lord's winnowing fan will make, who will thoroughly cleanse his threshing floor; and he will gather the wheat into the storehouse, but the chaff he will burn with unquenchable fire," as is said in the Gospels. (Matt. 3:12; Luke 9:17) But the vintage of the grapes plainly signifies the very lawless ones, from their drunkenness and the madness of the vision depicting them; and it is clear from these that neither the Lord deems them worthy to be gathered as the former, but some of the angels, and they are immediately cast out into the winepress of the wrath of God, not being granted defense nor asked, nor brought to judgment, as sinners also are introduced in the Gospels (Matt. 25:46; Luke 16:19-31), for whom the inexhaustible and unshared cause has become the reason of punishment. Concerning these things I think the prophet says that "the wicked shall not be raised in judgment." (Ps. 1:5) He has appropriately called the punishment a winepress by the metaphor of grapes and the harvest.
Revelation 14:20
And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.
And he says the winepress was trodden outside of the city; for it was not lawful that those being punished should receive the returns of evils and defile the joy of the holy ones in the heavenly Jerusalem, which has been called out, through sympathy for those rightly punished, not that a great chasm does not separate the pious from the impious according to the words of the patriarch Abraham, which he made toward the rich in the Gospels. (Luke 16:26) And blood, it says, flowed from the winepress. He rightly said blood, to show that having spoken of a cluster of grapes he had spoken metaphorically, since indeed the sufferers and the thrashers were people, and they thresh with the bridles of horses for a thousand six hundred stadia, he says. Certain horses of God are handed over to us in the divine Scripture, signifying angelic power that holds God's dominion; for he says in the Song of Songs to the bride, "The heavenly bridegroom I likened to my horse in Pharaoh's chariot, the near one, my near one." (Song 1:9) And the prophet Habakkuk sings to God that he will "mount upon your horses…
And he says the winepress was trodden outside of the city; for it was not lawful that those being punished should receive the returns of evils and defile the joy of the holy ones in the heavenly Jerusalem, which has been called out, through sympathy for those rightly punished, not that a great chasm does not separate the pious from the impious according to the words of the patriarch Abraham, which he made toward the rich in the Gospels. (Luke 16:26)
And blood, it says, flowed from the winepress. He rightly said blood, to show that having spoken of a cluster of grapes he had spoken metaphorically, since indeed the sufferers and the thrashers were people, and they thresh with the bridles of horses for a thousand six hundred stadia, he says. Certain horses of God are handed over to us in the divine Scripture, signifying angelic power that holds God's dominion; for he says in the Song of Songs to the bride, "The heavenly bridegroom I likened to my horse in Pharaoh's chariot, the near one, my near one." (Song 1:9) And the prophet Habakkuk sings to God that he will "mount upon your horses, and your cavalry is salvation." (Hab. 3:8) The Revelation says that the bridles of these horses are wet with the blood of sinners, not nearby but standing apart by length; and the whole statement is figurative, the riddle showing that the blood is so great. For those who travel the broad way are far more numerous than those on the narrow and pressed path (Matt. 7:14), just as those bridles might well be soaked from the horses set over punishment, whether of angels or whatever else.
And blood, it says, flowed from the winepress. He rightly said blood, to show that having spoken of a cluster of grapes he had spoken metaphorically, since indeed the sufferers and the thrashers were people, and they thresh with the bridles of horses for a thousand six hundred stadia, he says. Certain horses of God are handed over to us in the divine Scripture, signifying angelic power that holds God's dominion; for he says in the Song of Songs to the bride, "The heavenly bridegroom I likened to my horse in Pharaoh's chariot, the near one, my near one." (Song 1:9) And the prophet Habakkuk sings to God that he will "mount upon your horses, and your cavalry is salvation." (Hab. 3:8) The Revelation says that the bridles of these horses are wet with the blood of sinners, not nearby but standing apart by length; and the whole statement is figurative, the riddle showing that the blood is so great. For those who travel the broad way are far more numerous than those on the narrow and pressed path (Matt. 7:14), just as those bridles might well be soaked from the horses set over punishment, whether of angels or whatever else.
Revelation 15:1
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
He saw, he says, seven angels having seven plagues. Seven, he says, are the many, the ones prepared against the sinners, by which the wrath of God receives its completion.