Revelation 16:13

εἶδον. א reads ἐδόθη.

ἐκ … δράκοντος, καὶ … θηρίου. C omits the first clause, א* both.

13. καὶ εἶδον. Between the sixth and seventh seal, and between the sixth and seventh trumpet, there appears a vision which has nothing to do with the series in which it is inserted, but which marks the near approach of the final struggle between the kingdoms of light and darkness. We have this on the side of the former in the sealing of the Servants of God and the prophecy of the Two Witnesses: here we have it on the side of the latter in the vision of the three unclean spirits, which is also loosely attached to the context which it can scarcely be said to interrupt.

τοῦ ψευδοπροφήτου. Identified by Revelation 19:20 with the second beast of Revelation 13:11.

πνεύματα τρία�. This phrase is in the Gospels usually synonymous with “devils” or rather “demons” (whom there is little or no scriptural authority for identifying with fallen Angels, though Satan, St Matthew 12:24-30; Revelation 12:7 sqq., is ruler of both). Here the term “spirit” seems to be used rather in the sense of “inspiring power” of which the “demons” are the source—hence they are called in the next verse “spirits of demons.” See St John’s 1 Ephesians 4:3; 1 Timothy 4:1, which probably refer to the same order of things as this: also 1 Samuel 16:14 &c., 1 Kings 22:21 sqq.

ὡς βάτραχοι. The nominative would be quite regular after the full formula, καὶ εἶδον καὶ ἰδού. There may be a reference to the plague of Egypt, Exodus 8:2 sqq., but the parallel is not close. Frogs were proverbial for their constant and meaningless noise, which some think helps us to interpret the likeness. If so, one would be tempted to connect it with St Hippolytus’ view mentioned on Revelation 12:12.