THE FATHERS

OF THE CHURCH
A N E W T R A N SL AT ION

VOLU M E 134
 THE FATHERS
OF THE CHURCH
A N E W T R A N SL AT ION

EDI TOR I A L B OA R D

David G. Hunter
University of Kentucky
Editorial Director

Andrew Cain William E. Klingshirn

University of Colorado The Catholic University of America
Brian Daley, S.J. Joseph T. Lienhard, S.J.
University of Notre Dame Fordham University
Mark DelCogliano Rebecca Lyman
University of St. Thomas Church Divinity School of the Pacific
Susan Ashbrook Harvey Wendy Mayer
Brown University Australian Catholic University
Robert A. Kitchen
Sankt Ignatios Theological Academy

Trevor Lipscombe
Director, The Catholic University of America Press

F OR M ER EDI T OR I A L DI R E C T OR S
Ludwig Schopp, Roy J. Deferrari, Bernard M. Peebles,
Hermigild Dressler, O.F.M., Thomas P. Halton

Carole Monica C. Burnett, Staff Editor

 TYCONIUS
EXPOSITION OF THE
A POCALY PSE

Translated by

F R A NCIS X. GUMER LOCK

University of Colorado, Colorado Springs

With introduction and notes by

DAV ID C . ROBINSON
Westminster Chapel, Toronto

THE CATHOLIC UNIVERSITY OF AMERICA PRESS

Washington, D.C.
 Copyright © 2017
THE CATHOLIC UNIVERSITY OF AMERICA PRESS
All rights reserved
Printed in the United States of America

The paper used in this publication meets the minimum requirements

of the American National Standards for Information Science—
Permanence of Paper for Printed Library Materials,
ANSI z39.48 - 1984.
∞

The quotation from Ephesians 3 in note 105 to Book 3 of the

translated work in this volume is taken from the Revised Standard
Version of the Bible, copyright 1952 [2nd edition, 1971] by the
Division of Christian Education of the National Council of
the Churches of Christ in the United States of America.
Used by permission.
All rights reserved.

L ibr a ry of Congr ess C ata l ogi ng -i n -Pu bl ic at ion Data

Names: Ticonius, active 4th century, author. | Gumerlock, Francis X.,
translator. | Robinson, David C., 1978– editor.
Title: Exposition of the Apocalypse / Tyconius ; translated by
Francis X. Gumerlock, University of Colorado, Colorado Springs ;
with introductionand notes by David C. Robinson, Westminster
Chapel, Toronto. Other titles: Commentarius in Apocalypsin. English
Description: Washington, D.C. : The Catholic University of America
Press, 2017. | Series: The Fathers of the church, a new translation ;
Volume 134 | Includes bibliographical references and index.
Identifiers: L CCN 2016050145 | ISBN 9780813229560
(cloth : alk. paper) Subjects: L CSH: Bible. Revelation—
Commentaries—Early works to 1800. Classification:
L CC BS2825 .T54513 2017 | DDC 228/.07—dc23 LC record available at
https://lccn.loc.gov/2016050145
Francis X. Gumerlock dedicates this book
to Kenneth B. Steinhauser.

David C. Robinson dedicates this book

to the memory of Pamela Bright.
 C ON T E N T S

Acknowledgments ix
Abbreviations xi
Select Bibliography xiii

INTRODUCTION
Introduction 3
1. Research on Tyconius’s Exposition of the
Apocalypse 5
2. Following the Logic of the Mystic Rules 6
3. Summary of the Seven Mystic Rules 8
4. Tyconius’s Commentary on the Apocalypse 15

EXPOSITION OF THE
APOCALYPSE
Book One 27
Book Two 62
Book Three 90
Book Four 120
Book Five 141
Book Six 160
Book Seven 173

INDICES
General Index 191
Index of Holy Scripture 199
 AC K NOW L E D G M E N T S

From Francis X. Gumerlock: Special thanks to Fr. Kenneth B.

Steinhauser, my professor and dissertation advisor at Saint Louis
University, who modeled patristic scholarship and good teach-
ing, and whose work on Tyconius was foundational. Thanks to
Professor Mary France, teacher of classics at Colorado Univer-
sity in Colorado Springs, for her helpful suggestions regarding
this translation. Many thanks to the board of Providence Theo-
logical Seminary for their generous support of my work on this
project during the 2012–2013 school year. Finally, many thanks
to Carole Monica C. Burnett for her helpful suggestions and ex-
cellent editorial work on the translation.
From David C. Robinson: This book is dedicated to the mem-
ory of Pamela Bright, who first introduced me to Tyconius and
whose commitment to scholarship and the church encouraged
me in my own work in both the academy and the church. I am
also grateful to Frank Gumerlock for his partnership and pa-
tience and to my wife Megan and three children, Samuel, Leah,
and Lucas, who did not mind sharing the dinner table with piles
of Latin texts, translations, and notes.

ix
 A BBR E V I AT ION S

ACT Ancient Christian Texts (Downers Grove, Illinois)

ANF Ante-Nicene Fathers (repr. Grand Rapids, Michigan)
CCSL Corpus Christianorum, Series Latina (Turnhout)
CSEL Corpus Scriptorum Ecclesiasticorum Latinorum (Vienna)
LXX Septuagint
RSV Revised Standard Version (Bible)
SC Sources Chrétiennes (Paris)

xi
BIBLIOGRAPHY
BIBLIOGRAPHY

S E L EC T BI BL IO G R A PH Y

Editions of Primary Sources

Tyconii Afri Expositio Apocalypseos. Edited by Roger Gryson. Corpus Christiano-
rum Series Latina 107A. Turnhout: Brepols, 2011.
Tyconius: Le livre des règles. Latin and French. Introduction, notes, and
translation by Jean-Marc Vercruysse. Sources Chrétiennes 488. Paris: Les
Éditions du Cerf, 2004.
Gryson, Roger. “Fragments inédits du Commentaire de Tyconius sur l’Apoca-
lypse.” Revue bénédictine 107 (1997): 189–226.
The Turin Fragments of Tyconius’ Commentary on Revelation. Edited by Francesco
Lo Bue. Texts and Studies: Contributions to Biblical and Patristic Litera-
ture, New Series 7. Cambridge: Cambridge University Press, 1963.
The Book of Rules of Tyconius Newly Edited from the Mss.: With an Introduction and
an Examination Into the Text of the Biblical Quotations. Edited by F. C. Burkitt.
Cambridge: The University Press, 1894.

Translations of Primary Sources

Tyconius: Commentaire de l’Apocalypse. Translated by Roger Gryson. Corpus
Christianorum in Translation 10. Turnhout, Belgium: Brepols, 2011.
Tyconius: The Book of Rules. Latin and English. Introduction, notes, and trans-
lation by William S. Babcock. Society of Biblical Literature: Texts and
Translations 31. Atlanta: Scholars Press, 1989.
“Tyconius: The Book of Rules, I–III.” In Biblical Interpretation in the Early
Church, edited and translated by Karlfried Froehlich. Sources of Early
Christian Thought, 104–32. Philadelphia: Fortress Press, 1984.
Anderson, Douglas Leslie. “The Book of Rules of Tyconius: An Introduction
and Translation.” Ph.D. diss. Louisville, Kentucky: Southern Baptist Theo-
logical Seminary, 1974.

Secondary Literature
Bright, Pamela. The Book of Rules of Tyconius: Its Purpose and Inner Logic. Chris-
tianity and Judaism in Antiquity 2. Notre Dame, IN: University of Notre
Dame Press, 1988.
———. “The Church and the ‘Mystery of Iniquity’: Old Testament Prophecy
in Fourth Century African Exegesis.” Consensus 23, no. 1 (1997): 39–49.
———. “‘The Preponderating Influence of Augustine’: A Study of the Epit-

xiii
xiv BIBLIOGRAPHY
omes of the Book of Rules of the Donatist Tyconius.” In Augustine and the
Bible, edited and translated by Pamela Bright, 109–28. Notre Dame, IN:
University of Notre Dame Press, 1999.
———. “‘The Spiritual World, Which is the Church’: Hermeneutical Theory
in the Book of Rules of Tyconius.” Studia Patristica 22 (1989): 213–18.
Camastra, Palma. Il Liber regularum di Ticonio: Contributo alla lettura. Collana
“Tradizione e Vita” 8. Rome: Edizioni Vivere In, 1998.
Dulaey, Martine. “L’Apocalypse: Augustin et Tyconius.” In Saint Augustin et la
Bible, edited by Anne-Marie la Bonnardière, 369–86. Paris: Beauchesne,
1986.
Forster, Karl. “Die ekklesiologische Bedeutung des corpus-Begriffes im
Liber Regularum des Tyconius.” Münchener theologische Zeitschrift 7, no. 3
(1956): 173–83.
Gaeta, Giancarlo. “Il Liber Regularum di Ticonio. Studio sull’ermeneutica
scritturistica.” Annali di Storia dell’Esegesi 5 (1988): 103–24.
———. “Le Regole per l’interpretazione della Scrittura da Ticonio ad Aogosti-
no.” Annali di Storia dell’Esegesi 4 (1987): 109–18.
Gryson, Roger. “Les commentaires patristiques latins de l’Apocalypse.” Revue
théologique de Louvain 28 (1997): 305–37, 484–502.
Hahn, Traugott. Tyconius-Studien: Ein Beitrag zur Kirchen- und Dogmengeschichte
des 4. Jahrhunderts. Studien zur Geschichte der Theologie und der Kirche,
Band VI, Heft 2. Aalen: Scientia Verlag, 1971; Neudruck der Ausgabe
Leipzig, 1900.
Haussleiter, Johannes. “Die Kommentare des Victorinus, Tichonius und Hier-
onymus zur Apocalypse.” Zeitschrift für Kirchliche Wissenschaft und Kirchliches
Leben 7 (1886): 239–57.
Kannengiesser, Charles. “Augustine and Tyconius: A Conflict of Christian
Hermeneutics in Roman Africa.” In Augustine and the Bible, edited and
translated by Pamela Bright, 149–76. Notre Dame, IN: University of Notre
Dame Press, 1999.
———. “Quintillian, Tyconius and Augustine.” Illinois Classical Studies 19
(1994): 239–52.
———. “Tyconius of Carthage, the Earliest Latin Theoretician of Biblical
Hermeneutics: The Current Debate.” In Historiam perscrutari: Miscellanea
di studi offerti al prof. Ottorino Pasquato, edited by Mario Maritano, 297–311.
Rome: Editrice LAS, 2002.
Monceaux, Paul. Saint Optat et les premiers écrivains Donatistes. Vol. 5 of Histoire
littéraire de l’Afrique chrétienne depuis les origines jusqu’à l‘invasion arabe. Paris:
E. Leroux, 1920.
Pincherle, Alberto. “L’ecclesiologia nella controversia Donatista.” Ricerche
Religiose 1 (1925): 35–55.
Pollmann, Karla. Doctrina christiana: Untersuchungen zu den Anfängen der christli-
chen Hermeneutik unter besonderer Berücksichtigung von Augustinus ‘De doctrina
christiana.’ Freiburg, Switzerland: Universitätsverlag, 1996.
———. “La genesi dell’ermeneutica nell’Africa del secolo IV.” In Cristianesi-
mo e specificità regionali nel Mediterraneo latino (sec. IV–VI) : XXII Incontro
di studiosi dell’antichità cristiana, Roma, 6–8 maggio 1993, 137–45. Rome:
Institutum Patristicum Augustinianum, 1994.
 BIBLIOGRAPHY xv
Ramsay, H. L. “Le commentaire de l’Apocalypse par Beatus de Liébana.”
Revue d’histoire et de littérature religieuses 7 (1902): 419–47.
Ratzinger, Joseph. “Beobachtungen zum Kirchenbegriff des Tyconius im
Liber regularum.” Revue des études augustiniennes 2 (1956): 173–85.
Robinson, David Charles. “The Anonymous Sermo in natali sanctorum innocen-
tium: An Antecedent Witness to Tyconian Exegesis.” Theoforum 42, no. 1
(2011): 99–117.
———. “The Mystic Rules of Scripture: Tyconius of Carthage’s Keys and Win-
dows to the Apocalypse.” Ph.D. diss., University of St. Michael’s College,
2010.
Romero-Pose, Eugenio. “Los ángeles de las iglesias (exégesis de Ticonio al
Apoc. 1,20–3, 22).” Augustinianum 35, no. 1 (1995): 119–36.
———. “El milenio en Ticonio: Exégesis al Apoc. 20,1–6.” Annali di Storia
dell’Esegesi 12 (1995): 327–46.
———. “Civitas como figura eclesial en Ticonio.” In Pléroma. Miscelánea en
homenaje al P. Antonio Orbe, 643–57. Santiago de Compostela, 1990.
———. “Ticonio y su Comentario al Apocalipsis.” Salmanticensis 32, no. 1
(1985): 35–48.
———. “Ecclesia in Filio Hominis (Exégesis ticoniana al Apoc. 1,13–16).”
Burgense 25 (1984): 43–82.
———. Símbolos eclesiales en el Comentario al Apoc. 1,13–3.22 de Ticonio (Hacia la
reconstrucción del Comentario donatista). Excerpta ex dissertatione ad Doc-
toratum in Facultate Theologiae Pontificiae Universitatis Gregorianae.
Santiago de Compostela, 1984.
———. “Et caelum ecclesia et terra ecclesia. Exégesis ticoniana del Apocalip-
sis 4,1.” Augustinianum 19 (1979): 469–86.
———. “La Iglesia y la mujer Apoc. 12 (Exégesis ticoniana del Apoc. 12.1–2).”
Compostellanum 24 (1979): 293–307.
———. “Símbolos eclesiales en el Comentario al Apoc. 1,13–3,22 de Ticonio
(Hacia la reconstrucción del Comentario donatista).” Ph.D. diss. Rome:
Pontificia Universitas Gregoriana, 1978.
Steinhauser, Kenneth B. The Apocalypse Commentary of Tyconius: A History of
Its Reception and Influence. European University Studies 23. Frankfurt am
Main: Peter Lang, 1987.
———. “The Structure of Tyconius’ Apocalypse Commentary: A Correction.”
Vigiliae Christianae 35, no. 4 (1981): 354–57.
van Oort, Johannes. Jerusalem and Babylon: A Study Into Augustine’s City of
God and the Sources of His Doctrine of the Two Cities. Supplements to Vigiliae
Christianae 14. Leiden: E. J. Brill, 1991.
Vercruysse, Jean-Marc. “La composition rhétorique du Liber regularum de
Tyconius.” Studia Patristica 43 (2006): 511–16.
———. “L’illustration scripturaire dans la Règle VII du Liber regularum de
Tyconius.” Studia Patristica 34 (2001): 511–17.
———. Tyconius. Le livre des règles. Sources Chrétiennes 488. Paris: Les Édi-
tions du Cerf, 2004.
Weinrich, William C., trans. and ed. Latin Commentaries on Revelation. Ancient
Christian Texts. Series edited by Gerald L. Bray and Thomas C. Oden.
Downers Grove, IL: InterVarsity Press, 2011.
INTRODUCTION
INTRODUCTION
INTRODUCTION

I N T RODUC T ION

Ancient sources provide few details about the life of Tyco-

nius. Gennadius of Marseilles included a short chapter on Ty-
conius in his On Illustrious Men (De viris inlustribus).1 Gennadi-
us identifies him as an African and describes him as zealous
about ecclesiastical affairs and a member of the Donatist par-
ty. He was learned in both divine and secular literature, and
published at least four works: De bello intestino, Expositiones di-
versarum causarum, Liber regularum, and In Apocalypsin.2 Only
the Book of Rules (Liber regularum), a little guidebook on biblical
hermeneutics, has survived intact.
In 380 Tyconius was excommunicated from the Donatists by
Parmenianus at a council in Carthage. According to Augustine,
Tyconius held two doctrines at odds with Parmenianus and the
Donatists: he believed that the church could be found through-
out the world and that the saints could not be stained by the
sin of another.3 Even so, we have no evidence that he sought
communion with the Catholic church in Africa. His reluctance
to join the Catholic fold confounded Augustine, who could
not understand why a man who wrote with such force against
the Donatists would not completely disassociate himself from
them.4 These reservations aside, when Augustine was finishing
1. De vir. inlust. 18 (PL 58:1071A). For biographical introductions to Tyco-
nius see Paul Monceaux, Saint Optat et les premiers écrivains Donatistes, vol. 5 of
Histoire littéraire de l’Afrique chrétienne depuis les origines jusqu’à l’invasion arabe
(Paris: E. Leroux, 1920), 165–78, and André Mandouze, Prosopographie de l’Af-
rique chrétienne (303–533), vol. 1 of Prosopographie chrétienne du Bas-Empire (Paris:
Éditions du Centre national de la recherche scientifique, 1982), 1122–26.
2. Gennadius, De vir. inlust. 18 (PL 58:1071A).
3. Ep. 93.10.44. See also Augustine’s comments in Contra epistulam Parmeni-
ani 1.1.1 (CSEL 51, 9).
4. De doc. chr. 3.30.42.

3
4 INTRODUCTION
his own work on biblical hermeneutics, On Christian Teaching
(De doctrina christiana), he added a summary of Tyconius’s Book
of Rules, calling it “quite helpful in penetrating the obscure
parts of the divine writings.”5
Augustine’s endorsement notwithstanding, Tyconius’s Book
of Rules was not his most significant contribution to the intel-
lectual tradition of Latin Christianity. His commentary on the
Apocalypse shaped the Latin reception and interpretation of
the Apocalypse for the next eight hundred years. Gennadius
wrote that Tyconius “expounded the entire Apocalypse, inter-
preting nothing in it in a carnal sense, but wholly in a spiritu-
al sense.”6 Only Victorinus of Poetovio had commented on the
Apocalypse in Latin before Tyconius, and his reading is thor-
oughly chiliastic, or, to use Gennadius’s term, “carnal.” In Ty-
conius’s “spiritual” exposition, the apocalyptic visions of John’s
Revelation were given immediate relevance for the present
situation of the church. Latin commentators after Tyconius,
most notably Primasius of Hadrumetum, Caesarius of Arles,
the venerable Bede, and Beatus of Liébana, would follow his
interpretation, citing him at length. Tyconius’s Donatist identi-
ty was never forgotten, however. Primasius compared his use of
Tyconius to picking precious gemstones out of manure.7 Bede
softened the metaphor by describing Tyconius as a rose that
blossomed among thorns.8
Despite Tyconius’s pivotal place in the history of medieval
Latin Apocalypse commentaries, his commentary has not been
preserved intact. Before Roger Gryson’s reconstruction of the
commentary,9 on which the following English translation is
based, scholars were limited to the citations of later commen-
tators and two fragments: the Budapest Fragment (a short
fragment containing Tyconius’s commentary on Revelation 6.6–
5. De doc. chr. 3.30.42, in Saint Augustine: On Christian Teaching, trans. R. P. H.
Green, Oxford World’s Classics (Oxford: Oxford University Press, 1997), 89.
6. De vir. inlust. 18 (PL 58:1071A–1071B).
7. Commentarius in Apocalypsin prol. (CCSL 92, 2).
8. Epistula ad Eusebium (PL 93:133A).
9. Tyconii Afri Expositio Apocalypseos, ed. Roger Gryson, Corpus Christiano-
rum Series Latina 107A (Turnhout: Brepols, 2011). See Gryson’s introduction
for a detailed account of his reconstruction of the commentary (74–102).
 INTRODUCTION 5
13) and the Turin Fragments (two long fragments containing
10

Tyconius’s commentary on Revelation 2.18–4.1 and 7.16–12.6).11

1. Research on Tyconius’s Exposition of the Apocalypse

The history of modern research on Tyconius began in the late
nineteenth century with Johannes Haussleiter’s article on the
Apocalypse commentaries of Victorinus, Tyconius, and Jerome.12
Haussleiter was the first to propose that Tyconius’s lost commen-
tary could be reconstructed from later sources. At the turn of
the last century, Traugott Hahn produced the first monograph
on Tyconius, which became the standard study for the twentieth
century.13 Hahn’s study was a synthetic presentation of Tyconian
spirituality (faith and repentance) and theology (ecclesiology),
largely based on citations of his commentary in Beatus of Liéba-
na’s commentary. Hahn reiterated Haussleiter’s proposal for the
recovery of Tyconius’s lost Apocalypse commentary from later
sources and tabulated what he believed to be Tyconian passages
in these sources.14 Twentieth-century scholarship on Tyconius’s
commentary was preoccupied with the question of whether and
how the lost commentary could be recovered and reconstructed
from later sources.15 Kenneth Steinhauser’s 1987 monograph,
The Apocalypse Commentary of Tyconius: A History of Its Reception

10. Roger Gryson, “Fragments inédits du Commentaire de Tyconius sur

l’Apocalypse,” Revue bénédictine 107 (1997): 224–26.
11. Francesco Lo Bue, ed., The Turin Fragments of Tyconius’s Commentary on
Revelation, Texts and Studies: Contributions to Biblical and Patristic Litera-
ture, New Series 7 (Cambridge: Cambridge University Press, 1963), 45–192.
12. Johannes Haussleiter, “Die Kommentare des Victorinus, Tichonius und
Hieronymus zur Apocalypse,” Zeitschrift für Kirchliche Wissenschaft und Kirchli-
ches Leben 7 (1886): 239–57.
13. Tyconius-Studien: Ein Beitrag zur Kirchen- und Dogmengeschichte des 4.
Jahrhunderts, Studien zur Geschichte der Theologie und der Kirche, Band VI,
Heft 2 (Aalen: Scientia Verlag, 1971; Neudruck der Ausgabe Leipzig, 1900).
14. Hahn, Tyconius-Studien, 10–12.
15. For a review of the research on the reconstruction of the lost commen-
tary, see Gryson’s summary account (Tyconii Afri Expositio Apocalypseos, CCSL
107A, 13–19) and Kenneth B. Steinhauser, The Apocalypse Commentary of Ty-
conius: A History of Its Reception and Influence, European University Studies 23
(Frankfurt am Main: Peter Lang, 1987), 2–27.
6 INTRODUCTION
and Influence, is the most significant contribution to this ques-
tion. Steinhauser reviewed the sources dependent on Tyconius’s
commentary, analyzed the textual relationship among them, as-
sessed the relationship between the sources and the Tyconian ar-
chetype, and produced a synopsis of the lost commentary. With
the exception of Hahn’s early study, only Eugenio Romero-Pose
has given sustained attention to the actual content of Tyconius’s
Apocalypse commentary.16
Finally, in 2011 Roger Gryson published both a reconstruct-
ed Latin edition of Tyconius’s lost commentary in Corpus Chris-
tianorum Series Latina and a French translation with extensive
notes in Corpus Christianorum in Translation.17 Gryson’s Latin
edition of the lost commentary marks the culmination of over a
century of scholarship on the recovery and reconstruction of
the commentary.18 It also marks a turning point in the study
of both Tyconius’s work and the reception and interpretation of
the Apocalypse in the Latin Christian tradition.

2. Following the Logic of the Mystic Rules

Tyconius’s comments on the Apocalypse will sound extra-
neous to anyone reading him for the first time; however, his
commentary on the Apocalypse is consistently guided by the
theological and hermeneutical orientation set forth in the Book
of Rules. Tyconius is a subtle interpreter, and the reader of his
commentary should have some acquaintance with the Book of
Rules in order to appreciate why he interprets the Apocalypse
the way he does. The following summary serves as an introduc-
tion to Tyconius’s hermeneutic, but not as a substitute for care-
fully reading and digesting the Book of Rules. The Book of Rules
should be read before reading the commentary, and the com-
mentary should be read hand-in-hand with the Book of Rules.19
16. See the entries in the bibliography.
17. Tyconius: Commentaire de l’Apocalypse, trans. Roger Gryson, Corpus Chris-
tianorum in Translation 10 (Turnhout: Brepols, 2011). Also CCSL 107A.
18. See Gryson’s introduction to the Latin edition for a detailed account of
his reconstruction of the commentary (CCSL 107A, 74–102).
19. Cross-references to the Book of Rules are provided in the notes of the
translation.
 INTRODUCTION 7
Tyconius begins the Book of Rules with this prologue:
Before anything else that seemed good to me, I considered it neces-
sary to write a little guidebook and to fabricate, as it were, keys and
windows to the secrets of the law. For there are certain mystic rules
which maintain the inner recesses of the entire law and make the
treasures of truth invisible to some people. If the logic of the rules
is accepted without ill will, as we communicate it, then whatever is
closed will be opened and whatever is obscure will be elucidated, so
that anyone who walks in the vast forest of prophecy guided by these
rules as, in a way, by pathways of light, may be kept from error. Now,
these are the rules: (1) on the Lord and his body, (2) on the bipartite
body of the Lord, (3) on the promises and the law, (4) on the partic-
ular and the general, (5) on times, (6) on recapitulation, and (7) on
the devil and his body.20
In this concise prologue Tyconius lays a hermeneutical founda-
tion for reading Scripture. According to him, “there are certain
mystic rules which maintain the inner recesses of the entire law
and make the treasures of truth invisible to some people.” This
means that the composition of Scripture is regulated or gov-
erned by these seven mystic rules. The purpose of this regula-
tion is to supervise and protect (“maintain”)21 the inner recesses
of Scripture22 and to hide (“make . . . invisible”) the “treasures of
truth” from “some people.”
Tyconius describes the rules as mystic. The adjective “mys-
tic” has a pneumatological connotation. As he explains in his
introduction to the fourth rule, he is not writing about human
wisdom, but about “the mysteries of heavenly wisdom [taught
by the Holy Spirit], who narrates in mysteries.”23 These seven
rules are “mystic” rules because they belong to the Spirit, who
uses them to regulate and govern the communication of the

20. Lib. reg. prol. Source of my translation of the Latin text: Le livre des
règles, Latin and French, introduction, notes, and translation by Jean-Marc
Vercruysse, Sources Chrétiennes 488 (Paris: Les Éditions du Cerf, 2004), 130,
132. English translation: Tyconius: The Book of Rules, Latin and English, intro-
duction, notes, and translation by William S. Babcock, Society of Biblical Lit-
erature: Texts and Translations 31 (Atlanta: Scholars Press, 1989).
21. “Maintain” translates the Latin verb obtineo, which has a broad range of
meanings: to hold or keep up; to maintain or possess; to preserve; to remain
in charge of; etc.
22. Tyconius uses “law” and “prophets” as synonyms for Scripture.
23. Lib. reg. 4.1 (my translation; SC 488, 218).
8 INTRODUCTION
mysteries of God’s Word. 24 In other words, the rules are the
means by which the Holy Spirit both reveals and conceals the
hidden meanings of Scripture to the reader. To the unworthy
reader, the treasures of Scripture are hidden.25
Tyconius then calls on the reader to follow the logic of the
mystic rules: “If the logic of the rules is accepted without ill will,
as we communicate it, then whatever is closed will be opened,
and whatever is obscure will be elucidated.” There is a logic to
the way in which the mystic rules regulate and govern Scrip-
ture. They operate in a consistent and coherent manner, which
Tyconius has discerned. Once the logic of the rules is under-
stood, the rules will guide the reader through the vast forest of
Scripture. Thus the Book of Rules is a primer on the logic of the
mystic rules; that is, it is a primer on how to discern the Spirit’s
governing and regulating activity in the communication of the
mysteries of God’s Word.

3. Summary of the Seven Mystic Rules

Tyconius identifies seven mystic rules, which regulate and gov-
ern the composition and communication of Scripture: (1) on the
Lord and his body (de Domino et corpore eius), (2) on the bipartite
body of the Lord (de Domini corpore bipertito), (3) on the promises
and the law (de promissis et lege), (4) on the particular and the
general (de specie et genere), (5) on times (de temporibus), (6) on re-
capitulation (de recapitulatione), and (7) on the devil and his body
(de diabolo et eius corpore).26

24. Cf. Lib. reg. 4.1, SC 488, 218–21, where Tyconius explains the pneuma-
tological character of the mystic rules and the Spirit’s sovereignty over the
communication of God’s Word through Scripture.
25. Cf. Tyconius’s comment on Rv 10.4 below (Ex. Apoc. 3.56).
26. For the best summary accounts of the seven rules see Giancarlo Gaeta,
“Il Liber Regularum di Ticonio. Studio sull’ermeneutica scritturistica,” Annali
di Storia dell’Esegesi 5 (1988): 114–22; Karla Pollmann, Doctrina christiana: Unter-
suchungen zu den Anfängen der christlichen Hermeneutik unter besonderer Berücksich-
tigung von Augustinus ‘De Doctrina christiana’ (Freiburg, Switzerland: Universi-
tätsverlag, 1996), 38–51; and Pamela Bright, “‘The Preponderating Influence
of Augustine’: A Study of the Epitomes of the Book of Rules of the Donatist Ty-
 INTRODUCTION 9

Rule 1: On the Lord and His Body

The first mystic rule regulates whether Scripture refers to
the Lord or to his body (the church), or to both the Lord and
his body. Careful readers need to discern the transitions be-
tween the head and the body. Tyconius notes that while some
passages appear to refer to a single person, a double referent
is actually intended. For example, in Isaiah 53 there is a tran-
sition between Christ and the church. Isaiah 53.4–5, “he bears
our sins,” clearly refers to the Lord, while Isaiah 53.10–11, “God
wants to let him see the light and fashion him in wisdom,” re-
fers to the Lord’s body, since the Lord is already light and does
not need wisdom.27
The logic of the first mystic rule resolves the apparent ten-
sion between Jesus’s statements in Matthew 24.30 and Matthew
26.64. In Matthew 26.64, Jesus says, “from now on you will see
the Son of Man coming on the clouds of heaven.” In Matthew
24.30, Jesus says they will not see him coming on the clouds
until the last day. Tyconius solves the apparent contradiction
by positing two advents: “there is the advent of the body, the
church, which is continually coming in one and the same glo-
ry; then the advent of the head, that is, the Lord in manifest
glory.”28 This distinction is clear enough from the logic of the
first rule; however, there is an invisible treasure here. Matthew
26.64 refers to Christ’s continual advent in his body; that is, it
refers to both the Lord and his body. Tyconius argues that if
the verse read “now you will see him coming (modo videbitis veni-
entem),” it would refer to the body; if it read “you will see (videb-
itis),” it would refer to the head; but it says “from this moment
you will see him coming (a modo videbitis venientem).” It must,
therefore, refer to both the Lord and his body, “since [the
Lord] comes continually in his body, by a birth and by a glory
of similar sufferings.”29 Thus the logic of the first mystic rule

conius,” in Augustine and the Bible, ed. and trans. Pamela Bright (Notre Dame,
IN: University of Notre Dame Press, 1999), 112–23.
27. Lib. reg. 1.2–3; SC 488, 134–36.
28. Lib. reg. 1.8; SC 488, 142.
29. Lib. reg. 1.9; SC 488, 142.
10 INTRODUCTION
not only calls on the reader to discern transitions between ref-
erents to Christ and referents to the church, but it also calls on
the reader to look for the continual coming of the Lord in the
rebirth and suffering of the church. The coming of the Lord in
the suffering of the church is an important theme in Tyconius’s
exposition of Revelation.

Rule 2: On the Bipartite Body of the Lord

“I am black and beautiful” (Song 1.5). For Tyconius, this
short statement shows the logic of the second mystic rule, the
mystery of the bipartite church. There are a left and a right part
in the body of the Lord. The church is both black and beau-
tiful, good and evil, enemy and beloved.30 The second mystic
rule follows the same logic as the first. Scripture often addresses
the same body; however, the reader must discern whether it is
addressing the left or the right part of the body. It is a question
of discerning the transition in referents between the two parts
of the church.
Tyconius discerns the regulative activity of the second mys-
tic rule in Revelation 2–3, where the Lord speaks according to
“this mystery (hoc mysterio)”—that is, according to the second
rule—in his addresses to the seven churches: “sometimes he
shows them to be saints and keepers of the commandments,
sometimes he shows the very same to be guilty of numerous
sins and in need of repentance.”31 The logic of the second mys-
tic rule explains the double word of praise and rebuke, and of
promise and threat, to the seven churches.32

Rule 3: On the Promises and the Law

The logic of the third mystic rule is more theological and
does not concern the transition between referents in Scripture.
The third rule concerns the relationship between God’s prom-
ise to Abraham and his descendants and the imposition of the
Law 430 years later. Tyconius argues that Abraham’s children
have always come from faith in the promise, never from works

30. Lib. reg. 2.1, 10, 12, 13; SC 488, 154, 160–64.
31. Lib. reg. 2.11; SC 488, 162.
32. Cf. Tyconius’s commentary on Rv 2–3 (Ex. Apoc. 1.11–50).
 INTRODUCTION 11
of the Law; however, if faith in the promise was sufficient to
produce children for Abraham, why was a law based on works
ever introduced? Why impose a law that cannot be fulfilled and
only leads to death? Why place the law of death as an obstacle
to the promise of life? In short, Tyconius argues that the Law
was given for the good of faith, in order to strengthen faith.33
The very impossibility of fulfilling the Law causes a person to
rely on God’s grace in faith: “it was the law that drove people
toward faith, because faith could not be moved to search for
God’s grace without the law.”34 As an act of divine providence,
the Law was given in order to provoke faith, so that Abraham’s
promised seed might increase.
Tyconius then asks whether the Law weakened the promise
by placing conditions on it, and if not, what is the significance
of such conditions? He reminds readers that the church is bi-
partite. God introduced conditions (that is, the Law) for the im-
pious who belong to the left part of the body, so that they may
find God’s grace through repentance or be justly condemned
for refusing his grace.35 In fact, one of the distinguishing char-
acteristics between the left and right sides of the Lord’s body is
the way in which each side responds to the Law. Those on the
left side submit to the Law because they fear death and divine
retribution. Those on the right side, however, live by faith, not
by fear, and honor God because of his awesome majesty. For
them, the Law serves to promote and exercise faith. Thus, the
Law is addressed to one body, but it serves a different purpose
depending on which part of the body is addressed. Likewise,
the prophetic word of the Apocalypse is addressed to the bi-
partite church, but only the right part responds in repentance
and faith.

Rule 4: On the Particular and the General

In his commentary on the Apocalypse Tyconius cites the
regulative activity of the fourth mystic rule more than any oth-
er rule. The logic of the fourth rule calls on the reader once

33. Lib. reg. 3.4–11; SC 488, 170–84.

34. Lib. reg. 3.10; SC 488, 180.
35. Lib. reg. 3.21; SC 488, 198.
12 INTRODUCTION
again to discern the transition between referents in the text of
Scripture. In this case, it is the movement between the partic-
ular (species) and the general (genus); however, this movement
is not a simple transition between the two. Tyconius notes in-
stances where the general is joined to the particular, or where
the general and particular are mixed, or where the general is
hidden in the particular: “for example, the whole city, which is
now throughout the world, in the old Jerusalem or the whole
body in a single member such as Solomon.”36
Tyconius warns his reader that the terms “general” (genus)
and “particular” (species) should not be understood according
to human rhetoric; however, he does not provide his own clear
definition. The meaning of these terms must be interpreted
from his illustration and application of the logic of the fourth
mystic rule.37 General and particular have to do with the refer-
ents of a biblical text. A given text should be understood to have
a particular referent whenever references to individuals, cities,
or nations can easily be understood in a historical sense. In
such cases, the particulars of the biblical narrative do not point
beyond themselves. Scripture should be understood to have a
general referent whenever the particulars of the narrative can-
not be understood in a historical sense (for example, the prom-
ise to David: “I will establish your throne forever” [2 Sm 7.13b]).
Such statements may be interpreted figuratively and spiritually
(that is, as references to the spiritual experience of the bipar-
tite church throughout history) or eschatologically (that is, as
references to the broader narrative of salvation history).38 In
other words, when the particulars of a given biblical narrative
point beyond themselves, the text has a figurative, spiritual, or
eschatological significance. One needs to remember, however,
that the general is often joined to or hidden within the particu-
lar, so that historical references to individuals, cities, or nations
may have figurative, spiritual, or eschatological significance.

36. Lib. reg. 4.1; SC 488, 218.

37. Ibid.
38. On the significance of spiritualiter/spiritalis in this rule, see Pamela
Bright, “‘The Spiritual World, Which is the Church’: Hermeneutical Theory
in the Book of Rules of Tyconius,” Studia Patristica 22 (1989): 213–18.
 INTRODUCTION 13
For example, Solomon is both a historical person, in particular,
and a figure of the church, in general.

Rule 5: On Times
The fifth mystic rule concerns biblical references to time:
“Quantity of time in Scripture is frequently mystic by means of
synecdoche or consecrated numbers, which are used in mul-
tiple ways and should be understood according to context.”39
Tyconius understands synecdoche in the usual sense: when a
part represents the whole or when the whole represents a part.
For example, in Revelation 2.10 the ten days of tribulation refer
to the period of time between the two advents of Christ.40 The
consecrated numbers he identifies are seven, ten, twelve, and
their multiples. These numbers “signify perfection, or a whole
understood from a part, or a simple sum.”41 He gives examples
of the first two possibilities.42 For example, in Revelation 7.4
the number 144,000 represents the entire church.43

Rule 6: On Recapitulation
The term “recapitulation” (recapitulatio) has a long history in
both rhetoric and theology; however, Tyconius uses the term
in a peculiar way. Again, he warns the reader he has not writ-
ten about the rhetorical rules of human speech, but the mys-
tic rules of biblical speech. What is more, of all the rules, the
sixth rule is the most mystic: “Among the rules with which the
Spirit has sealed the law in order that the way of light would
be guarded, the seal of recapitulation guards things with such
subtlety that it seems more a continuation than a recapitula-
tion of the narrative.”44
The regulative activity of the sixth mystic rule can be dis-
cerned in three ways. First, recapitulation occurs when eschato-
logical references to time, such as “then,” “in that hour,” “on
that day,” and “at that time,” also have reference to the present

39. Lib. reg. 4.1; SC 488, 274. 40. Lib. reg. 5.4.2; SC 488, 288.
41. Lib. reg. 5.4.1; SC 488, 288.
42. Lib. reg. 5.4.2–3; SC 488, 288, 290.
43. Ex. Apoc. 2.48.
44. Lib. reg. 6.1; SC 488, 310. Babcock, 109 (slightly altered).
14 INTRODUCTION
time. The future hour is continually recapitulated in the time
leading up to the last day.45 Second, recapitulation occurs when
there are similarities between the events of the present and
events described in Scripture, whether past or future. Such sim-
ilarities “ join and make one” the present time and biblical ac-
counts of past and future times.46 For example, Tyconius makes
the following comment on Jesus’s warning about the “abomina-
tion of desolation” mentioned by Daniel (Mt 24.15–16): “what
Daniel said is happening now in Africa.”47 Again, biblical state-
ments about the future are recapitulated in the present, so that
eschatological exhortations are directed to the contemporary
church. Finally, recapitulation occurs when one thing is stated,
but another is meant to be understood. In such instances,
recapitulation is not historical or literary, but ecclesiological.
The body of the Lord (the church) is falsely recapitulated in the
body of the devil (the anti-church), and the right side of the
Lord’s bipartite body is falsely recapitulated in the left side. The
false church imitates the true church by preaching Christ; how-
ever, it denies Christ by its hatred towards the other members of
the Lord’s body: “each person must be understood by reason of
fruit not profession.”48

Rule 7: On the Devil and His Body

The seventh rule closes the inclusio opened by the first rule.
The seventh rule follows the same logic as the first. The read-
er must discern the transition of referents between the devil
and his body. Tyconius’s explanation of the rule makes it clear
that his primary concern is the historical and spiritual conflict
between the Lord’s body (the church) and the devil’s body,
which Tyconius frequently calls the enemy body. The term
45. Lib. reg. 6.2; SC 488, 310–12.
46. Lib. reg. 6.3.2; SC 488, 314.
47. Lib. reg. 6.3.1; SC 488, 312. Tyconius refers to his contemporary African
context in various places throughout his exposition of the Apocalypse. For
example, commenting on Rv 6.7–8, he writes “what is taking place in Africa is
a figure of the future revelation of the Antichrist throughout the world” (Ex.
Apoc. 2.35; cf. Ex. Apoc. 1.41; 3.35, 38, 60; 5.2).
48. Lib. reg. 6.4; SC 488, 314–22. Tyconius’s explanation of this aspect of
recapitulation is grounded in his exegesis of 1 John.
 INTRODUCTION 15
“anti-church” is a fitting designation for the devil’s body, be-
cause his body masquerades as the church. For example, Ty-
conius notes that both the Bride of Christ and the whore of
Babylon are adorned with gold, silver, and precious stones. The
devil’s body imitates the Lord’s holy body, so that one may be
deceived by the similarity of splendor.

4. Tyconius’s Commentary on the Apocalypse

The Structure and Content of Tyconius’s Exposition
The reader of Tyconius’s commentary will be immediately
struck by the ecclesiocentricity of his exposition. The various
visions of the Apocalypse are consistently interpreted ecclesio-
logically. For example, the vision of the Son of Man in chapter
1 is a vision of the church (see Rule 1). Likewise, the various de-
tails of the vision of the heavenly throne room and celestial lit-
urgy in chapters 4 and 5 are interpreted ecclesiologically (even
the Lamb in chapter 5 is identified as the church). Again, the
vision of the four horses and their riders in chapter 6 is inter-
preted as a revelation of the bipartite church (the first horse
and its rider are the right side, and the other three represent
the left side).
From beginning to end, Tyconius’s exposition of the Apoca-
lypse is centered on the church, especially its experience of spir-
itual warfare and tribulation throughout history. Commenting
on Revelation 1.15, Tyconius writes,
In this book you will find nothing else but internal wars and fires,
which God deigned through his Christ to reveal to his church, so that
in the imminent “falling away” [2 Thes 2.3] the people of God might
know the quantity and quality [of the tribulations] they must endure
throughout so many years. If one does not understand, nevertheless
with the Spirit of God directing, by being aware of and by fleeing “the
mystery of iniquity” [2 Thes 2.7], that is, “spirits of wickedness in high
places” [Eph 6.12], throughout each of those days he will avoid the
evils and will bear the tribulations both calmly and patiently, and will
be tried “as gold in a furnace” [Wis 3.6].49

49. Ex. Apoc. 1.5.

16 INTRODUCTION
With the exception of Tyconius’s comments on Revelation 4–5
and 21–22, the consistent theme of his exposition is the spiri-
tual conflict between the saints and the devil, who deploys his
attacks on the church both externally, through heathen kings
and nations, and internally, through the false brothers within
the bipartite church.
The reason why the theme of spiritual conflict is reiterated
is that, like Victorinus, Tyconius believes the various visions of
the Apocalypse are recapitulations.50 At the conclusion of his
comments on chapter 3, he alerts the reader to the text’s liter-
ary (not mystical, see Rule 6) recapitulation:
After the works of the church have been described, which he predict-
ed were going to happen, he also recapitulates from the nativity of
Christ, and he is going to speak about those same things in a different
manner. After these things, he says, I saw [Rv 4.1]. After that vision he
said that he had seen another. The different time is not the time of
the events but of the visions. For example, if someone narrates one
thing in different ways, the narrations will have a different time, not
what was done at one time. In this manner he repeats the whole time
of the church in different figures. 51

Likewise, the series of seven seals, trumpets, and bowls are

recapitulations. Within each series there are recapitulations af-
ter the sixth seal, trumpet, and bowl, which primarily reveal the
final time of tribulation and persecution, when the “mystery of
iniquity” falls away from the church, and the “man of sin” is
revealed (2 Thes 2.3, 7–8). Before the seventh seal, trumpet,
and bowl, there is a recapitulation. “Therefore now,” Tyconius
writes before commenting on chapter 7, “with the sixth having
been described, he returns to the beginning and is going to say
the same things briefly and in another way.”52 According to Ty-
conius, the text of the Apocalypse recapitulates at 4.1, 7.1, 8.1,
10.1, 11.19, 15.1, 16.1, 16.12, 17.1, 19.11, 20.1, and 20.11. Again,
what is recapitulated throughout the Apocalypse are the “in-
ternal wars and fires, which God deigned through his Christ to
reveal to his church.”53 The Apocalypse is the revelation of the
church’s internal and external spiritual warfare.

50. Cf. Victorinus, In Apoc. 8.1–2. 51. Ex. Apoc. 1.50–2.1.

52. Ex. Apoc. 2.43. 53. Ex. Apoc. 1.5.
 INTRODUCTION 17

The Theater of Spiritual Warfare: The Bipartite Church

and the World
One question that is left unclear in the Book of Rules is the ex-
act relationship between the body of the devil (Rule 7) and the
left side of the bipartite body of the Lord (Rule 2). How is the
left side related to the body of the devil? Tyconius answers this
question in various places in his exposition of the Apocalypse.54
As he sees it, humanity is divided into two parts, the people of
God and the people of the devil;55 however, some of those who
belong to the devil are found within the church. These are the
false brothers of the left part of the bipartite church. Thus, hu-
manity is divided into three parts: two parts within the church
(the right and left parts) and a third part outside the church
(the heathens or pagans [gentilitas]).56 Commenting on Reve-
lation 16.19–20, Tyconius writes, “And that great city was divided
into three parts. This great city is all people entirely, everyone
who is under heaven, who will be divided into three parts when
the church is divided, resulting in the heathen being one part;
and the ‘abomination of desolation’ [Mt 24.15] another; and
the church, which will have gone out from the midst of her, a
third.”57
Tyconius usually refers to the “abomination of desolation”
with the Pauline phrase, the “mystery of iniquity” (2 Thes 2.7),
which is a reference to the left part of the bipartite body of
54. For example, see his comments on Rv 6.7–8 (Ex. Apoc. 2.35), Rv 8.7 (Ex.
Apoc. 3.10), Rv 12.4 (Ex. Apoc. 4.11), Rv 13.16 (Ex. Apoc. 4.44), and Rv 16.19–20
(Ex. Apoc. 5.46).
55. For example, Tyconius’s comments on Rv 17.18: “For there are two cit-
ies in the world, one of God and one of the devil, one originating from the
abyss, the other from heaven” (Ex. Apoc. 6.21; cf. Ex. Apoc. 2.25).
56. Commenting on Rv 6.7–8, Tyconius writes, “There are two parts in the
world, the people of God and the people of the devil. In fact, the people of
the devil also are divided into two parts, which fight against only one. Because
of this, the church was called a ‘third part’ [Zec 13.8; Rv 8.12], and the false
brothers another third, and the heathen world a third” (Ex. Apoc. 2.35). He
goes on to note that sometimes four parts may be discerned: the pagan world,
the church, the false brothers, and the schismatics, although usually his inter-
pretation is guided by a tripartite view of humanity (Ex. Apoc. 2.35).
57. Ex. Apoc. 5.46.
18 INTRODUCTION
the Lord. Since this part belongs to the devil, the battle be-
tween the church and the devil takes place both from without,
through the persecution of pagans, and from within, through
the more subtle persecution of the false brothers. Commenting
on Revelation 2.10, Tyconius writes, “Do not fear any of those things
which you are about to suffer, surely from the whole body of the
devil, which besieges the church in the whole world from inside
and from outside.”58 The church’s continual conflict with the
devil is the leitmotif of Tyconius’s exposition of the Apocalypse,
but he is particularly preoccupied with the war waged within
the church.
The devil attacks the church from within by masquerading
as Christ. The false brothers imitate the saints, so their pres-
ence within the church is not easily detected. Again, Tyconius
identifies these false brothers, who belong to the body of the
devil, as the “mystery of iniquity” (2 Thes 2.7). The devil per-
secutes the church “by means of the ‘mystery of iniquity,’ with
which he could continually ambush.”59 These false brothers are
often found among the church’s leadership, the bishops. Tyco-
nius’s exposition of Revelation 12–13 is an exposition of the ac-
tivity of the body of the devil and its warfare against the church
(see Rule 7). The beast from the sea (Rv 13.1–10) is interpreted
as the hypocrisy and masquerading of the false brothers more
generally, whereas the beast from the land (Rv 13.11–18) rep-
resents false bishops, who subtly lead the faithful to abandon
Christ and give their allegiance to the devil.
The “mystery of iniquity” will be revealed during the final
persecution, when the false brothers will fall away from the
church (2 Thes 2.3). In the meantime, however, the saints must
tolerate the presence of iniquity in their midst. Even now, the
“mystery of iniquity” is not totally hidden, for the identity of the
false brothers is revealed by their hypocrisy. The false brothers
“confess [Christ] with their mouth but by their actions say: ‘We

58. Ex. Apoc. 1.20. Cf. Tyconius’s comment on Rv 17.6: “For there is one
body that opposes [the church] within and without. And although it seems
separated by place, nevertheless its spirit is working in a common unity” (Ex.
Apoc. 6.7).
59. Ex. Apoc. 4.23.
 INTRODUCTION 19
have no king except Caesar’ [Jn 19.15].” Those who belong to
60

the left part of the bipartite body of the Lord receive the mark
of the beast on their right hand or their forehead (Rv 13.16).
The mark is a parody of the true mark of the saints: “For the
saints who are in the church receive Christ on their hand and
on their forehead, that is, in deed and in profession. But hyp-
ocrites [receive] the beast under the name of Christ.”61 The
integrity of the saints’ confession is further demonstrated by
humility and repentance.62
For Tyconius the church bears with the presence of false
brothers and bishops from the time of Christ’s first advent un-
til his second coming. This period of time is the millennium,
which is the same period to which other temporal designations
refer, such as twelve hundred and sixty days, forty-two months,
and three and a half years.63 While Tyconius tends to focus on
the church’s suffering and engagement with spiritual warfare
during this period, it is also a time of spiritual renewal and
triumph. During this time the church lives and “is nourished
with heavenly teaching.”64 Despite the “mystery of iniquity”
in the church, the saints are protected, for the devil is bound
(Rv 20.3).
Tyconius believes the devil was bound during the first com-
ing of Christ. This binding was shown when Legion was cast
out of the man in the country of the Gadarenes and sent into
the pigs who were drowned in the sea (Mt 8.31–32). Comment-
ing on Revelation 20.3, Tyconius writes: “And cast him into the
abyss, that is, he shut him out of the hearts of believers [and cast
him] into evil people. He also showed this visibly when he shut
him out of humans and [cast him] into pigs.”65 Not only are
the saints preserved; they already reign with Christ. Again, Ty-
conius interprets the millennial reign as the present age: “But
they will be priests of God and of his Christ, and they will reign with
him for a thousand years [Rv 20.6]. The Spirit reiterates, when he
was writing these things, that the church will reign for a thou-
60. Ex. Apoc. 4.11; cf. Ex. Apoc. 4.30. 61. Ex. Apoc. 4.44; cf. Ex. Apoc. 5.7.
62. Ex. Apoc. 3.24; cf. Ex. Apoc. 1.43. 63. Ex. Apoc. 4.15; 4.30; 7.22.
64. Commenting on Rv 12.6 (Ex. Apoc. 4.15).
65. Ex. Apoc. 7.16.
20 INTRODUCTION
sand years, that is, up to the end of the world. Accordingly it is
shown that there should be no doubt about the eternal reign,
when even in the present age the saints reign.”66 Even so, the
millennium is also a time of continual conflict with the devil,
both internally and externally. This conflict will be intensified
in the last battle or persecution, when the left side of the bipar-
tite body will be revealed and fall away. The final persecution
will be the final purification of the church.67

Final Persecution and Final Purification

The devil is bound in the present time; however, he will be
released just before the second coming of Christ: “After these
things it is necessary for him to be loosed for a short time [Rv 20.3],
that is, in the time of Antichrist, when the ‘man of sin’ [2 Thes
2.3] will have been revealed and will have received all power for
persecuting, power such as he never had from the beginning.”68
For Tyconius this time of intensified persecution is revealed in
the opening of the sixth seal, the blowing of the sixth trumpet,
and the pouring out of the sixth bowl.
In the final persecution, the “mystery of iniquity,” which had
been held back and hidden within the church, will come out
and be revealed (see 2 Thes 2.6–8).69 This is the great “falling
away” to which Tyconius repeatedly refers throughout his ex-
position of the Apocalypse. The persecution finally and com-
pletely reveals the identity of the saints and the false broth-
ers: “Before the ‘falling away’ [2 Thes 2.3] happens, everyone
is considered the people of God. When the ‘falling away’ will
have happened, then the third part of the people of God will
appear.”70 The saints will endure and faithfully preach God’s
Word, and the false brothers will be unmasked when they turn
and persecute the church: “those in league with the devil, al-
though saying that they are Christians, will fight against the
church.”71
66. Ex. Apoc. 7.22.
67. Contrary to the Donatists’ view, Tyconius believes the church would
only be finally purified in the last persecution and judgment.
68. Ex. Apoc. 7.18; 7.23. 69. Ex. Apoc. 2.44; 3.10; 4.30; 5.19.
70. Ex. Apoc. 3.10.
71. Ex. Apoc. 3.48; cf. Ex. Apoc. 5.14; 4.30.
 INTRODUCTION 21
The final separation is followed by judgment. Once the false
brothers are exposed and separated from the body of the Lord,
they will be judged with the body of the devil: “And the wine-
press was trodden outside the city [Rv 14.20], that is, outside the
church. For after the ‘falling away’ [2 Thes 2.3] happens, every-
one outside [the church] will be a ‘man of sin’ [2 Thes 2.3].”72
In the meantime, however, the false brothers who hide within
the church are warned of God’s judgment:
And the third angel, that is, the preaching of the last persecution, fol-
lowed them, saying in a loud voice: If anyone worships the beast and his image,
that is, the devil and his people and the head “as if slain” [Rv 13.3],
and receives the mark on his forehead or on his right hand, he also will drink
of the wine of the wrath of God, mixed undiluted in the cup of his wrath
[Rv 13.9–10]. When he says, “He also will drink,” he shows that there
is also another who will drink, so that he does not exclude him who,
although he is not mixed visibly with the heathen, nevertheless wor-
ships the same beast under the name of Christ.73

For the saints, the preaching of the last persecution is also the
promise of vindication, for in that day they will be tested and
proved faithful.74 That day will be a time of rejoicing, for the
“mystery of iniquity,” the Antichrist, the false brothers, will
have departed—“but the true Christ, the hidden God, has nev-
er departed from the midst of the church.”75
The final persecution will purify the church and prepare
her for eschatological Sabbath and shalom, a time of rest and
peace. The time of rest is signified by the seventh seal, trumpet,
and bowl. As Tyconius writes concerning the seventh trumpet:
But in the days of the seventh angel, when the trumpet begins to sound
[Rv 10.5]. The seventh trumpet marks the end of the persecution and
the coming of the Lord. Because of this the Apostle said that the res-
urrection will take place at the last trumpet [cf. 1 Cor 15.52]. There-
fore he affirmed that in the time of future peace, there will be no
other time for the church except that of purification, when the last
persecution will purify her up to the seventh trumpet.76

When the seventh and final trumpet sounds and Christ comes
again, the church’s spiritual warfare will cease. There will be
72. Ex. Apoc. 5.19. 73. Ex. Apoc. 5.5.
74. Ex. Apoc. 6.40. 75. Ex. Apoc. 1.41.
76. Ex. Apoc. 3.57.
22 INTRODUCTION
no more internal struggle with the “mystery of iniquity” after
the “falling away,” and the last judgment will bring an end to
external attacks from the body of the devil.77 On that day, the
church will be the translucent and radiant city described in
Revelation 21.18:
And the material of the wall and the city [was] pure gold like clear glass. The
church is golden because her faith shines like gold, just as the seven
golden candlesticks and the golden altar and the golden bowls [rep-
resent the church]. Moreover, he related glass to the faith of the true
[saint], because [with glass] what is seen on the outside is also what
is on the inside, and there is no pretense and nothing that is hidden
from view in the saints of the church.78

This is the revelation of the future church. In the present time,

however, the body of the devil wages war against the church,
and the “mystery of iniquity” remains hidden and is held back.

The Spirit, the Mystic Rules, and Revelation

Tyconius views Scripture as divine speech, the magisterium
of the Spirit, who narrates in mysteries.79 The Spirit governs
and regulates the communication of these mysteries by means
of the seven mystic rules, which both reveal and conceal the
hidden meaning of Scripture. For Tyconius, the Apocalypse is
a book “Sealed with seven seals [Rv 5.1], that is, with all the full-
ness of the mysteries hidden.”80 In order to access these myster-
ies, the reader must follow the logic of the seven mystic rules,
for “if the logic of the rules is accepted without ill will . . . then
whatever is closed will be opened and whatever is obscure will
be elucidated.”81
Tyconius applies the logic of the seven mystic rules through-
out his commentary on the Apocalypse. He discerns referents
to the Lord, his body, and the union of the two; he distinguish-
es referents to the left and right parts of the bipartite church;
he affirms the certainty and explains the conditions of divine
promises; he notes the dynamic relationship between the species
and genus; he recognizes and interprets the mystic significance

77. Ex. Apoc. 7.48. 78. Ex. Apoc. 7.40.

79. Cf. Lib. reg. 4.1; SC 488, 218–20. 80. Ex. Apoc. 2.16.
81. Lib. reg. prol.; SC 488, 130.
 INTRODUCTION 23
of temporal quantities; he explains both literary and mystical
modes of recapitulation; and, finally, he discerns the masquer-
ading activity of the devil and his body. By following the logic of
the mystic rules, he has provided keys and windows to the Spir-
it’s address to the seven churches, the revelation of the church
in heaven, the narrative and recapitulations of the seven seals,
trumpets, and bowls, and the revelation of the church in the
age of eschatological Sabbath and shalom.
One of the mysteries revealed by following the logic of
the mystic rules is the suffering of the church because of the
“mystery of iniquity” and the body of the devil. Through that
suffering, however, the church is assured of a deeper mystery:
the presence and glory of Christ, who never departs from her
midst. Tyconius writes concerning the book sealed with seven
seals in Revelation 5.2: “[Christ] loosened its seals when he was
slain for the human race.”82 The suffering of Christ is the key
that opens the way to the deeper mysteries of Scripture. While
Tyconius calls on the reader to apply the logic (ratio) of the
mystic rules, that logic cannot be properly grasped without suf-
fering (passio). Persecution purifies, and the pure in heart will
see God (see Mt 5.8).

82. Ex. Apoc. 2.17.

EXPOSITION OF THE
APOCALYPSE
TYCONIUS
REVELATION 00.00–00.00

B O OK ON E

[Chapter One]
According to Roger Gryson, editor of the Latin edition, it was impossi-
ble to restore the preface and beginning of the exposition, which begins
here at Revelation 1.12.1
ND I SAW SEV EN golden candlesticks. [13] And in the midst
of the candlesticks one like the Son of Man clothed with a
garment, that is, Christ clothed with these seven candle-
sticks. But whether the Son of Man, or the seven candlesticks,
or the seven stars, it is the church.2 But for the purpose of alle-
gorizing he divides the general into the particular, so that also
the general may be found expressed in some of the particulars.
For in certain passages, because of the minute subtleties and
the depth of the divine sayings, the general, which is able to be
seen more easily than to be expressed, is not able to be clearly
shown.3
1. Kenneth B. Steinhauser (The Apocalypse Commentary of Tyconius: A History
of Its Reception and Influence [New York: Peter Lang, 1987], 267) thought that
Tyconius’s comments on Rv 1.9 could be restored from passages in Bede and
Beatus.
2. Tyconius’s comment here signals the ecclesiological orientation that
guides his exposition of the Apocalypse. On the various designations for the
church in Scripture, see his exposition of the first mystic rule (“On the Lord
and His Body”) in the Book of Rules (Lib. reg. 1.10–13).
3. Tyconius is referring to the fourth mystic rule, “On the Particular and
the General” (Lib. reg. 4). General (genus) and particular (species) have to do
with the referents of a biblical text (see the Introduction, pp. 11–13). Partic-
ular referents are historical, while general referents are figurative or spiritu-
al (i.e., they are referents to the spiritual experience of the bipartite church
throughout history) or eschatological (i.e., they are referents to the broader
narrative of salvation history). Here Tyconius tells the reader to look for the
activity of the fourth mystic rule in the vision of the Son of Man, which means

27
28 TY CONIUS
Moreover, he divides the general into parts in this manner.
For example, the ark of Noah is the church, and the eight souls
that are inside the ark4 are the church. And [in the case of]:
“The man Judah, and you who inhabit Jerusalem, and those
who judge between the Lord and his vineyard.”5 Here Jerusa-
lem and those inhabiting her and the vineyard of the Lord are
the church; for Isaiah concluded in this manner, saying: “For
the vineyard of the Lord of hosts is the house of Israel.”6
And: “In a great house,” which is the church, “there are gold
and silver vessels,”7 although those same vessels are the house
of God. And again: “Go out from her midst, you who carry
the vessels of the Lord,”8 although those who carry are vessels
themselves.
And: “Who will dwell in the tabernacle” of God?9 “One who
has clean hands and a pure heart,”10 although there is no other
tabernacle of God on earth than those who have clean hands
and a pure heart.
So also now among the seven candlesticks he describes the
church in the Son of Man.11 “For the two,” the Apostle says,
“will become one flesh, but I am speaking [about the mystery]
in Christ and in the church”;12 and, as was said above, in some
of the particulars the general is clearly revealed.
And girt about the breasts with a golden girdle. He calls the
two Testaments the breasts, as we read in the Song: “Your two
breasts are like twin fawns of a gazelle, which feed among the
lilies,” and: “Your breasts [are] like clusters of grapes.”13 More-

the vision should be read ecclesiologically, not Christologically. He frequently

notes the regulative activity of the fourth rule throughout his exposition of
the Apocalypse.
4. Cf. 1 Pt 3.20. 5. Is 5.3.
6. Is 5.7. 7. 2 Tm 2.20.
8. Is 52.11.
9. Ps 15.1. Psalm numbering is modern unless otherwise noted.
10. Ps 24.4.
11. Tyconius explains why the title “Son of Man” refers to the church in the
Book of Rules (Lib. reg. 1.8–9).
12. Eph 5.31–32.
13. Song 4.5; 7.7. Victorinus of Poetovio, who wrote the first Latin commen-
tary on the Revelation, also interprets the breasts as Testaments (In Apocalypsin
1.4). According to Roger Gryson the two breasts in the Song were tradition-
 REVELATION 1.12–1.13 29
over, the general can also be seen in this particular, and in the
Testaments the church can be understood, being that the Tes-
taments can be interpreted by comparing what they produce.
For the Testaments do not “feed [themselves],” but the church
is nourished through the Testaments. Or do the Testaments,
and not people, shed blood?
The diverse particulars of this trope, however, are compre-
hended in the Scriptures in such a way that the doer receives
the name from that which he does. So also in this book we read
of the “eternal gospel,”14 although those who are made alive
through the gospel are eternal. For the fruit of the command-
ments is eternal, not the commandments; indeed, the one who
“forces you to go one mile,” and you “go with him two more”15
will not be eternal, but the one who will have tired from the
effort, he will be eternal. So also “flesh and blood are not able
to possess the kingdom of God”;16 for we believe that flesh that
does not live carnally does reign for [doing good] works. So
also, on the contrary, the devil and his ministers are called
“death and Hades”17 because they are the cause of death and
Hades for many, as it is written: “Death, where is your sting?”18
For even the devil himself, who is called death, possesses a
death in “the lake of fire,” which is the “second death.”19
So also a cup that contains [a drink] is described through
that which is held in it, as in: “How splendid is your intoxicating
cup!”20 For a cup intoxicates no one, but what is contained in
the cup does. And he says: “The world hates you,”21 meaning
those who are in the world; and: “the days are evil,”22 when days
are not able to be evil, but people who are in days are evil. So
also the Lord in the Gospel shows that seed at one time is the

ally interpreted by the Fathers as the two Testaments (Tyconius: Commentaire

de l’Apocalypse, trans. Roger Gryson, Corpus Christianorum in Translation 10
[Turnhout, Belgium: Brepols, 2011], 63, n.4).
14. Rv 14.6. 15. Mt 5.41.
16. 1 Cor 15.50. 17. Rv 6.8; 20.13.
18. 1 Cor 15.55. 19. Rv 20.14.
20. Ps 22.5. The Psalm numbering in this footnote is from the Vetus Latina
(“Old Latin”) version, which is the same as that of the LXX.
21. Jn 15.18.
22. Eph 5.16.
30 TY CONIUS
commandments; at another time, people. “The enemy,” he says,
“comes and steals what was sown in the heart,”23 that is, the
words of the commandments. But in a parable that followed,
the Lord said: “The good seed, these are the children of the
kingdom.”24 Here there is not a word of the commandment, but
only of the people themselves who are commanded through
the seed.
In the breasts, therefore, we understand the Testaments, that
is, the church, which lives through the Testaments. But the
golden girdle is the chorus of the saints, which adheres to Christ
and embraces the Testaments.25
[14] But his head and hairs were white as wool or snow. He says
white hairs for the multitude of those made white. For these are
the Jerusalem which every day “comes down from heaven,”26 that
is, those who are born from holy people, as the beast from the
abyss is evil people born from evil people.27
And his eyes as a flame of fire. Sometimes he calls the command-
ments of God, sometimes the Holy Spirit, the eyes of the church.
The commandment of the Lord is a light, as it is written: “Your
word is a lamp for my feet, Lord”;28 and again: “The command-
ment of the Lord is clear, enlightening the eyes.”29 Moreover, be-
cause the commandments themselves may be fire, it is also said:
23. Mt 13.19.
24. Mt 13.38.
25. Victorinus also sees the golden sash as a reference to the saints; how-
ever, he adds that they are golden because they have been tested by fire (In
Apoc. 1.4).
26. Rv 3.12; 21.2, 10.
27. In his exposition of the first mystic rule, Tyconius writes that Christ
“comes continually in his body, by a birth and by a glory of similar sufferings”
(Lib. reg. 1.8). Likewise, here he writes that the eschatological Jerusalem con-
tinually comes down from heaven in those born from holy people, while the
devil’s body also continually comes up from the abyss in those born from evil.
Here we see the logical unity of the first and seventh mystic rules: “The rela-
tion of the devil and his body can be conceived in short order, if we keep in
mind, here also, what we have said about the Lord and his body. The transi-
tion from head to body is recognized by the same kind of reasoning” (Lib. reg.
7.1; Tyconius: The Book of Rules, trans. William S. Babcock, Society of Biblical
Literature: Texts and Translations 31 [Atlanta: Scholars Press, 1989], 115).
28. Ps 119.105.
29. Ps 19.8.
 REVELATION 1.13–1.15 31
“Your word is very fiery,” and about Joseph: “The word of the
30

Lord inflamed him.”31

[15] And his feet like the brass of Lebanon as tried in a furnace.
The feet tried in a furnace represent the church of the last time
tried by the intensity of the tribulations; for the feet are the
last part of the body, as seen [in Daniel] when the stone, cut
from the mountain, struck the body of the kingdoms of the
world at its feet.32 Moreover, for this reason he compared them
to brass, because brass comes from bronze, and through much
fire and additives it is brought to a golden color. Moreover, that
he compared them to the brass of Lebanon is not without reason.
For Lebanon is a mountain in Judea. From this it is shown that
in Judea, that is, among brothers, the body of Christ is tried,
especially in the last time. For the same Lord says plainly in
Zechariah that the furnace is in the house of God, and there
believers are tried, “where also the Lord was crucified”33 and
was tried for us. He exacted from his people [wages] that were
similar to those associated with Christ’s sufferings, when he re-
ceived an equal number of silver pieces34 and demanded that
they be tried in the furnace in his own house, that is, his own
nation, to test the gold, as we read: “And I will say,” he says, “to
them: ‘If it is good in your sight, weighing it, give me my wage,
or if not, never mind.’35And they weighed out my wage, thirty
pieces of silver. And he said to me: Throw them into the fur-
nace and see its value,36 how much I am valued for them. And I
took the thirty pieces of silver, and I threw them into the house
of the Lord, into the furnace.”37 And again: “I will take you into
the midst of Jerusalem, just as silver and gold, bronze and iron,
and tin and lead are gathered into the midst of a furnace for
the purpose of blowing fire on them so that they are melted.
Thus I will take you in my wrath and will gather you and melt
you, and I will blow the fire of my wrath on you, and you will be
melted in the midst of it.”38
30. Ps 119.140. 31. Ps 105.19.
32. Cf. Dn 2.34, 44. 33. Rv 11.8.
34. Cf. Mt 26.15. 35. Lat. Discedite, or “Leave!”
36. Lat. inspice si probatum est, or “see if it was tried.”
37. Zec 11.12–13.
38. Ezek 22.19–21.
32 TY CONIUS
In this book you will find nothing else but internal wars and
fires, which God deigned through his Christ to reveal to his
church, so that in the imminent “falling away”39 the people of
God might know the quantity and quality [of the tribulations]
they must endure throughout so many years.40 If one does not
understand, nevertheless with the Spirit of God directing, by
being aware of and by fleeing “the mystery of iniquity,”41 that
is, “spirits of wickedness in high places,”42 throughout each of
those days he will avoid the evils and will bear the tribulations
both calmly and patiently, and will be tried “as gold in a fur-
nace.”43
And his voice as the sound of many waters. In the voice he shows
the church preaching. Moreover, many waters are peoples.44
[16] And he had in his right hand seven stars. In the right hand
of Christ is the spiritual church, to which, “standing on his
right,”45 he says: “Come, blessed of my Father, inherit the king-
dom which has been prepared for you from the foundation of
the world.”46
And from his mouth proceeds a sharp two-edged sword, and his face
shines as the sun in its power. The order [in his description] of
39. 2 Thes 2.3.
40. Tyconius’s extended comment on Rv 1.15, citing Rv 11.8, Zec 11.12–13,
and Ezek 22.19–21, is summarized in this sentence. The internal wars and
fires of the church are a major theme in the Book of Rules. In fact, Tyconius
returns to this theme at the conclusion of his explanation of rules one to six
(Lib. reg. 1.13; 2.14; 3.26–29; 4.20; 5.8; 6.4). These internal wars and fires are
the main theme of the seventh rule. Gennadius reports that Tyconius wrote
a work, now lost, entitled De bello intestino, which, presumably, addressed the
same internal ecclesiological conflict (De vir. inlust. 18). Cf. Pamela Bright, The
Book of Rules of Tyconius: Its Purpose and Inner Logic, Christianity and Judaism in
Antiquity 2 (Notre Dame, IN: University of Notre Dame Press, 1988), 114–17.
41. 2 Thes 2.7.
42. Eph 6.12.
43. Wis 3.6. For Tyconius, the reason for this revelation is not only “so that
in the imminent ‘falling away’ [2 Thes 2.3] the people of God might know
the quantity and quality [of the tribulations] they must endure throughout so
many years,” but also that, by the direction of the Holy Spirit, the true believer
“will avoid the evils [present within the church] and will bear the tribulations
both calmly and patiently.”
44. Cf. Rv 17.15. 45. Ps 45.9.
46. Mt 25.34.
 REVELATION 1.15–1.20 33
the [bodily] members is unusual: the face is described after the
feet. It shows that after the flames of the last struggle, the glo-
ry of the church is manifested, about which [glory] it is said:
“Then the righteous will shine like the sun in the kingdom of
his Father.”47
[17] And when I had seen him, I fell down before his feet as if dead.
John, who saw these things, represents the entire church.48 But
also other apostles and prophets [experienced this],49 by whom
the church, [falling down] as if dead, is humbled before Christ
the Lord.
And he placed his right hand upon me saying: Do not be afraid.
But what kind of consolation can be experienced by him who
is lying down as if dead, when he hears: “Do not be afraid”? I
am the first and the last. [18] And I am alive, and I was dead. And
behold I am alive forever and ever, and I have the keys of death and
hell, that is: “You have in me the keys of death, you who are as
if dead.”50 For to the church herself he gave the keys of hell and
gave the keys of the kingdom of heaven as well: “Whose sins,”
he says, “you forgive, will be forgiven. Whose you retain, will be
retained.”51
[19] Therefore, write down the things which you have seen and the
things which are and the things which must happen after these things,
[20] the mystery of the seven stars, which you have seen in my right
hand, and the seven golden candlesticks. The seven stars are the seven
angels of the seven churches, and the seven candlesticks are the seven
churches. He said that the stars are the angels of the churches
and the candlesticks are the churches, which are not seven, but
one septiform church, as it is written: “My dove is one; my per-
fect one is unique.”52 But [someone will say]: “If the church is

47. Mt 13.43.
48. That is, by means of synecdoche (cf. Lib. reg. 5.2–3). Lat. totius ecclesiae
figuram portat, literally “carries a figure of the whole church.”
49. Gryson cites the following examples: Moses (Nm 16.4), Ezekiel (Ezek
2.1; 3.23; 11.13; 43.3; 44.4), Daniel (Dn 8.17), Peter, James, and John at the
Transfiguration (Mt 17.6), and Paul (Acts 9.4; 22.7; 26.14) (Tyconius: Commen-
taire de l’Apocalypse, 66, n.11).
50. as if dead: see v.17 immediately above.
51. Jn 20.23.
52. Song 6.9. Tyconius lists the number seven among what he calls legitimi
34 TY CONIUS
one, there would not be seven angels.” [We will respond]: But if
there are seven churches, do only those that he has specifically
named have angels, and the rest not have angels?
It should not be thought that one angel is assigned to each
person, which is thought incorrectly by some53 because the
Lord says about the little ones: “Their angels continually be-
hold the face of my Father.”54 If these angels are distributed
and attached to us for the purpose of protecting and saving
us from every incursion, why was Peter’s own angel not able to
rescue that apostle, but another [angel] was sent to free him?
For he says: “I know in truth that the Lord sent his angel and
rescued me from the hand of Herod.”55 And this angel was not
only sent, but also returned, as it is written: “And both proceed-
ed down one street and the angel departed from him.”56 But
someone will say: “The angel, which is assigned to each person,
was sent to free him.” In that case, he should also say that if all
of the apostles were in prison, twelve angels would have been
sent, and one angel would not free another apostle, but only his
own angel would free him. Indeed, was one “angel of the Lord”
not able to strike “the camp of the Assyrians” and to free all Je-
rusalem?57 Or was Job put in the protection of a holy angel and
not entrusted to the devil himself, so as not to suffer anything
more than had been ordered?58 Moreover, if they were not giv-
en to us for protecting and freeing, but perhaps were given for
the purpose of teaching or instructing us, what [is left for] the
Holy Spirit, about whom the Lord says: “When he comes, he
will teach you”?59
What also shall we say here? That the Lord honored the lit-

numeri (seven, ten, twelve, and their multiples). These numbers “signify per-
fection, or a whole understood from a part, or a simple sum” (Lib. reg. 5.4.1;
Le livre des règles, Latin and French, introduction, notes, and translation by
Jean-Marc Vercruysse, Sources Chrétiennes 488 [Paris: Les Éditions du Cerf,
2004], 288; cited hereafter as SC 488).
53. According to Gryson this was the opinion of Origen in the third centu-
ry (Tyconius: Commentaire de l’Apocalypse, 67, n.13). Cf. Shepherd of Hermas, Man-
date 6.2 (LCL 25, 262–67).
54. Mt 18.10. 55. Acts 12.11.
56. Acts 12.10. 57. 2 Kgs 19.35.
58. Cf. Jb 1.12; 2.6. 59. Jn 16.13.
 REVELATION 1.20 35
tle angels of the little ones, that is, that younger people have
inferior angels? But how? By whose merit did he say the angels
behold God? Their own or those of the people to whom the
angels are said to be given as guardians? For if angels behold
God by their own merit, the Lord is not bringing this about in
praise of the little ones. But if our angels behold God by our
merit, did they therefore not see God before they were attached
to people? Or do the merits of people cause them to receive
such angels who had always beheld or were beholding God? I
do not mention the fact that the righteous are unequal in mer-
it. Indeed, it cannot be said without the danger of contradic-
tion that each one receives an angel based upon the measure
of his faith and devotion, and that the stronger one will have
been in faith and devotion, the more likely he will be to have
an angel who is more worthy and fit for beholding God, but
that one who is weaker in devotion would earn an inferior an-
gel according to the merit of his devotion. What do [the angels]
do if the holiness of the righteous has grown or has diminished
unto the damage and detriment of his faith? Do they remain
or are they changed according to the increases and losses of
people’s faith? If in fact the angels are not changed, does a per-
son, by growing in holiness and bearing fruit to thirty- or one
hundredfold60 surpassing his angel, lead that angel with him,
or, having advanced, leave the angel behind in his first status?
With what kind of honor does he exalt little ones, saying: “See
that you not despise one of these little ones, because their an-
gels always behold the face of my Father who is in heaven”?61
For he could more highly honor lesser things 62 as he honored
such in another passage saying: “As often as you have done it to
these least of my brothers, you have done it to me.”63 Indeed it
is not a better, or a more distinguished, or a greater honor for
a person to have as a guardian an angel who continually be-
holds God than to have Christ as a brother, whom he always has
with him as a guardian and also as a co-heir, since Christ also
deigned to have him as a brother.64

60. Cf. Mk 4.8. 61. Mt 18.10.

62. Lat. minora, in the neuter plural. 63. Mt 25.40.
64. Cf. Rom 8.17, 29; Heb 2.11–12, 17.
36 TY CONIUS
And does a person have the voice65 of his angel, or does the
angel have the voice of the person to whom it was assigned, as
was said about the voice of Peter that was heard: “It is not Peter,
but ‘it is his angel’”?66 The angel of a person is his soul, that is,
the inner man,67 which continually contemplates God with a
pure heart 68 through faith, as the Lord says: “You will not see
me until you say, ‘Blessed is he who comes in the name of the
Lord,’”69 and says to Philip: “The one who sees me also sees my
Father.”70
Therefore, when it says “the angel of a person,” it signifies the
person himself. In this way you should understand the church-
es also to be their angels. Not only [is it characteristic] of mys-
tery,71 but it is also customary to divide one thing, as when we
say “people of the church” when the people themselves are the
church. In this way the Lord said: “My soul is sorrowful even to
death.”72 There seems to be one person who is speaking and an-
other soul about which is spoken, when the soul itself is saying:
“My soul is sorrowful,” rather than saying: “I am sorrowful.” If,
therefore, this is a customary way of speaking and in this way
one thing is divided, how much more [when it is done] for the
sake of obscuring the matter, should you understand this pas-
sage allegorically, as something said through a mystery? Alle-
gory is significance of some particular thing, so that one thing
sounds forth in the words and you understand another thing
in mysteries, as is said through Isaiah: “Behold, I am doing new
things, which now will spring forth, and you will know them. I
shall make a highway in the wilderness and rivers in the desert:
the beasts of the field will bless me, the owls and the offspring
65. Lat. vocem. The rhetorical question, arising from Acts 12.15, seems to
be asking whether the sound of the voice of one’s guardian angel is similar to
the sound of the voice of the person being guarded.
66. Acts 12.15. 67. Cf. Rom 7.22; Eph 3.16.
68. Cf. Mt 5.8. 69. Lk 13.35.
70. Jn 14.9.
71. “Mystery” refers to the biblical text. For Tyconius, the Spirit is the au-
thor of Scripture, who narrates in mysteries: “we are speaking according to
the mysteries of heavenly wisdom by the magisterium of the Holy Spirit, who,
since the prize of truth establishes faith, narrated in mysteries” (Lib. reg. 4.1;
SC 488, 218, 220).
72. Mt 26.38.
 REVELATION 1.20 37
of ostriches, because I gave water in the wilderness and rivers in
the desert to give drink to my chosen nation.”73 For what is the
wilderness where God makes a highway, or what is the desert
where he had promised to make rivers, except the nations in
which the way of life has been revealed through Christ and the
unfailing water of salvation has flowed forth? Also, what are the
beasts that will bless God? What are the owls and offspring of
ostriches? What is the chosen nation to whom he gives drink?
Just as you examine this through a mystery and understand
them to be one,74 so you should believe that the angel and the
church are one [and the same].
Among us there is doubt whether in the phrase angelo eccle-
siae, “church” is genitive or dative. In Greek,75 however, it is ob-
vious that he did not say “to the angel of this church,” but “to
the angel, to this church,” so that he seemed to have said not so
much “the angel and the church” as to have wanted to explain
what the angel is, saying, “To angelo te en Epheso ecclesiae grap-
son,”76 which is in Latin, “To the angel, that is, to the church
which is at Ephesus, write.” Among us also this can be distin-
guished in plural number, as for example “to the angels, to the
churches which are in Asia, write.” So also in the psalm he says:
“In the sun he placed a tent in them.”77 He explained what “in
the sun” is [by] saying “in them.” Indeed, also in the beginning
of the book he did not say “to the seven angels” but “to the sev-
73. Is 43.19–20.
74. Sicut hoc per mysterium tractas et unum esse intellegis (CCSL 107A, 112).
For Tyconius, this is the work of exegesis, to be drawn through mysteries by
the Spirit. To understand the mystery, the reader must follow the logic of the
mystic rules by which the Spirit governs and regulates the communication of
mysteries in Scripture. As Tyconius maintains in the prologue to the Book of
Rules: “If the logic of the rules is accepted without ill will, as we communicate
it, then whatever is closed will be opened and whatever is obscure will be eluci-
dated, so that anyone who walks in the vast forest of prophecy guided by these
rules as, in a way, by pathways of light, may be kept from error” (Lib. reg. prol.;
SC 488, 130).
75. Tyconius knew Greek and appears to have had access to a Greek copy
of the Revelation. He may have been Greek himself, since Tyconius is a Greek
name (the Latin equivalent would be Fortunatus). See Kenneth B. Steinhaus-
er, “Tyconius: Was He Greek?” Studia Patristica 27 (1993): 394–99.
76. Rv 2.1.
77. Ps 19.4.
38 TY CONIUS
en churches”: “John to the seven churches which are in Asia”;
and the Lord said to him: “Write in a book what you have seen,
and send [it] to the seven churches.”78 Nevertheless, afterward
he ordered that it be written to the angels, so that he might
show that the angels and churches are one [and the same]. And
then, does he order the angels to repent? No, [he orders] the
churches [to repent].79
Finally he addresses all [churches] in [his address to] each
[church] since he does not say: “to the church,” but “to the
churches” [in regard to] “what the Spirit says.”80 For not only the
church of the Ephesians would have to be moved from its place
if it did not repent.81 Or does he promise to Smyrna alone: “Do
not fear any of those things which you are about to suffer”?82 Or
is the throne of Satan only in Pergamum and not everywhere?83
Or does he threaten adulterers only in Thyatira, 84 and exhort
her alone to keep what she has until he comes?85 Or does he say
to Sardis alone: “If you do not keep watch, I shall come to you
like a thief, and you do not know at what hour I shall come”?86
Or did he give an open door to Philadelphia alone87 and prom-
ise to her alone protection from the testing that will come to
test the whole world?88 Or does he threaten to vomit from his
mouth only the lukewarm of Laodicea?89 Surely the church of
Christ was not only in these places at that time, but all fullness
consists in the number seven and, as is the custom of divine
mystery,90 the general is perceived in the particular.91 For the
apostle Paul also writes to seven churches, not, however, to the
same ones to which John writes.92
78. Rv 1.4.
79. While Tyconius gives considerable attention to the identification of the
seven churches with seven angels, Victorinus does not comment on the angel-
ic reference.
80. Rv 2.7. 81. Cf. Rv 2.5.
82. Rv 2.10. 83. Cf. Rv 2.13.
84. Cf. Rv 2.22. 85. Cf. Rv 2.25.
86. Rv 3.3. 87. Cf. Rv 3.8.
88. Cf. Rv 3.10. 89. Cf. Rv 3.16.
90. Divini mysterii mos (CCSL 107A, 113). Cf. note 71 above.
91. Cf. Lib. reg. 4.1–2, 5.4.
92. The Muratorian Fragment, an important document for the study of the
formation of the New Testament canon and dated variously between the sec-
 REVELATION 1.20–2.1 39
Therefore, he is speaking to the angel, to the church, in
which he shows, when he both praises and rebukes, that there
are two parts. In [the letters to the churches] that follow, how-
ever, he is shown not to rebuke the same one that he praises,
as the Lord in the Gospel spoke of the whole body of bishops 93
as a single servant [which was both] “blessed” and “wicked,”94
whom the Lord himself will separate when he comes.95 And he
will not assign the whole [body of] servants, but only a part, [a
place] “with the hypocrites.”96 Therefore, as he begins to show
in the present circumstances of the septiform church internal
wars and diverse future activities, he did not say: “Write down
the things which are” and “the things which have been,” but
“the things which must happen.”97 He shows that the tares con-
tinually grow until the maturity of the harvest,98 proclaiming
that the good are mixed with the evil in the church up to the
end of time.99

Chapter Two
[1] To the angel, to the church at Ephesus, write: The one who holds
the seven stars in his right hand says these things, that is, the one

ond through fourth centuries, says that “the blessed apostle Paul himself—fol-
lowing the pattern of his predecessor John—writes, giving their names, to not
more than seven churches.” Translation of Krister Stendahl, “The Apocalypse
of John and the Epistles of Paul in the Muratorian Fragment,” in William Klas-
sen and Graydon F. Snyder, eds., Current Issues in New Testament Interpretation
(New York: Harper and Brothers, 1962), 239–45 at 239. Commenting on the
seven churches, Victorinus also notes that Paul did not exceed the number
seven in his correspondence (In Apoc. 1.7). Cf. Jonathan J. Armstrong, “Vic-
torinus of Pettau as the Author of the Canon Muratori,” Vigiliae Christianae 62
(2008): 1–34.
93. The Latin word praepositorum, meaning “directors,” “leaders,” or “su-
perintendents” of the churches, I have translated as “bishops” throughout the
exposition.
94. Mt 24.46, 48. 95. Cf. Mt 25.32.
96. Mt 24.51. 97. Rv 1.19.
98. Cf. Mt 13.30.
99. Tyconius discusses the continual growth of the two parts of the Lord’s
bipartite body in his analysis of the third mystic rule, “On the Promises and
the Law” (Lib. reg. 3.26–29).
40 TY CONIUS
who holds and guides you in his hand, that is, in his power, who
walks in the midst of the seven golden candlesticks, that is, in your
midst.
[2] I know your works and labor and patience, and that you are not
able to tolerate evil people. And you have tested those who say they are
apostles and are not, and you have found them to be liars. [3] And you
have patience, and you have tolerated [them] for my name and have
not defected. He says: You have tested them. They are not tested
unless they are inside.100 For those who are outside, without any
testing, are shown to be outside; it is not necessary for those
[outside] to be tested, [to verify whether] they are inside or out-
side, who are known not from their fruits, but from the place
[in which they are found].101
That which he said: I know that you are not able to tolerate evil
people, is not a compliment, but a testimony of their weakness.
But in that passage the praise that he gave was: You are not able
[to tolerate them] and [yet] you have tolerated [them] for my name. In
their tolerating of the false brothers, he praised their human
weakness for maintaining the virtue of patience through the
humility of charity out of fear of God and so that, according to
the precept of the Lord, they would know of whom they should
beware.102
Moreover, he says this to part of the angel:103 [4] But I have
against you, that you have left your first love. For may it never be
that he should rebuke the same whom he was praising before,
to whom he says: “You have patience and have not defected.”104
For one who has patience does not defect, is not able to leave
his love, since “God is love.”105 Accordingly it is shown that in
the one body there are two parts: one persevering, the other
transgressing.106

100. Cf. 1 Cor 5.12; Lib. reg. 2.10.

101. Cf. Mt 7.16. The false apostles belong to the left part of the Lord’s
bipartite body. Their true identity is revealed by the fact that they do not bear
the fruit of the gospel, especially charity (cf. Lib. reg. 6.4; 7.14, 17–19).
102. Cf. Mt 7.15; 16.6, 11; Lk 12.1.
103. That is, to part of the church. See Tyconius’s comments on Rv 1.19–20.
104. Immediately above, in v.3.
105. 1 Jn 4.8.
106. In the Book of Rules, Tyconius explains the two parts of the church
 REVELATION 2.1–2.7 41
He says to it: [5] Remember from where you have fallen, and re-
107

pent and do the first works; or else I am coming to you and I shall move
your candlestick from its place, if you do not repent. He says that the
candlestick of the one whom he orders to repent is to be moved.
This is the angel, this candlestick, a part of which he says that
he is not taking away but moving from its place, with the result
that whatever this part loses, is given to “him who has, and he
will have an abundance; and he who does not have, that which
he seems to have will be taken away from him.”108 Although he
may belong to the church, until it is divided,109 nevertheless he
lost his own salvation and all the light of the candlestick. And
although he was honored with miraculous gifts, he is dead on
the inside, and what is alive in him is foreign to him.110
Again he speaks to the good part: [6] But you have this, that
you hate the deeds of the Nicolaitans, which I also hate. For how is
one who has left his love, that is, God, able to hate the deeds of
the Nicolaitans?111 The deeds of the Nicolaitans are idolatries
and fornication.112
[7] He who has ears, let him hear what the Spirit says to the church-
es. To the one who overcomes I shall grant to eat of the tree of life, that
is, of the fruit of the cross, which is in the paradise of my God.
Paradise is the church; for “all things were done in a figure”113

in an exposition of the second mystic rule, “On the Lord’s Bipartite Body”
(Lib. reg. 2). He writes that the Lord speaks according to “this mystery (hoc
mysterio)” (i.e., the second mystic rule) when he addresses the seven churches
in the Apocalypse: “sometimes he shows them to be saints and keepers of the
commandments, sometimes he shows the very same to be guilty of numerous
sins and in need of repentance” (Lib. reg. 2.11; SC 488, 162). This mystery, that
the Lord’s body is bipartite, explains the double word of promise and threat,
praise and rebuke, in Rv 2–3.
107. That is, to the left part of the body.
108. Mt 13.12.
109. In the eschatological separation (cf. Lib. reg. 1.13; 2.26–29).
110. Tyconius is using the masculine pronoun because of his citation of
Mt 13.12, but he is speaking about the transgressing part of the body.
111. Cf. Rv 2.4 and 1 Jn 4.8. The rhetorical question demands the answer
that only the transgressing part of the church left its first love while the per-
severing part hates the evil deeds of the Nicolaitans. For Tyconius, this is evi-
dence that the church is bipartite.
112. Cf. Rv 2.14.
113. 1 Cor 10.6.
42 TY CONIUS
of it. “The first man Adam” is a shadow “of the one to come.”114
The second Adam, Christ, is the “sun of righteousness,”115 who
enlightens the darkness of our blindness. “The first” Adam,
as the Apostle says, “from earth is earthly; the second” Adam
“from heaven is heavenly. As is the earthly, such are they also
that are earthly; and as is the heavenly, such are they also that
are heavenly.”116 But now in the church there are two Adams,
the earthly and the heavenly, because Adam is bipartite, the
old and the new.117 The old is he to whom it is not given to par-
take of the tree of life,118 because he has refused to “put off the
old man.”119 The new is he who is united with the conquering
Christ and has the power of the tree of life,120 which he always
had. Although he is not yet united to Christ in body, neverthe-
less he is united in spirit, since, if the tree of life is promised to
those overcoming, and many already have overcome in Christ,
not all died121 but [only] those who “sinned in the likeness of
the transgression of Adam”;122 the rest, who persevered in or
remembered the image and likeness of God,123 are said to live.
They live because “he is not the God of the dead, but of the
living.”124 Therefore, two parts were prefigured in Adam, and
from Adam they were prefigured for [giving] knowledge of
what was to come: one part, which confessed that it has sinned
and lives; the other, which does not “recover from the snares
of the devil, by whom it was taken captive,”125 to whom the way
to the tree of life is hidden. Immediately [Adam] began to
114. 1 Cor 15.45; cf. Col 2.17; Rom 5.14.
115. Mal 4.2.
116. 1 Cor 15.47–48.
117. Tyconius traces the history of the bipartite body all the way back to
Adam, whose two sons inaugurated the internal conflict within the body. Cain
was the first of many false brothers, whose true identity is revealed by their fra-
ternal hatred (cf. Lib. reg. 6.4). A similar history of spiritual conflict is present-
ed in the Sermo in natali sanctorum innocentium, an anonymous fourth-century
sermon, probably of African, Donatist provenance. Cf. David Charles Robin-
son, “The Anonymous Sermo in natali sanctorum innocentium: An Antecedent
Witness to Tyconian Exegesis,” Theoforum 42, no.1 (2011): 99–117.
118. Cf. Gn 3.24. 119. Eph 4.22.
120. Cf. Rv 22.14. 121. Cf. Jn 6.49, 58.
122. Rom 5.14. 123. Cf. Gn 1.26.
124. Mt 22.32. 125. 2 Tm 2.26.
 REVELATION 2.7 43
generate these parts, both offering sacrifices to God, but one
pleasing, the other displeasing; one, bowed down and simple,
offering sacrifices humbly and dying by the hand of his broth-
er; the other, dulled and offering with envy, who remained
stubborn after the murder of his brother. Moreover, the succes-
sion and offspring of each part is declared in Cain and Abel.126
For the Lord says this: “You will be cursed on the earth, which
opened its mouth to receive the blood of your brother from
your hand.”127 Anyone who from Cain takes up practicing and
carrying out murders or hateful things against his brother, he
calls an earthly man.128 But to the succession of Abel it says this:
“God has raised up for me another seed in place of Abel whom
Cain murdered.”129 It calls this succession the church. There-
fore, notice that God did not prohibit the whole Adam from
the tree of life, but [only] a part. For Adam “will live forever.”130
He would not have been able to arrive at this without tasting of
the tree. Moreover, he tasted it by confessing his error. If this
were not a figure of the future but concerned Adam alone, why
after the sentence of death did the Lord separate the debtor
from the tree of life, lest eating of it he should live? For the
Lord was not worried that against his sentence Adam might be
able to live; for this would not have happened even if he had
eaten the entire tree of life. But this was “done in a figure”131 so
that the truth might be revealed to us in the church. For both
the body and blood of the Lord are life, just as the same one
says: “One who eats my flesh and drinks my blood has eternal
life.”132 Does everyone who communicates have eternal life? No,
because it is written: “One who eats and drinks” the body and
blood of the Lord “unworthily, eats and drinks damnation to
himself.”133 For the part that examines itself and knows how it
126. Cf. Gn 4.1–9.
127. Gn 4.11.
128. Cf. Lib. reg. 6.4, where Tyconius states that brotherly love distinguishes
the right part from the left part of the church. Only those who bear the fruit
of charity are able to eat from the tree of life, the fruit of which is offered in
the Lord’s Supper (see Tyconius’s comments below).
129. Gn 4.25. 130. Jn 6.52.
131. 1 Cor 10.6. 132. Jn 6.55.
133. 1 Cor 11.29.
44 TY CONIUS
should eat,134 it alone eats from the tree of life. But the part
that has been blinded135 does not give heed to Christ, “the light
of life.”136 Although it eats this bread, without doubt it has the
tree of life concealed from it, as God says to Job: “Have you not
concealed the light from sinners?”137
[8] And to the angel, to the church at Smyrna, write: The first
and the last, who was dead and is alive, says these things: [9] I know
your works and tribulation and poverty, but you are rich. He speaks
to every church, which is “poor in spirit” and “possesses all
things.”138
And you are reviled by those who say they are Jews and are not,
but are the synagogue of Satan.139 Here also it is shown that he is
speaking not only to a particular church, because reviling Jews
were, or are, not only in Smyrna. Moreover, it shows that those
Jews are outside, since he does not say, “You have tested those
who say that they are Jews,” as he said above about the apostles
“who say that they are apostles and are not.”140 He could have
called Christians “Jews” since “Jew” is a religious term. “For
we are the circumcision”; we are Jews, who have Christ, “the
lion from the tribe of Judah.”141 For one is not a Jew who “is
one outwardly, nor is circumcision outwardly of the flesh, but
one is a Jew who is one inwardly.”142 Moreover, if he had said
only, “You have tested those who say that they are Jews,” and
had not added “synagogue of Satan,” we would in no way be
able to assert that they are outside, although he did say that
they were revilers. For our Lord, “leaving an example” to his
body in the midst of the synagogue of holy Israel, in the midst
of holy Jerusalem, spoke of “Jerusalem who kills the prophets,”
and spoke of the synagogue of Satan “which is Sodom and
Egypt,”143 where his witnesses are crucified every day. For the
Lord also spoke through the prophet with his own mouth and
that of his own body: “Many dogs have surrounded me; a syn-
134. Cf. 1 Cor 11.28. 135. Cf. Rom 11.25.
136. Jn 8.12. 137. Jb 38.15.
138. Mt 5.3; 2 Cor 6.10.
139. Tyconius’s exposition of this sentence is guided by the logic of the
second and seventh mystic rules (Lib. reg. 2, 7).
140. Rv 2.2. 141. Phil 3.3; Rv 5.5.
142. Rom 2.28–29. 143. 1 Pt 2.21; Mt 23.37; Rv 11.8.
 REVELATION 2.7–2.12 45
agogue of evildoers has besieged me”; and again: “The earth
was opened and swallowed Dathan, and covered the synagogue
of Abiram. Fire kindled in their synagogue because they irri-
tated Moses and Aaron, the holy one of the Lord.”144 This syn-
agogue, which had opposed Moses, now opposes the church.
Before, [when] it was revealed partially, it fought designated
under the one term “synagogue.” Jeremiah mentions this syna-
gogue in the church saying: “Omnipotent Lord, I have not sat
in the council of mockers, but I was afraid of the presence of
your hand, and I sat alone,”145 certainly in spirit; for it is obvious
that he never withdrew from their midst, where there had been
no other temple in which he could sit alone, nor another peo-
ple from which he could be separated. For also Nicodemus, in
making reference to the law, 146 was a stranger to the council of
evil people. This is the synagogue which the Son of God says is
in the church: “You were born from your father the devil, and
you want to do the desires of your father.”147 In it is the difficult
path and “the wide path”;148 in it is the path to the right and
to the left.149 But are both really gathered together or mixed
on the path of the Lord? For it is written in Hosea: “The paths
of the Lord are right. The righteous will walk in them, but the
ungodly will fall in them.”150
[10] Do not fear any of those things which you are about to suf-
fer, surely from the whole body of the devil, which besieges the
church in the whole world from inside and from outside.151
Behold, the devil is proceeding to throw some of you into prison,
that you should be tested, and you will have tribulation ten days. Be
faithful unto death, and I shall give you the crown of life. [11] He who
has ears, let him hear what the Spirit says to the churches. The one who
overcomes will not be harmed by the second death. He put ten days for
the entire time, because ten is a perfect number.152
[12] And to the angel, to the church at Pergamum, write: The one
144. Pss 22.17; 106.16–18. 145. Jer 15.15–17.
146. Cf. Jn 7.50–52. 147. Jn 8.44.
148. Mt 7.13. 149. Cf. Prv 4.27.
150. Hos 14.9. 151. Cf. Lib. reg. 7.
152. Tyconius explains the significance of temporal designations and num-
bers in his exposition of the fifth mystic rule, “On Times.” Concerning the
number ten, see Lib. reg. 5.4.
46 TY CONIUS
who has the two-edged sword says these things: [13] I know where you
live, where the throne of Satan is. He speaks to every church be-
cause Satan lives everywhere; moreover, evil people are the
throne of Satan.153
He reverts to the particular because, although these seven
places are a figure of the whole septiform church, neverthe-
less the things that he rebukes or praises have been done in
these [churches] in particular. And you hold onto my name, and
have not denied my faith in the days of Antipas my faithful witness,
who was slain among you, where Satan lives. [14] But I have a few
things against you—surely against the other members, not those
to whom he says: And you have not denied my faith: That you have
there some holding the teaching of Balaam, who taught Balak to put a
stumbling block before the children of Israel, that they should eat things
sacrificed to idols and should fornicate. These two things are the
chief things that hypocrites contend should be enjoyed, to eat
and to fornicate, as the Lord says: “But inside you are full of
rapine and unrestraint”;154 but also every evil work is idolatry
and spiritual fornication.
[15] Thus you also have those holding similarly the teaching of the
Nicolaitans. [16] Repent! But if you do not, I am coming to you quick-
ly and I shall subdue them with the sword of my mouth. He says that
that part, which he always rebukes, is to be subdued.
[17] He who has ears let him hear what the Spirit says to the church-
es. To the one who overcomes I shall grant to eat of the hidden man-
na, that is, of “the bread which came down from heaven,”155 of
which the manna in the wilderness was a figure, because, as
the Lord himself said, many of those who ate died,156 and oth-
ers ate and did not die, such as Moses and others. He did not
repudiate that bread, but showed that it was hidden. For that
bread was the same which is now in the church, as it is written:
“They ate the same spiritual food.”157 Even now spiritual bread

153. This is not a statement that Satan is omnipresent, but a statement that
his residence is not only in Pergamum. For Tyconius, Satan resides wherever
there are evil people, and that includes every church until the eschatological
separation. (Cf. Lib. reg. 2.1–2; 4.20; 6.4; 7.1–19.)
154. Mt 23.25. 155. Jn 6.51.
156. Cf. Jn 6.49. 157. 1 Cor 10.3.
 REVELATION 2.12–2.21 47
is eaten, but “the bread of life” is not for all; “for the one who
eats unworthily eats damnation to himself.”158
And I shall give to him a white stone, that is, a body made white
through baptism, and upon the stone a new name written, that is,
the mystery of the Son of Man,159 which no one knows except the one
who receives it. Indeed to hypocrites, although they seem to have
it, it is not given them to understand, as it is written: “To you it
has been given to know of the mystery of the kingdom, but to
them it has not been given.”160 On this John says: “One who says
‘I know him’ and does not keep his commandments is a liar,
and the truth is not in him”; and again: “One who says that he
is in the light and hates his brother is still in darkness.”161 For
if hypocrites had known the mystery of God, they never would
have slain God in his family.162
[18] And to the angel, to the church at Thyatira, write: The Son of
God, who has eyes like a flame of fire and whose feet are like the brass of
Lebanon, says these things: [19] I know your works and love and faith
and service and your patience, and your latest works [are] greater than
your prior ones. [20] But I have many things against you, that you tol-
erate the woman Jezebel, who says that she is a prophetess and teaches
and seduces my servants to fornicate and to eat things sacrificed to idols.
[21] And I gave her time to repent, and she refused to repent of her for-
nication. The name “angel” is a general term, but the quality of
the discourse indicates whom the word is addressing, which part,
which particular thing, what function the angel has, and how it
transitions from [one] part to [another part] of the one body, or
from a figure to the particular, and returns from the particular
to the figure.163 For these things really happened, and accord-
ing to the particular, there was a woman in the aforementioned

158. Jn 6.35; 1 Cor 11.29. 159. Cf. Lib. reg. 1.8–10.

160. Mt 13.11. 161. 1 Jn 2.4, 9.
162. Cf. 1 Cor 2.8.
163. By following the logic of the mystic rules, the reader can discern such
transitions between the Lord and his body (Lib. reg. 1), left and right parts of
the Lord’s bipartite body (i.e., the church; Lib. reg. 2), and the particular and
the general (Lib. reg. 4). In the following verses, the Spirit sometimes address-
es the left part, sometimes the right. The woman Jezebel is a particular false
teacher in Thyatira, but she is also a figure of the whole world (cf. Lib. reg.
4.1–3).
48 TY CONIUS
church teaching the aforementioned things. But also in Israel,
Jezebel was a figure of the whole world. Therefore, the angel164 is
bipartite, each part of which has both bishops and laity. But, as
was said above, in the word that he said to the angel we discern
what function it has, of what quality it is, and what is implied by
it. For example, when we say that a person did something, we sig-
nify what was done with an expression that designates by which
members or how the deed was done, such as “he saw,” a func-
tion of the eyes, or “he spoke,” a function of the mouth; and the
quality of the deeds of those same members is surely shown in
the expression, such as “he spoke correctly” or “incorrectly.” And
so with an expression he designates both the member and the
quality in the one person. So also he does in the angel, which is
the church, when he says: I know your latest works are greater than
your prior ones. Generally speaking, it refers to the person of all
the saints. But when he says: You tolerate the woman Jezebel, he is
addressing the person of the bishop, who has authority for tol-
erating or removing. Therefore, just as [this] rule of discourse
specifies the functions and qualities in this particular church,
so also it reveals the transition from the particular to the whole
church. For [the Son of God] holds the bishop culpable, since
by permitting [Jezebel to teach] he is a participant [in her evil].
And he says: I gave her time to repent, and she refused. Why did he
not say, “I gave you time so that you may repent”? Is not “one
who consents to fornication”165 called a fornicator himself? And
if one is a participant by consent, why was he separated from the
[guilty] party, except that the text is transitioning from the par-
ticular to the general?
Also he wanted to show that the person of the holy bishops
who are alien to the sins of their part, expose their followers
to the left side, by not forbidding them.166 For as the angel and
members are bipartite, so also future events are mixed with

164. That is, the church.

165. 1 Cor 6.16.
166. The bishops have allowed Jezebel to teach and thus allowed the en-
emy body to seduce people in the church, through the left side. The call for
repentance addressed to Jezebel is addressed to all bishops who consent to her
spiritual fornication.
 REVELATION 2.21 49
past times. The general is inserted in the particular, and this
167

is able to be perceived only through understanding of the say-

ing, when what is said, to whom it pertains, and the time to
which it pertains are considered, just as the Lord, disputing in
the Gospel, hid the general in the particular, [saying]: “The
scribes and Pharisees have sat upon the seat of Moses. There-
fore, keep and do everything they say to you, but do not do the
things they do.”168 Again, if this is the particular, and not what
can be demonstrated about future things in the church, then
did the Lord, who commanded them to follow the scribes and
Pharisees with the exception of their deeds, want his servants
to remain outside [of the church]? Or did he give these pre-
cepts only for the next two days, because after them he was not
alive any longer, as he said: “You know that after two days the
Passover will come, and the Son of Man will be betrayed,”169
and according to John six days before the passion he sat upon
a donkey entering Jerusalem,170 and after this entrance he gave
these commandments, as we find in Matthew? But if he had
also conveyed these things from the beginning of his preach-
ing, it would have been a year. In that year what need was there
to teach what would have been in force only until the passion?
So that in this case an example and precedent would be made
for posterity, when evil men were sitting in the seat of Moses,
he commanded his disciples to follow the things that they were
teaching, not the things that they had done.171
167. Tyconius explains the mixing of times in his exposition of the sixth
mystic rule, “On Recapitulation” (Lib. reg. 6.3).
168. Mt 23.2. 169. Mt 26.2.
170. Cf. Jn 12.1.
171. Tyconius’s explanation of the dominical saying (Mt 23.2) may appear
tangential to Rv 2.18–21; however, we can make sense of his comment if we
consider both the context of the saying within Matthew’s Gospel and the
context in which Tyconius cites the same saying in the Book of Rules. In his
exposition of the fifth mystic rule (“On Times”), Tyconius comments on the
prophetic prohibition to carry burdens through the gates of Jerusalem on the
Sabbath (Jer 17.19–27). The prophet is speaking about the eternal Sabbath
rest. Jerusalem is bipartite and so are its gates. There is Christ’s gate and there
is the devil’s gate. Those who enter through Christ’s gate are those who enter
through the precepts of those who sit in Moses’s seat. Such people are relieved
of sin’s burden and enter the eternal Sabbath. Those who enter through the
50 TY CONIUS
He says: I have many things against you, because you tolerate the
woman Jezebel, who says that she is a prophetess, that is, a Christian,
and teaches and seduces my servants to fornicate and to eat things sac-
rificed to idols. Surely under the name of Christ she was teach-
ing spiritual fornication and idolatry. For how could she, who
called herself a prophetess in the church, openly teach the wor-
ship of idols? Therefore, he shows in her a similitude of Christi-
anity,172 hiding [within it] bodily and spiritual adultery. He also
showed that idolatry is in that adultery, as the Spirit defined it
through the Apostle, who was disputing about false brothers
and concluded saying [this]: “Little children, keep yourselves
from idols”; and again: “What [agreement does] the temple of
God [have] with idols?”173
[22] Behold, I am casting her onto a bed, and those who have forni-
cated with her into great tribulation if they do not repent of her works.
[23] And I shall kill her children with death, and all the churches will
know that I am the one who searches the mind and heart. Before God
reveals or kills adulterers, do the churches not know that God is
the one who searches the mind and heart? Or how can it be said
that the church will know that God is the “one who knows” all

devil’s gate are those who enter through the deeds of those who sit in Moses’s
seat. Such people are laden with heavy burdens and enter an accursed place
(Lib. reg. 5.7.2). In Matthew’s Gospel, Jesus says the scribes and Pharisees place
heavy burdens on the people (Mt 23.4). If Jesus’s command to obey their
teaching is to be understood as a particular reference (de specie), then the dis-
ciples would not have entered Jerusalem, because they would have been laden
with the teaching of the scribes and Pharisees. Since they did enter Jerusalem,
the reader knows that “the Lord hid the general in the particular (in specie
genus abscondit)” (Ex. Apoc. 1.27; CCSL 107A, 121). Reading the text according
to the particular (de specie) is also problematic because of the chronological
discrepancies between the Gospel accounts. The Lord’s instruction cannot be
understood de specie; rather, it is about “future things in the church.” Tyconius
is reassuring people under the leadership of false bishops that if they adhere
to such bishops’ teaching and not their deeds, they will enter the Sabbath rest
through Christ’s gate—provided such bishops preach the precepts of Christ
(Lib. reg. 5.7.2).
172. The similitude of Christianity is a recurring theme in Tyconius’s
commentary (see his comments on Rv 3.5; 9.7; etc.). The false brothers and
the enemy body masquerade as members of the Lord’s body (cf. Lib. reg. 6.4;
7.14–17).
173. 1 Jn 5.21; 2 Cor 6.16.
 REVELATION 2.21–2.23 51
“hidden things” from the outcome of [these] things and not
174

from the beginning of its faith? Therefore, he did not say: All
the churches will know, from the outcome, but said it from faith,
because he said: I shall kill not about visible175 death but about
spiritual death. Just as according to the particular, punishment
would be manifested against the mother, so also he promised
that it will be manifested among all the churches, that the chil-
dren of that same mother, that is, those born of that same spir-
it, are subject to spiritual death, although they are not openly
revealed.176 And David made this distinction between the par-
ticular and the general when he was fighting against Goliath. “I
shall kill you,” he said, “and all the earth will know that there is
a God in Israel.”177 At that time did all the earth know that Goli-
ath had been killed, or in particular that he could not be killed
except through faith? Also he added the particular, saying:
“And this whole assembly will know that God frees his people
not with a sword or with a spear.”178 Moreover, for this reason
he said “this whole assembly,” because there were those there
who doubted that David was able to prevail against Goliath,
but there were also spiritual people who believed that he was
able to beat him in the name of God. Therefore, these, among
whom the deed was accomplished particularly, saw it with their
eyes, not with faith; but we see through faith, not similarly but
wonderfully, that God does this every day. As with Goliath we
also see the children of Jezebel, who refuse to be subject to the
truth, punished with death. Moreover, that in the children of
that woman he signified posterity, we know from the statement
174. Dn 13.42.
175. The Latin phrase fide, quia non de perspicua contains an allusion to 2
Cor 5.7, about faith being not of sight.
176. The prima facie reading of Rv 2.22–23 suggests that the church’s
knowledge of Christ as the examiner of mind and heart is contingent upon
him killing the sons of the woman; however, such knowledge comes by initial
faith, not because of some future judgment. The death with which Christ will
kill the sons of the woman is a spiritual death, not a conspicuous death (non
de perspicua, sed de spiritali morte) (Ex. Apoc. 1.28; CCSL 107A, 122). The destiny
of these false brothers is certain, even if their identity remains hidden in the
present.
177. 1 Sm 17.46.
178. 1 Sm 17.47.
52 TY CONIUS
itself; for he threatened present punishment for the mother,
that he might give her over to eternal sorrows.179 In fact, he did
not say, “I am killing” her children “with a sword,” but: I shall
kill with death.
And I shall give to each of you according to your works. He is no
longer rebuking the whole for the part, since he promises to
each his own retribution.180
And having turned to the good part of that same angel,181 he
says: [24] But I say to the rest of you who are at Thyatira. When he
says: I say to the rest of you, he shows what the angel is, to whom
he says: Whoever of you who does not hold this teaching nor has known
the depth of Satan, that is, who has not consented to them, as the
Lord says: “I never knew you, you who work iniquity.”182 For just
as those who work iniquity do not know God, although they
preach him, so also God, although he knows everyone, does not
know workers of iniquity. In this way the righteous do not know
the teaching of Satan, although they hear it and experience his
relentlessness. For when can it happen that the righteous do
not hear bad things from which they abstain, since it is writ-
ten: “It is necessary that there be heresies so that those who are
proven may become manifest,” and again: “If any say to you,
‘Behold,’” Christ “‘is in the inner chambers,’ do not believe”?183
Otherwise, for what reason does the Lord threaten and teach
that evil doers receive punishments appropriate to their evils?
Or how would the righteous become more praiseworthy, if they
overcame something they did not hear or see?
I am not giving you any other burden, that is, “beyond that
which you are able to sustain.”184
[25] Hold the truth which you have until I come. [26] The one who
overcomes and who keeps my works to the end, I shall give him author-

179. Tyconius is again distinguishing between the righteous and sinister

members of the church. The spiritual members daily see God at work in mar-
velous ways, and do not need to see death by sword or spear in order to per-
ceive Goliath and the sons of Jezebel punished by death.
180. Synecdoche does not apply. Each member of the left and right parts
will receive just retribution.
181. The right side of the bipartite church is addressed in Rv 2.24–29.
182. Mt 7.23. 183. 1 Cor 11.19; Mt 24.26.
184. 1 Cor 10.13.
 REVELATION 2.23–3.3 53
ity over the nations. [27] And he will shepherd them with an iron
185

rod, as the vessels of a potter are shattered, as I also have received from
my Father. In Christ the church has this authority. For if anyone
adheres to his body, he possesses what the Son of Man, who
adheres to the Lord, has received, since “with him he has given
us all things.”186
[28] And I shall give him the morning star. Christ is the morn-
ing star. Whoever puts on Christ187 becomes what Christ is.
[29] He who has ears, let him hear what the Spirit says to the
churches.

Chapter Three
[1] And to the angel, to the church which is at Sardis, write: The one
who has the seven spirits of God and the seven stars says these things:
I know your works, that you have a reputation for being alive, but you
are dead. [2] Be watchful and strengthen the things that remain which
were about to die. For I have not found your works complete before my
God. [3] Therefore, remember how you have received and heard, and
guard it and repent! Because if you do not keep watch, I shall come like
a thief, and you will not know at what hour I shall come upon you. He
says: You have a reputation for being alive, but you are dead. One is
not dead except the one who commits mortal sin. For it is not
said: Strengthen the things which were about to die, except to one
who is permitted to remain in his office after death [mortal
sin]; for one who loses his office of teacher cannot strengthen.
For I have not found your works complete before my God. One who
died [through mortal sin] has been judged by God; not only
does he not have complete works, but as one dead he has ab-
solutely nothing. From this it is shown that he turned from the
bad bishop to every part of his [church],188 to which he says:
Therefore, remember how you have received and heard, and guard it
and repent! He says this to the whole group of them, by whom

185. Lat. pascet.

186. Rom 8.32. Cf. Lib. reg. 1.8–9, 12.
187. Cf. Gal 3.27.
188. That is, from the particular (species) to the general (genus) (Lib. reg. 4).
The text transitions back to the particular at Rv 3.4.
54 TY CONIUS
he is recognized as ruler, and whom he still threatens and says:
Because if you do not keep watch, I shall come like a thief, and you will
not know at what hour I shall come upon you.
Turning back to the particular,189 he says: [4] But you have
a few names in Sardis, those who have not soiled their garments, and
they will walk with me in white because they are worthy. Great praise
of a few, militant in virtue, among many evildoers!
God invites them to their lifestyle,190 saying: [5] The one who
overcomes will be thus clothed in white garments. But did the few
holy ones not know that in their midst was a multitude of evil-
doers? For this reason, therefore, they remained blameless, for
they are not able to be holy unless “they groan and sigh on ac-
count of the abominations which are done in their midst” and
[on account of] the “spiritual wickedness in high places.”191 The
wicked brothers also are not able to recognize the righteous.
And because of the similarity of their profession they can think
that they are similar, although they shine with no signs of true
righteousness and live without a witness. And they think that
no one is righteous, and therefore say: “He is also a burden for
us to behold.”192
And I shall not erase his name from the book of life, and I shall con-
fess his name before my Father and before his angels. [6] He who has
ears, let him hear what the Spirit says to the churches.
[7] And to the angel, to the church at Philadelphia, write: The one
who is holy and true, who holds the key of David, that is, royal au-
thority, who opens and no one shuts, and shuts and no one opens,
says these things. It is shown that Christ opens to his own who are
189. Cf. Lib. reg. 4. The previous call to repentance is addressed to all the
churches, but now (in 3.4) the church in Sardis is addressed.
190. That is, the lifestyle of the militant.
191. Ezek 9.4; Eph 6.12. Tyconius discusses the suffering of the right part
because of iniquity in its midst at the conclusion of his exposition of the third
mystic rule (Lib. reg. 3.28–29). Again, he writes towards the end of his expo-
sition of the fourth mystic rule, “if Satan holds anything of excellence in his
body, anything of the right-hand, anything of eminence, he mingles it with
the heavens, just as it is the custom of those at war to set the strong against
the strong. That is why the apostle says that saints’ ‘battle is not against’ hu-
man powers, ‘but against the spiritual hosts of wickedness in the heaven’ (Eph
6.12)” (Lib. reg. 4.20.2; Babcock, 89).
192. Wis 2.15.
 REVELATION 3.3–3.9 55
knocking and shuts the door of life to hypocrites who knock
193

and say: “Lord, open up to us,” to whom he will say: “I do not

know from where you are; depart from me, [you] workers of
iniquity.”194
[8] Behold, I have put before you an open door. Previously he said:
Who opens and no one shuts, so that no one might say [about]
the door of the church, which God opens in the whole world,
that someone is able to shut it up in a certain part [of the
world].
Because you have little power, and have kept my word and have not
denied my name. The praise is of God their protector and of de-
votion to the church, because God may open the door of over-
coming to one little in faith, and because little strength may be
invigorated through faith.195
[9] Behold, I give [this word] concerning the synagogue of Satan,
who say that they are Jews and are not, but lie. Behold, I shall cause
them to come and bow down at your feet and acknowledge that I have
loved you. He promised this to every church at that time, since
it was not only at Philadelphia [that] people believed from the
synagogue of the Jews, as we find in the Acts of the Apostles.
To the second angel he said: “You are slandered by those who
say they are Jews and are not.”196 But [here]197 he did not prom-
ise that Jews were going to come from them [in Philadelphia]
193. Cf. Mt 7.8.
194. Lk 13.25.
195. Tyconius’s comment on Rv 3.7–8 exemplifies his ambivalent status
within the fourth-century Catholic-Donatist controversy. On the one hand, he
expresses a Donatist concern when he writes that Christ “shuts the door of life
to the hypocrites.” On the other hand, he goes against the Donatists when he
maintains that no one can shut the door of the church, “which God opens in
the whole world (in toto mundo)” (Ex. Apoc. 1.38; CCSL 107A, 125). The Do-
natists believed the true church was geographically confined to Africa. Al-
though Tyconius finds himself in the middle of ecclesiastical controversy, he
is reminded by the Spirit’s address to the church in Philadelphia not to lose
sight of the common Christian, who is “little in faith” (modicae fidei) (Ex. Apoc.
1.39; CCSL 107A, 138). The saints are not spiritual superheroes; however, they
have enough faith to persevere in their praise of God, “because little strength
may be invigorated through faith (quod modica virtus fide roboretur)” (Ex. Apoc.
1.39; CCSL 107A, 138).
196. Rv 2.9.
197. That is, here in Rv 3.9.
56 TY CONIUS
and bow down before the feet of the church, that is, before the
feet of the body of Christ, because we believe this will happen
in the future. But to the sixth angel, who is before the last, he
promised what he conceded to others without promising.198
[10] Since you have kept the word of my patience, I also shall keep
you from the hour of testing which will come upon the whole world to
test the inhabitants of the earth. Just as at that time not only Phil-
adelphia was kept safe, although he made the promise only to
her, so also it is now. For if Philadelphia alone, or now Africa,
kept the word of God’s patience, to whom afterward in the whole
world does he promise the testing that is going to come? For
there is no [one else] in the whole world that is to be tested
besides the church. To every church he says: I will keep you from
the hour of testing which will come upon the whole world; and this is a
general description of the last persecution. For just as was done
in Africa, so it is necessary that Antichrist is to be revealed in
the whole world, and in the same way to be overcome every-
where by the church, where he was overcome by her in part
for the purpose of showing the way that the last struggle [will
happen]. For Antichrist, as some think,199 will not persecute the
church in [only] one place, since he will rule as the last king
over the whole earth, he “who calls himself God.”200 But now he
is hidden in the church, but the true Christ, the hidden God,201
has never departed from the midst of the church.202

198. That is, the promise to Philadelphia in Rv 3.9 is made to the whole
church, whereas in Rv 2.9 he spoke to that particular church.
199. The Donatists.
200. 2 Thes 2.4.
201. Cf. Is 45.15.
202. The outcome of this eschatological testing is the victory of the whole
church over the Antichrist. Tyconius corrects the mistaken view that sees the
Antichrist as one who will persecute the church in only one place. According
to the logic of the seventh mystic rule, the last king is a member of the devil’s
body (Lib. reg. 7.2, 5.1). The Antichrist is now hidden in the church (occultus
est in ecclesia). While the saints are assured of eschatological victory over the
forces of Antichrist, they are victorious even now. In fact, only a small number
with little strength defeated the enemy in Philadelphia, not only because of
their immovable faith, but because “the true Christ, the hidden God, has never
departed from the midst of the church (verus Christus deus occultus numquam de
medio ecclesiae discessit)” (Ex. Apoc. 1.41; CCSL 107A, 126). Tyconius is making
 REVELATION 3.9–3.11 57
[11] Behold, I am coming quickly. Hold on to what you have, lest
another take your crown. Great assurance in asserting the perse-
verance of the church everywhere is gained for us by question-
ing the contrary. They say203 that the church is dwindling and is
able to be reduced to the number of the household of Noah, 204
with many losing their crown because the Lord said: Hold on to
what you have, lest another take your crown, not considering that
[this verse] works against what they put forward. For if the lost
crown is handed over to another, the place of the one who lost
what he had is not vacant.205 Moreover, what is the meaning of
what he says: Lest another take your crown? Surely he did not mean
that we ought to hold on to what we have lest another take it.
God wanted both to show the firmness of his promises and to
leave no place for an empty hope, lest anyone should flatter
himself about the promise of God and think that he is a child
of Abraham206 even though he lives in any manner he chooses.
It is necessary that what God promised to Abraham by swear-
ing an oath, he should fulfill, if there should be anyone who
receives the paternal promise with such a disposition as that.
In this passage he shows both that a crown can be taken away
and that someone to whom it can be given can be found. For
this is the power, this is the firmness of the promises of God,
that although some of the children of Abraham have been re-
jected, many more are raised up from stones,207 so that neither
may the wicked ones boast that they are children of Abraham,
nor may Abraham be said to have lost his children, whom he
received from the promise of God. Thus it is impossible for the
a contrast between the true Christ, who never discessit (“departed”) from the
church, and the Antichrist, who is now hidden in the church but will be part of
the discessio (“falling away”) from the church mentioned in 2 Thes 2.3.
203. Some of the Donatists held this belief.
204. They most likely based this belief on New Testament passages that
compare the last days with the days of Noah, such as Mt 24.37; 2 Pt 3.6.
205. This verse cannot be used to support the argument that the church can
be, and indeed will be, greatly reduced, even to the number of Noah, because
many will lose the crown of good life. Tyconius counters this argument by point-
ing out that if the crown is taken by another person, it remains in someone’s
possession. The crown itself is never lost, and God’s promise is secure.
206. Cf. Mt 3.9; Lk 3.8; Jn 8.39.
207. Cf. Mt 3.9; Lk 3.8.
58 TY CONIUS
number of the saints to be lessened by the evil deeds of the
tares growing up [with them], if indeed it is permitted by God
the judge that both grow to maturity.208
[12] The one who overcomes, I shall make him a pillar in the tem-
ple of my God, and he will not go out from it any longer. He calls “a
pillar” the precious member useful to many in his body, which,
when attached to the body of Christ through baptism, cannot
be pushed out. For the Gentiles had gone out from God; but
“all the nations of the Gentiles will remember and will be con-
verted to the Lord.”209 Moreover, this also pertains to those
who, he promised, would come from the synagogue of Satan;
for as a schism it had gone out from the house of God. When
he says: He will not go out from it any longer, he shows that there is
going to be a final struggle. For after the unity there is going to
be another separation in the last contest, from which, if anyone
is to be freed, he will not go out. But earlier God allowed some
to go out 210 for this reason, because a time for returning still
existed. But in the last time one is not permitted to go out any
longer, because if anyone at that time goes out, he will not have
time for returning.211

208. Cf. Mt 13.24–30. Tyconius’s comment on Rv 3.11 is guided by the logic

of the third mystic rule, “On the Promises and the Law” (Lib. reg. 3.14, 17–20).
The integrity of the crown shows the integrity of God’s promises. The ques-
tion is not whether the crown of life will be possessed, but who will come to
possess it. The one in whom true faith is found will receive the crown of life. It
is by faith in the promise, not by one’s own strength, that the crown is retained
(cf. Lib. reg. 3.17–19.2). According to the third mystic rule, conditions placed
on the law compel faith, so that when true sons of Abraham are exhorted to
hold on to their crown, they will be moved to greater dependence on God’s
grace. As for the left part, they are exhorted, “so that they might either flee
to grace or receive punishment more justly if they robbed grace of its effect”
(Lib. reg. 3.20.1; “Tyconius. The Book of Rules, I–3,” in Biblical Interpretation in
the Early Church, ed. and trans. Karlfried Froehlich, Sources of Early Christian
Thought [Philadelphia: Fortress Press, 1984], 125–26). The evil brothers may
still turn to God in faith and receive the crown of good life; however, they can-
not be too presumptuous about belonging to the right part of the Lord’s body.
As long as the wheat and the tares are growing up together, those who boast
about being sons of Abraham may find themselves disinherited (Lib. reg. 3.14).
209. Ps 22.27.
210. Cf. Gn 8.16.
211. The eschatological separation will be decisive and irreversible.
 REVELATION 3.11–3.16 59
And I will write upon him the name of my God, surely the name
with which we Christians are sealed. And the name of the city, the
new Jerusalem coming down from heaven from my God. The name of
the church every day comes down from heaven from God; that
is, the church is born from the church from God. Moreover, he
says “new” because of the newness of the Son of Man, who is Je-
rusalem. And my new name, that is, the name “Christian,” surely
“the name which is above every name,”212 which is not new to
the Son of God, who existed before the world and possessed
this glory with the Father, 213 but new to the Son of Man, “who
died and rose again” and “is seated at the right hand of God.”214
The Son of Man is the one who said “my new name,” whom
[John] saw “among the seven golden candlesticks,” that is, the
Son of Man, unto whose name “every knee in heaven, on earth,
and under the earth” bows.215
[13] He who has ears, let him hear what the Spirit says to the church-
es. [14] And to the angel, to the church at Laodicea, write: The Amen,
the faithful and true witness, who is the beginning of the creation of
God, says these things: [15] I know your works, that you are neither
cold nor hot, that is, useless. I would that you were cold or hot, that
is, useful in whichever way! [16] But because you are lukewarm,
and neither hot nor cold, I am going to spew you from my mouth, that
is, so that you are not in my inward parts.
For one can be a person of unfruitful riches. They [the La-
odiceans] are not poor, because they have riches; they are not
rich because they do not make good use of their riches. And
212. Phil 2.9. 213. Cf. Jn 17.5.
214. Rom 8.34.
215. Rv 1.13; Phil 2.10. Tyconius’s comments on this passage are guided
by the logic of the first mystic rule, “On the Lord and His Body” (Lib. reg. 1).
The reference to a “new name” alerts the reader that the first rule governs
this verse (cf. Lib reg. 1.10–13). Christ promises to mark the faithful with “the
name of the city, the new Jerusalem coming down from heaven from my God”
(Rv 3.12). In the Book of Rules, Tyconius writes that Christ continually descends
from heaven in his body, the church, and the title “Son of Man” is used to
refer to Christ’s advent in the body (Lib. reg. 1.9). Thus when Christ adds, “my
new name,” the reader should recognize that name as “Son of Man.” Thus at
that future time when “I shall cause them to come and bow down at your feet
and acknowledge that I have loved you” (Rv 3.9), then every knee will bow to
the Son of Man, that is, the church.
60 TY CONIUS
so he says: [17] Because you say: I am wealthy and am enriched and
am in need of nothing, and you do not know that you are wretched and
miserable and blind and poor and naked, [18] I advise you to buy for
yourself from me gold refined in fire. Surely by almsgiving and good
action you yourself are the gold, refined by the flames of tribu-
lation and purged by almsgiving and righteous work. That you
may be rich and may wear my white robes, and that the shame of your
nakedness may not be seen. For he [the rich person in Laodicea]
thinks that he is rich and pure in worship and that none of the
shame of his works is seen.216
And anoint your eyes with eye salve that you may see. When he
says: Anoint with eye salve, he shows that he was anointing not
with the eye salve of Christ but with the mascara of the devil.
By making mention of mascara in the masculine, he shows that
in the angel and the rich person this pertains to the commu-
nity of both genders. For there was not only one rich person
at Laodicea, nor was it the only church that had riches. He en-
compassed the entire body of rich people in one person, just as
also in one angel he encompassed the entire body of bishops.
[19] I rebuke and chastise those whom I love. Therefore, be earnest
and repent! He shows that there were in that place those who
had been earnest and obedient.217
[20] Behold, I stand at the door and knock. If anyone hears my voice
and opens the door, surely [the door] of the heart for receiving
Christ through faith and obedience to his commandments.218
I shall come in to him, and I shall dine with him, and he with me.
About this dinner Solomon in the book of Wisdom speaks in

216. Tyconius describes the superficial adornment of the body of the devil
in his exposition of the seventh mystic rule (Lib. reg. 7.14–17). Likewise, the
rich man in Laodicea is superficially adorned with rich and pure worship and
thinks his shameful works will remain hidden. He is like the wicked broth-
ers in Sardis who think they are just like the righteous because they profess
the same creed, even though they have no signs of true righteousness (see
Tyconius’s comment above on Rv 3.5). The superficial adornments of outward
piety only mask inward poverty.
217. Thus the church in Laodicea is bipartite.
218. Tyconius’s comment about the doorway that leads to Christ through
faith and obedience is reminiscent of his metaphor in the Book of Rules about
the prison of the Law and the doorway of grace (Lib. reg. 3.10).
 REVELATION 3.16–3.22 61
the person of the church: “The one who enters into my house I
shall rest with her. For her company has no bitterness, nor din-
ing with her any grief, but [only] gladness and joy.”219
[21] The one who overcomes, I shall grant him to sit with me on my
throne, as I also have overcome and have sat down with my Father on
his throne. He says that the one seated together with him is a
sharer of his authority. What else is it to have sat down on the
throne of the Father? For since the Only-begotten himself sits
on the throne by the authority of the Father, as he himself says:
“I fill heaven and earth,”220 in what manner will the one who
overcomes be seated with him?221
[22] He who has ears, let him hear what the Spirit says to the church-
es. After the works of the church have been described, which he
predicted were going to happen, he also recapitulates from the
nativity of Christ, and he is going to speak about those same
things in a different manner.

219. Wis 8.16.

220. Jer 23.24.
221. Tyconius answers this question in his comments on Rv 4.4.
TYCONIUS
REVELATION 00.00–00.00

B O OK T WO

Chapter Four
F TER THESE THINGS , he says, I saw [verse 1]. After
that vision he said that he had seen another. The dif-
ferent time is not the time of the events but of the vi-
sions. For example, if someone narrates one thing in different
ways, the narrations will have a different time, not what was
done at one time. In this manner he repeats the whole time of
the church in different figures.1
And behold, he says, an open door in heaven. He calls Christ, who
was born and died, an “open door.” He is the door, as he himself
says: “I am the door.”2 He calls the church “heaven,”3 as we shall
see in the Scripture passage ahead, because it is the dwelling
place of God where heavenly things are carried out.4 This is why
we pray that the will of God “be done, as in heaven, so also on
earth.”5 Sometimes, however, he calls the church “heaven” and
“earth” because of the earth which consents to heaven; some-
times he calls the church “heaven” and “earth” and “nations”; for
the earth is both good and bad, as the Apostle says when talking
1. Tyconius’s comment here and in the previous paragraph follows the log-
ic of the fifth mystic rule (Lib. reg. 5.5–7) and the sixth mystic rule (Lib. reg.
6.3). He tells the reader that the subsequent visions of the Apocalypse should
not be read as a chronological account of future events, but as a series of reca-
pitulated accounts about the whole time of the church (cf. Victorinus, In Apoc.
8.2). These visions recapitulate the spiritual history of the church between the
two advents of the Christ.
2. Jn 10.9.
3. Tyconius interprets the vision of Rv 4–5 as a revelation of the church.
Thus, for example, the glassy sea in Rv 4.6 is the font of baptism (see below).
4. Gryson sees this as a reference to the church’s liturgy (Tyconius: Commen-
taire de l’Apocalypse, 96, n.1).
5. Mt 6.10.

62
 REVELATION 4.1–4.4 63
about Christ: “He pacified all things through the blood of his
cross, whether things in heaven or things on earth.”6 Also the
same Apostle says that both [heaven and earth] were renewed
and reconciled to God,7 and that the Gentile world, which was
“without God in the world, is now in Christ”;8 and: “Those who
formerly had been far off, were brought near through the blood
of Christ”;9 and: “He himself is our peace, who made both one
and broke down the middle wall of partition, the hostility, in his
flesh,”10 since “we both have access through him in one Spirit to
the Father,”11 as Luke says: “Glory to God in the highest and on
earth peace to people of good will,”12 since “he will summon the
heaven above and the earth to judge his people.”13
And the first voice which I heard [was] as a trumpet speaking with
me saying: Come up here, and I shall show you what must happen
after these things. [2] And I was in the Spirit. The ascent that he
speaks of is of one who, having despised14 the world, comes to
church, as it is written: “Come, let us ascend unto the mountain
of the Lord, Zion.”15 This applies not only to John but to all
believers; for one who believes that Christ was born and died
ascends unto the heights and, having become spiritual, sees fu-
ture things.16
And behold, a throne had been set up in heaven, that is, in the
church, and upon the throne one sitting, that is, Christ. [3] And
the one who was sitting was similar in appearance to jasper stone and
sardonyx, and there was a rainbow around the throne similar in ap-
pearance to an emerald. These comparisons apply to the church
with which the Lord is clothed.17
[4] And around the throne I saw twenty-four thrones, and upon
the thrones twenty-four elders sitting in white garments, and on their
heads golden crowns. He calls the entire church “elders,” as is

6. Col 1.20. 7. Cf. 2 Cor 5.17–18.

8. Eph 2.12–13. 9. Eph 2.13.
10. Eph 2.14–15. 11. Eph 2.18.
12. Lk 2.14. 13. Ps 50.4.
14. Lat. despecto, which carries the idea of looking down upon something
while ascending.
15. Is 2.3.
16. Cf. 1 Cor 2.6–16.
17. Cf. Tyconius’s comments on Rv 10.1 below.
64 TY CONIUS
said through Isaiah: “The Lord will reign in Zion and in Jerusa-
lem, and will be glorified in the sight of his elders.”18 Moreover,
the twenty-four is made up of the bishops and people, since he
showed the church in the twelve tribes, and the whole body
of bishops in the twelve apostles. This also we find in the de-
scription of the “city, Jerusalem, coming down from heaven.”19
These twenty-four thrones, considered by way of their offices, 20
are twelve, since bishops are understood from the twelve tribes;
and the twelve thrones, considered by way of the mystical num-
ber, are one throne, that is, the church.21 For Christ the Lord
alone is going to sit for judgment. Moreover, he will sit, and
the church sits “ judging the” twelve “tribes,”22 but in Christ, in
whom is everything.23 They will sit and will judge all the mem-
bers, but in the one [Christ] and through the one head. For
how will the saints be able to sit in judgment if they are stand-
ing at the right hand of the judge?24
[5] And from the throne proceed lightning and voices and peals of
thunder, and seven lamps of burning fire, which are the seven spirits
of God. [6] And before the throne is, as it were, a glassy sea similar to
crystal. He shows that the Spirit is in that place where also the
font of baptism is.
And in the midst of the throne and around the throne four living
creatures. Unless “in the midst of the throne” and “around the
throne” are understood for places, those [who understand them
differently] are mistaken. He had said that Christ was sitting “in
the midst of the throne” and the elders “around the throne”;25
but now he says living creatures are “in the midst of the throne”
and those same living creatures are “around the throne.” These
living creatures are the Gospels in the midst of the church;26 by
the name of one throne all seem to mix in one place, because

18. Is 34.23.
19. Rv 21.10.
20. That is, as judges over tribes in the Hebrew Scriptures and as apostles
in the New Testament.
21. Tyconius explains the significance of mystical numbers, including
twelve, in his exposition of the fifth mystic rule (Lib. reg. 5.4).
22. Mt 19.28. 23. Cf. 1 Cor 8.6.
24. Cf. Mt 25.33. 25. Cf. Rv 4.2, 4.
26. Like Victorinus, Tyconius identifies the four living creatures with the
 REVELATION 4.4–4.7 65
both the Gospels in the elders and the elders in the Gospels
cannot be separated from one another. In this way the living
creatures were able to be “around the throne,” where he had
said the elders are now, and also “in the midst of the throne,”
that is, in the body of Christ.27
Full of eyes in front and in back, insight into both past and fu-
ture things.
[7] The first living creature is similar to a lion, and the second liv-
ing creature similar to a calf, and the third living creature has a face
like a man, and the fourth living creature is similar to a flying eagle.
The first living creature, he says, is similar to a lion. The fortitude
of the church is shown in the lion, because “the lion from the
tribe of Judah has overcome.”28 And the nature of its strength is
shown in the second, he says: it is similar to a calf; for this is the
fortitude of the church: to be sacrificed. And what the lion and
calf are, he declares in the third: he says it has a face like a man.
He speaks of the humility of the church, which, since it has the
“adoption of the sons of God,”29 seems like a man, possessing
nothing but humanity, as was said of the Lord: “Although he
was in the form of God, he did not regard equality with God a
thing to be grasped, but emptied himself, taking the form of a
servant; made in the likeness of men and found in appearance
as a man, he humbled himself and became obedient even to
death.”30 And what the three living creatures are, he concludes
in the fourth, saying, “similar to a flying eagle.” He spoke of
the church, which is lifted up, free, and suspended above the
earth, guided along by the two Testaments to heaven, where it
had looked around to find her food.31

four Gospels (cf. Victorinus, In Apoc. 4.4; see also Irenaeus, Adv. haer. 3.11.8);
however, unlike Victorinus, Tyconius does not identify each creature with a
particular Gospel or with Christological significance (e.g., John is the lion,
because the Word made flesh came preaching like a roaring lion). Tyconius
goes on to identify each creature with a particular aspect of the church (e.g.,
the lion represents the church’s fortitude).
27. The various locative expressions are meant to express the unity of the
body of Christ.
28. Rv 5.5. 29. Rom 8.23.
30. Phil 2.6–8.
31. Lat. (cadaver) suum ire, literally “to go to its prey.”
66 TY CONIUS
[8] These four living creatures, each of them had six wings all
around. In the living creatures he shows the twenty-four elders;
for six wings on four living creatures are twenty-four wings.
And also he saw the living creatures around the throne, where
he had said that he saw the elders. For how can a living crea-
ture with six wings be similar to an eagle, which has two wings,
unless the four living creatures represent one thing? They have
twenty-four wings by which we understand the twenty-four el-
ders, who are the church, which he likened to an eagle.
And are full of eyes within. He said “within” because the light
of the Gospel is hidden from the wicked.
And they do not have rest day or night, saying: Holy, holy, holy is
the Lord God Almighty, who was and who is and who is to come. The
church does not have rest, but praises God always, in [both]
prosperity and adversity.
[9] And when those living creatures gave glory and power and
blessing to the one sitting upon the throne . . . [10] they will worship
the living one forever and ever, casting their crowns before the throne.
Whatever worthiness the saints have, they attribute everything
to God.
[11] Saying: You are worthy, O Lord our God, to receive glory and
honor and power, because you have created all things, and from your
will they were and are created. They were [created] according to
[the will of] God,32 by whom all things were possessed before
they came to be. Moreover, they were created so that they might
be seen by us, as Moses says: “Is he himself not your father, who
possessed you and made you and created you?”33 He possessed
us in foreknowledge, made us in Adam, and created us from
Adam.

Chapter Five
[1] And I saw in the right hand of the one sitting on the throne a
book written inside and out, that is, each Testament; on the out-
side the Old, on the inside the New, which is hidden in the Old.

32. Lat. secundum Deum; cf. Rom 8.27; 2 Cor 7.9–11.

33. Dt 32.6.
 REVELATION 4.8–5.5 67
Moreover, it is one book for this reason: because the New [can-
not exist] without the Old, nor can the Old without the New;
for the Old is the messenger and veiling of the New; and the
New the fulfillment and revelation of the Old.
Sealed with seven seals, that is, with all the fullness of the mys-
teries hidden.
[2] And I saw a strong angel, that is, a herald of the law, pro-
claiming with a loud voice: Who is worthy to open the book and to loos-
en its seals? Since seals are loosened first, then a book is opened,
with good reason he inverted the customary order: because
Christ opened the book at the time when he, having come to
do the work of his Father’s will,34 was conceived and born; then
he loosened its seals when he was slain for the human race.
[3] And no one was able, neither in heaven nor on earth nor under
the earth, that is, neither angel nor righteous person living or
dead, to open the book or to see it, that is, to contemplate the glory
of the grace of the New Testament, just as the children of Israel
were not able to look on the face of the writer of the Old Testa-
ment containing the New.35
[4] And I wept much because no one had been found worthy to open
the book and to look into it. The church, burdened and weighed
down, wept, yearning for her redemption.
[5] And one of the elders says to me: Do not weep. Behold, the lion
from the tribe of Judah, the root of David, has conquered [and is able]
to open the book and its seven seals. He says “one of the elders” for
the whole body of the prophets. For the prophets consoled the
church, announcing the Christ from the tribe of Judah,36 the
root of David,37 who would fulfill the will of God and redeem
the church.
He continues and describes how and where the lion from
the tribe of Judah has conquered or conquers. For he refers to
past things when he promises future things for this reason: be-
cause the Spirit subtly hides the general in the particular, and
shows future things through past things, as Jacob demonstrat-
34. Cf. Ps 39.9; Heb 10.7; Jn 6.38–39.
35. Cf. Ex 34.29–35; Victorinus, In Apoc. 5.1.
36. Cf. Gn 49.10.
37. Cf. Is 11.10; Rv 22.16.
68 TY CONIUS
ed in the blessing of his sons: whatever was going to happen to
them in the future he put in the present tense.38
[6] And I saw in the midst of the throne and the four living creatures
and in the midst of the elders a Lamb standing as if slain. What the
throne is, that is the living creatures and that is the elders, that
is, the church. The Lamb as if slain is the church with its head.
That which the head suffered once,39 now he suffers through
his members, since he has clothed himself with his church; and
the church is slain daily for Christ that it may live with him for-
ever.40 No one should think that the apostles alone had died for
Christ and that now martyrdom has ceased and that persecu-
tors are not in the church.41 For it is necessary that the Son of
Man always goes “to Jerusalem, and” [for him] “to suffer many
things from the elders and chief priests (Lat. principibus sac-
erdotum) and scribes, and to be killed, and to rise again after
three days.”42 Indeed he calls them principes.43 They are the au-
thorities of this world about whom it is written: “The older will
serve the younger (Lat. minori)”;44 and: “The fool will serve the
38. Cf. Gn 49.3, 5, 8–9, 14, 22. Tyconius discusses the mixing and joining
of times in his exposition of the sixth mystic rule, “On Recapitulation” (Lib.
reg. 6.3). He also notes the activity of the fourth mystic rule in Rv 5.5 when he
writes, “the Spirit subtly hides the general in the particular.” In his prologue
to the fourth rule he writes, “We are speaking about particular and general,
not according to the rhetorical art of human wisdom. . . . Rather, we are speak-
ing according to the mysteries of heavenly wisdom by the magisterium of the
Holy Spirit, who, since the prize of truth establishes faith, narrated in myster-
ies, hiding the general in the particular” (Lib. reg. 4.1; SC 488, 218).
39. Cf. Heb 7.27.
40. Cf. 2 Cor 4.11. Tyconius’s comment in this section follows the logic of
the first mystic rule, where references to the body of the Lord are sometimes
signified by referents to the Lord. The head and the body are joined in suf-
fering: “[the Lord] comes continually in his body, by a birth and by a glory of
similar sufferings” (Lib. reg. 1.8; SC 488, 142).
41. In the year 380 the Roman emperors Theodosius I, Gratian, and Val-
entinian II issued an edict establishing that the Nicene faith should be pro-
fessed by all their subjects. Despite this official endorsement of the faith by
the secular powers, Tyconius exhorts that no one should think that there
cease to be martyrs and that persecutors are no longer in the church.
42. Mt 16.21.
43. In the Roman Empire principes referred to political or military leaders.
Thus Tyconius here interprets principes as worldly authorities.
44. Gn 25.23.
 REVELATION 5.5–5.10 69
wise,” because when a holy person suffers dishonor, it is as if a
45

ruler is rendering service to an inferior (Lat. minori).46

Having seven horns and seven eyes, which are the seven spirits of
God sent into the whole earth.—“Jesus, filled with the Holy Spir-
it,”47 distributes from this Spirit gifts to his church48 through a
diversity of graces;49 for there is no one in the whole earth who
is able to have the Spirit of God besides the church.
[7] And he came and took the book from the right hand of the one sit-
ting upon the throne. We interpret the one sitting on the throne
as the Father and the Son and the Holy Spirit. Therefore, the
Lamb 50 received from the right hand of God, that is, from the
Son, the task of bringing to pass what is in the book, as he him-
self says: “As the Father sent me, so I am sending you,”51 because
in them he completes what he gives.
[8] And when he had taken the book, those four living creatures and
the twenty-four elders fell down before the Lamb, each holding harps,
that is, [having] hearts for praising, and golden bowls. These are
the “vessels in a large house” [of which the apostle Paul spoke]. 52
Full of incense, which are the prayers of the saints. [9] And they sang
a new song, that is, the New Testament, saying: You are worthy,
Lord, to receive the book and to open its seals, because you were slain,
and you have redeemed us for God by your blood, from every tribe and
people and tongue and nation. [10] And you have made us a kingdom
and priests for God, and we shall reign upon the earth. He shows that
the living creatures and the elders are the church when they
say: You have redeemed us by your blood. He shows in which heav-
en53 these living creatures and elders are, when they say: You
have made us a kingdom and priests for our God, and we shall reign
upon the earth. Moreover, he shows the reason why the church
receives the book in Christ, when, having been redeemed from
every people and tribe and nation and tongue, they do not

45. Prv 11.29.

46. Lat. minori, or “the lesser” or “younger,” as in Gn 25.23 (cited).
47. Lk 4.1.
48. Cf. 1 Cor 12.11.
49. Lat. per gratiarum donationes. Cf. 1 Cor 12.4.
50. That is, the church. See Tyconius’s comments above on Rv 5.6.
51. Jn 20.21. 52. 2 Tm 2.20.
53. That is, the church.
70 TY CONIUS
say: “You are worthy and you have received” but: You are worthy
to receive. For this “authority in heaven and on earth,”54 which
Christ received when he rose again, [the church] herself re-
ceives up to the end, rising again through baptism and always
staying attached to Christ. In her the Lord completes what he
began.55 Therefore, in her he receives what he gave, and he is
crowned in her whom he crowns. For there is nothing that he
does or has without his body.
[11] And I saw and heard the voice of many angels around the
throne and around the four living creatures and around the elders. He
shows what the throne, the living creatures, and the elders are,
in whose midst he heard a voice. For if the saints are called chil-
dren of God, why not also angels?56
And the number of them was myriads of myriads and thousands of
thousands, surely innumerable, [12] saying with a loud voice: Wor-
thy is the Lamb who was slain to receive power and riches and wisdom
and strength and honor and glory and blessing. Why did they say
about the Lord: Worthy is the Lamb who was slain to receive riches
and wisdom, when he is the treasury of all good things57 and
“the wisdom of God”?58
And he transitions unto the head, saying:59 [13] And every
creature which is in heaven and on earth and under the earth and in
the sea, and the things that are in them, although this is not difficult
[even] to interpret as the church with which he rose again, if it
is not difficult to have members, which a head has. Nor is that
objection able to stand, that [then] the church is calling her-
self worthy [to receive] every creature. Because although with
religious humility each member judges itself unworthy of these
things, nevertheless we say that the whole body is a participant
with its head, as it is written: “With him he gave us all things.”60

54. Mt 28.18.
55. Cf. Phil 1.6.
56. Cf. 1 Jn 3.1, 10. For Tyconius, the living creatures, the elders, and the
angels all represent the church.
57. Cf. Col. 2.3.
58. 1 Cor 1.28. The conclusion implicit in the question is that the Lamb
here represents the body of Christ, the church.
59. Following the logic of the first mystic rule (Lib. reg. 1.1–3).
60. Rom 8.32.
 REVELATION 5.10–6.4 71
And I heard everyone saying: To the one sitting on the throne, that
is, to the Father and the Son, and to the Lamb, that is, to the
church, blessing and honor and glory and power forever and ever.
[14] And the four living creatures said: Amen!
Surely the church says: Amen! And the elders fell down and wor-
shiped. These same living creatures are the elders who worship
after they have concluded their testimony by saying: “Amen!”
After he described the church rendering her duties, he also
describes her acts from the beginning up to the end.61

Chapter Six
[1] And I saw that when the Lamb had opened one of the seven
seals, I heard as the sound of thunder one of the four living creatures
saying: Come and see. What the one living creature is, this is the
whole church, which, with a loud voice of preaching, invites to
faith the church succeeding her.
[2] And behold, a white horse, and the one who sat upon it hav-
ing a bow, and a crown was given to him. And as a conqueror he
went forth to conquer. The horse is the church, its rider Christ.62
This horse of the Lord, with its bow of war, was promised be-
forehand through Zechariah in this manner: “The Lord God
will visit his flock, the house of Israel. And he will make it as a
horse glorious in battle. And from it he will inspect; and from
it he has given his orders; and from it he [will bend his] bow in
wrath; and from it every pursuer will issue forth.”63
[3] And when he had opened the second seal I heard the second liv-
ing creature saying: Come and see. [4] And another horse, a red one,
went out. And it was given to the one sitting upon it to take peace from
the earth, and that [people] should kill one another. And a great sword

61. See Tyconius’s comment on Rv 3.22 and 4.1 above. The following vi-
sions, beginning with the opening of the seven seals, narrate the whole time
of the church.
62. The vision of the four horsemen provides symbolic images for the mys-
tic rules. The first horse represents the first mystic rule (“On the Lord and His
Body”); the second horse represents the last mystic rule (“On the Devil and
His Body”).
63. Zec 10.3–4.
72 TY CONIUS
was given to him. A red horse, that is, the people of the left, cov-
ered in the blood of its rider, the devil,64 went out against the
victorious and overcoming church. Although we read in Zech-
ariah about the red horse of the Lord,65 there it was red with
its own blood; here with the blood of another. A great sword was
given to him to take peace from the earth, that is, its own peace. The
church, however, has received an eternal peace, which Christ
has bequeathed to her.66 Moreover, he speaks generally of the
sword against everyone, whether against those whom it kills
with death or those whom it kills in life when one provokes an-
other to deadly deeds.67
He continues and describes the particulars of this sword in-
side and out:68 [5] And when he had opened the third seal, I heard the
third living creature saying: Come and see. And behold, a black horse.
And the one who sat upon it had a scale in his hand. [6] And I heard a
voice from the midst of the four living creatures saying: A quart of wheat
for a denarius and three quarts of barley for a denarius. Do not harm
the wine and oil. The black horse is the crowd of false brothers,
who, while they think they are holding a scale of justice, harm
their companions through “works of darkness.”69 For when it is
said in the midst of the living creatures: Do not harm, it is shown
in that passage70 that there is one who harms. He describes the
“mystery of iniquity”71 and “spirits of wickedness in high plac-
es,”72 which are not permitted to invalidate the power of the

64. Cf. Lib. reg. 2 and 7. Tyconius’s comment here shows the close relation-
ship between the second and seventh mystic rules. The left part of the Lord’s
body belongs to the devil.
65. Cf. Zec 1.8. Also, as Tyconius writes in Lib. reg. 6.4 and 7.14, the left
side of the Lord’s bipartite body masquerades as the right side, and the devil’s
body masquerades as the church.
66. Cf. Jn 14.27.
67. See Tyconius’s comment on Rv 2.23 above. Gryson suggests Tyconius
is distinguishing between sins unto death and those not unto death (cf. 1 Jn
5.16–17), rather than making a distinction between physical and spiritual
death (Tyconius: Commentaire de l’Apocalypse, 106, n.21).
68. As Tyconius explains below in his comment on Rv 6.8 (Ex. Apoc. 2.35),
“inside and outside” refers to the hidden and open hypocrisy of the false
brothers in the left part of the church.
69. Rom 13.12. 70. Lat. illic, or “there.”
71. 2 Thes 2.7. 72. Eph 6.12.
 REVELATION 6.4–6.6 73
sacraments either in themselves on account of others, or in oth-
ers.73 In the wine and oil he spoke of the unction and blood
of the Lord,74 but in the wheat and in the barley the church,
whether in the greatest and in the least or in the bishops and in
the people. Moreover, the one quart is not lessened by the three
[quarts] since there is perfection both in unity and in trinity. In
this manner the Lord says that leaven was hidden in the three
measures of meal75 because, if there were not a reason for say-
ing so, it would have sufficed for him to have said it was hid-
den “in the meal,” nor would he have spoken of the measures of
meal through another evangelist.76 He shows that leaven, that is,
teaching, in a small amount permeates the entire people of the
sacred number, which is that of the Trinity. But also he teaches
that the price of the wheat and barley is one [and the same].
For if there are small and great people, although one surpasses
another in sanctity through merit, both have been redeemed
by one perfect price.77 Although gifts of grace differ,78 neverthe-
less the price is at the same level as the merit; whether great
and small, or bishops and people, he shows that the body is one.
Also the apostles are pictured in the barley, when the leftovers
73. Tyconius is referring to the Donatists who taught that the efficacy of
a sacrament is dependent upon the moral worthiness of its minister and that
sacraments administered by sinful ministers are invalid (Gryson, Tyconius: Com-
mentaire de l’Apocalypse, 107, note 24)
74. That is, the sacraments of Baptism (chrismation) and the Eucharist
(Gryson, Tyconius: Commentaire de l’Apocalypse, 107, note 25). Primasius of Hadru-
metum (c. 543) understood Tyconius’s comment in this manner also, writing
that the oil signifies “the chrism of baptism” (crisma baptismatis) (Commentarius
in Apocalypsin, ed. A. W. Adams, CCSL 92 [Turnhout: Brepols, 1985], 98).
75. Cf. Lk 13.21.
76. Cf. Mt 13.33.
77. The balance between the concept of equal redemption for all believ-
ers and the concept of diversity in sanctity and merits was at the root of the
Jovinianist controversy of the late fourth century. At that time the celibate
state was being elevated by many in the church, including Jerome. Jovinian
and his contemporary Helvidius argued for the equal status of all of the re-
deemed and were accused of denying a diversity of merits and rewards. See
David G. Hunter, Marriage, Celibacy, and Heresy in Ancient Christianity: The
Jovinianist Controversy, Oxford Early Christian Studies (Oxford and New York:
Oxford University Press, 2007).
78. Cf. 1 Cor 12.4.
74 TY CONIUS
from the miracle of Christ were twelve baskets (Lat. cophini),79
which are the body of bishops. And after the bishops, seven bas-
kets (Lat. sportae) were left over,80 which are the body of the sep-
tiform church; for each number is holy.81 For both the cophini
and the sportae full of leftovers show that the church of the last
time, whether in its bishops or in its people, is in no way able
to perish82 since according to John he ordered that absolutely
nothing be lost of these leftovers.83 What if some objector84 says
against these things: “But what if, following this miracle, it was
not the leftovers of the barley, but of the wheat, that were suffi-
cient to fill the seven baskets?”85 The curiosity of this outsider
will assist us further in proving that both ingredients are one,
so that just as he shows in the barley the twelve apostles, so also
he shows in the wheat the septiform people. For everywhere the
number seven is, the fullness of the thing about which it is spo-
ken is indicated, as was said in the figure of the church under
an Israelite persecutor: “I have kept for myself seven thousand
men.”86
He also describes open87 hypocrisy: [7] And when he had
opened the fourth seal, I heard the fourth living creature saying: Come
and see. [8] And behold, a pale horse. And the one who sat upon it, his
name was death. And hell followed him, and power over a fourth part

79. Cf. Mt 14.20. 80. Cf. Mt 15.37.

81. Cf. Lib. reg. 5.4.
82. Lat. minorari, or “to be diminished.” Some Donatists believed that in
the last days the church would defect and be drastically reduced even to the
number of the household of Noah. See Tyconius’s comments on Rv 3.11 above.
83. Cf. Jn 6.12, 37–42.
84. Lat. calumniator, or “false accuser.”
85. The objection is one that he conjectures might come from the Do-
natists. The question implies that if wheat alone could fill the seven baskets,
it is possible that the bishops, represented by barley, could defect. The Do-
natists believed that the Catholic bishops had defected from the true church
when they ordained or had been ordained by traditores, people who had hand-
ed over sacred scripture to the authorities in the persecution, but had subse-
quently repented.
86. Rom 11.4, quoting 1 Kgs 19.18.
87. Lat. revelatam, or as Gryson translated it into French, démasquée, con-
trasted a little later in this section with hypocrisy that consists of hidden works
of darkness (Commentaire de l’Apocalypse, 109, 111).
 REVELATION 6.6–6.8 75
of the earth was given to him, to kill with the sword and with famine
and with death and with the beasts of the earth. There are two parts
in the world, the people of God and the people of the devil.
In fact, the people of the devil also are divided into two parts,
which fight against only one. 88 Because of this, the church was
called a “third part,”89 and the false brothers another third,
and the heathen world a third. Moreover, before “the man of
sin is revealed” everywhere and “the son of perdition” is mani-
fested publicly,90 he has already been revealed from [one] part;
and when three parts were seen, now a fourth is manifested.
For the church will not spew out every evil person,91 but [only]
some, for the purpose of showing to the world what the last
persecution will be like. But with one mind she tolerates the
others. Although spiritually they are outside, nevertheless they
seem to be active inside. Therefore, in those regions in which
two parts are seen, that is, the church and the heathen world,
among some there are three parts, but among us four, that
is, the church, the heathen world, those in schism, and false
brothers. But this is not to say that hypocrisy, because it does
not openly ravage the church, will not be on the side of the dev-
il, since the Apostle says that all the power of the devil against
the saints consists in “spiritual wickedness,”92 and the Lord says
about the same [power of the devil]: “False Christs and false
prophets will arise and will give great signs and wonders so
that, if it were possible, even the elect would be led astray. But
you, beware. Behold, I have told you beforehand.”93
Therefore, against this fourth part,94 power was given to the
devil sitting upon a pale horse, which is dead people, to kill with
the sword and with famine and with death and with the beasts of the
earth.95 By “with the sword” he plainly spoke of slaughter, but

88. The two parts of the people of the devil are those outside the church,
in the world, and those who are in the church, but belong to the left part of
the Lord’s body. Those who belong to the devil, both inside and outside the
church, fight against the one true church.
89. Zec 13.8; Rv 8.12. See Tyconius’s comments on Rv 8.7 and 12 below.
90. 2 Thes 2.3. 91. Cf. Rv 3.16.
92. Eph 6.12. 93. Mt 24.24–25; Mk 13.22–23.
94. That is, the true church.
95. The pale horse with its rider is an image of the seventh mystic rule
76 TY CONIUS
[said] “with famine” and “with death” because he will have
torn away into death some of them from the fourth part itself,
who are as those deceased without remembrance. But others,
who lament that they are captives there, carry the full hope of
life from the purge promised through Daniel.96 Moreover, by
“with beasts” [he spoke of] evil people, since we were handed
over not only to “the powers which were ordained by God,”97
but also to those violently raging everywhere.
Moreover, these three horses, which have gone out from
where the white horse98 has gone out, are one. Against the white
one, they also have one rider, the devil, who is called “death,”
just as the Lord is called “life.”99 He had said in a general man-
ner that to him “a great sword was given.”100 He described the
particular (Lat. speciem) of the horsemen or sword in regard to
two of them. In the black one, which holds a scale and causes
harm,101 he described hypocrisy, which is “works of darkness.”102
In the other he described open hypocrisy, which is the “abom-
ination of desolation,”103 which murders with the sword, with fam-
ine, with death, and with the beasts of the earth. And yet in Africa,
where we understand it is happening from the fourth [part], it
may not be that the hypocrites are revealed there. They were
revealed already a short time ago when they were expelled from
the church. But what is taking place in Africa is a figure of the
future revelation of Antichrist throughout the world, who, now,
under the scale in his outstretched hand, performs works of
iniquity. Moreover, hypocrisy is scarcely perceived by the wise.
Therefore “hell,” which will snatch them after the completion of
this work, follows them.
Moreover, he shows that these riders, as well as those in the

(“On the Devil and His Body”), just as the white horse with its rider is an im-
age of the first mystic rule (“On the Lord and His Body”).
96. Dn 11.35.
97. Rom 13.1. Tyconius again seems to have in mind his own situation in
North Africa. See note 41 above on Rv 5.6.
98. See Tyconius’s comment on Rv 6.2 above, where he interpreted the
white horse as the church.
99. Cf. Jn 11.40; 14.6; Rv 1.18. 100. Rv 6.4.
101. Cf. Rv 6.5–6. 102. Rom 13.12.
103. Mt 24.15.
 REVELATION 6.8–6.10 77
sixth seal when he says that horses are to be gathered for the
last battle,104 are the devil. And the prophet Joel says of the
same people: “Their sight is as the appearance of horses, and
they pursue as in the manner of horses and as the noise of
chariots upon mountains.”105 That horse of the Lord, which is
the church, the prophet Habakkuk declares to be many [hors-
es], and [says] that in them is the wrath of God on the world
and salvation, and that with the Lord as their rider they trouble
many waters. “Is,” he says, “your anger against the rivers or your
attack against the sea, since you will climb up on your horses,
and is your chariot salvation? As an archer you will stretch your
bow over the kingdoms and you will make a way in the sea for
your horses troubling many waters.”106
Moreover, in the fifth seal he shows that the souls, both in the
fourth part as well as in the whole world, of those slain for God,
pray for vindication. And he shows how those same [souls] pray
in the last time, when they say: “How long do you not judge?”
and they hold out for a little while when they are ordered to wait
“still a short time.”107 For after the fifth [seal] he shows the last
struggle in the sixth [seal].
[9] When he had opened, he says, the fifth seal, I saw under the altar
of God the souls of those slain for the word of God and for the testimony
which they held. Later he shows that the altar of God is the church.
He says that under the altar of God are the souls of those slain, be-
cause under his eyes martyrs were made. And although the souls
of the saints are in paradise, nevertheless because the blood of
the saints is shed upon the earth, he says they cry out from under
the altar, as [in the passage]: “The blood of your brother cries out
to me from the earth.”108 Moreover, it also can be hyperbaton,109
so that he did not see under the altar, but he saw those slain un-
der the altar, that is, under the testimony of the altar, as was said
about the Maccabees: “They fell under the testament of God.”110
[10] And they cried out with a loud voice, saying: How long, Lord,

104. Cf. Rv 9.16–19. 105. Jl 2.4–5.

106. Hab 3.8, 9, 15. 107. Rv 6.10–11.
108. Gn 4.10.
109. An alteration of the usual arrangement of the words in a sentence.
110. 2 Mc 7.36.
78 TY CONIUS
holy and true, do you not judge and take vengeance for our blood on
those who live on the earth? [11] And a white robe was given to each
of them, and it was said to them that they should rest still a short time,
until [the number of ] their fellow servants and their brothers, who will
be killed just as they, should be completed. [12] And I saw, when he
had opened the sixth seal, a great earthquake occurred, that is, the
last persecution. And the sun became black as sackcloth, and the
whole moon became blood. [13] And the stars fell onto the earth. What
the sun is, that is the moon and that is the stars, that is, the
church. But a part is understood from the whole. Moreover, he
said the whole [moon] because the last earthquake will take place
throughout the whole world, but before that, as was written,
[earthquakes will occur] “throughout [various] places.”111
As a fig tree, shaken by a great wind, loses its figs. He compared a
fig tree to the church, a great wind to persecution, and figs to
evil people, who are cut off from the church.
[14] And heaven receded as a book rolled up. He calls the church
“heaven,” which recedes from evil people and contains within it
things that are known to itself alone.
And every mountain and island was moved from its place. What
heaven signifies, that the mountains signify, and that the islands
signify, that is, that when the last persecution has occurred, the
whole church receded from its place. But one is able to apply
this to each part, since the good part, fleeing,112 will be moved
from its place; and the bad part, leaving, will be moved from its
place, as [in the passage]: “I shall move your candlestick from
its place”;113 and again: “The mountains will be moved into the
heart of the sea.”114
[15] And the kings of the earth and magistrates and tribunes and
the rich and strong and every slave and free person. We interpret “the
kings” as powerful people; for he wants this to be understood
as [going to happen to people] from every class and condition.
Otherwise, who will be the kings at that time besides the one
persecutor?115
111. Mt 24.7.
112. Cf. Mt 24.16; Mk 13.13; Lk 21.21; Rv 12.6, 14.
113. Rv 2.5.
114. Ps 46.2.
115. On the last persecuting king, see Tyconius’s comments on Rv 3.10.
 REVELATION 6.10–6.17 79
Hid themselves in caves and in the rocks of the mountains. They
implore Christ and the saints, and ask for relief from them, as
it is written: “He will live in a cave of a strong rock.”116 The cave
and rock are one [and the same thing].
[16] And they say to the rocks and mountains: Fall upon us and
hide us from the face of the one sitting upon the throne and from the
wrath of the Lamb, [17] because the great day of their wrath has come,
and who is able to stand?
Fall upon us is a phrase full of the desire for mercy on the
part of the one asking it, and in a certain manner the request
of the one weeping crosses over into the bowels of mercy117 of
the one who is asked, as it is written: “He fell upon his neck and
wept”;118 and again: “Let your mercy fall upon us.”119 Moreover,
they said “hide,” that the old man may be hidden120 from the
eyes of God, since his sins have been covered by the mercy of
God, as it is written: “Blessed are they whose sins have been cov-
ered”;121 and again: “Love covers a multitude of sins.”122
For God shows that he is a refuge of this kind when he ex-
horts sinners to be hidden from his wrath, saying: “And now
enter into the rock and hide yourselves in the earth from the
face of the dreadful Lord and from the glory of his strength”;123
and again: “Every idol will hide, entering into caves and into
the caverns of the rocks and into the fissures of the earth from
the face of the dreadful Lord when he arises to break apart the
earth.”124 He did not tell the idols to hide, but those people who
carry idols in their hearts “to put off the old man and put on
the new”125 and to hide themselves in Christ the rock.126 Before
the persecution he admonishes them to throw away their idols,
that they may enter into the rock, saying: “For on that day a
person will throw away his silver and gold abominations, which
they had made for worshiping vanities and harmful things, that
they may enter into the caverns of the solid rock and into the

116. Is 33.16. 117. Cf. Lk 1.78; Col 3.12.

118. Gn 46.29. 119. Ps 119.41.
120. Cf. Col 3.3, 9; Eph 4.22; Rom 6.6.
121. Ps 32.1. 122. 1 Pt 4.8.
123. Is 2.10. 124. Is 2.18–19.
125. Col 3.9–10. 126. Cf. 1 Cor 10.4.
80 TY CONIUS
fissures of the rocks.”127 He said “day” for the whole time from
which the Lord suffered.128 From that time people are hidden
in the new earth with which, when he resurrected, he broke
apart the earth, that is, the body of Christ. But one who enters
the earth of the Lord according to the old carnal man,129 and
did not bury in it [that is, the body of Christ] his spiritual idols,
he himself is an idol and is not hidden from the face of the
dreadful Lord. The Lord, rebuking them through Isaiah, says:
“Wail, idols in Jerusalem”;130 and again: “They will be ashamed
over their idols, which they have chosen, and have been con-
fused in their groves, which they have desired; for they will be
as an oak that has lost its leaves.”131 And truly Jacob hid and
buried his idols under an oak132 even to the present day. For
the oak is the body of the Lord, as he says: “As an oak I have
stretched out branches.”133
In this sixth seal he recapitulated from the beginning, from
that place where he says that kings and the powerful “hid them-
selves in caves and in the rocks of the mountains.”134 Not all
are hidden, but only the part that knows Christ. Moreover, if
he says that those visible mountains receded “from their plac-
es,”135 how did they hide themselves in them? Or how will “every
slave”136 hide himself when it is agreed that there are also from
slaves those who are “caught up in the clouds”?137 According-
ly it is shown who they are that he speaks of as “every.”138 The
mountains are not to be interpreted literally:139 first, because
not every place has mountains in which every person can hide
himself; next, because when the Lord will appear as a flash of
lightning140 he will not be delayed as on a long journey;141 peo-

127. Is 2.20–21.
128. Cf. Tyconius’s explanation of biblical expressions of time in the Book
of Rules (Lib. reg. 5.5).
129. Cf. Eph 4.22; Col 3.9. 130. Is 10.10.
131. Is 1.29–30. 132. Cf. Gn 35.4.
133. Eccli 24.22. 134. Rv 6.15.
135. Rv 6.14. 136. Rv 6.15.
137. 1 Thes 4.17. 138. See Rv 6.15.
139. Lat. visibiliter. They are not to be interpreted literally as the visible
mountains.
140. Cf. Lk 17.24. 141. Cf. Mt 24.48; Lk 12.45.
 REVELATION 6.17 81
ple will not have time for seeking the mountains, even those
living in these mountains.
For it is not only in the last earthquake, when many [of the
heavenly bodies] fall from heaven, that some will flee to the
mountains,142 imploring the mercy of the Lord. This always has
happened from the passion of the Lord up until now. But at that
time it will be greater, when the sign of the “falling away”143 will
show that the day of the Lord is beginning. For it is the custom
of prophecy to tell of future things as if they already happened,
and in the same way past things as if they are still going to hap-
pen. For in this way God had promised that in the future he
would destroy the altars that Jeroboam had built in Samaria,
as he says through the prophet Hosea: “The altars of Aven, the
sins of Israel, will be removed; thorns and thistles will grow upon
their altars, and they will say to the mountains, ‘Cover us!’ and to
the hills, ‘Fall upon us!’”144 These altars were destroyed through
Josiah the king of Judah, as we read in the book of Kings.145 No
one, however, said to the mountains, “Cover us!” besides those
who, having destroyed their idols, hid themselves in the earth
of the Lord. But “these things were done in a figure”146 through
Josiah. Truly they were fulfilled and will always be fulfilled in
the Lord, who, having despoiled every form of idolatry, set up
his camp upon the top of the mountains, that is, constructed his
church in his own body. Thus the Lord, in the destruction of
Jerusalem in particular, describes that of the general Jerusalem
that is aging,147 saying: “Daughters of Jerusalem, do not weep
for me, but weep for yourselves and for your children, because
the day will come in which they will say: ‘Blessed are the barren
and the wombs which have not given birth and the breasts which
have not nourished.’ At that time they will begin to say to the
mountains, ‘Fall upon us!’ and to the hills, ‘Cover us!’ For if they
do these things when the tree is green,”148 that is, if in a time
that is not yet ripe they persecute like this, how [much more] will
they persecute in the last and seasonable time?

142. Cf. Mt 24.16; Mk 13.14; Lk 21.21.

143. 2 Thes 2.3. 144. Hos 10.8.
145. Cf. 2 Kgs 23.19. 146. 1 Cor 10.11.
147. Cf. Heb 8.13. 148. Lk 23.28–31.
82 TY CONIUS
For this reason attention must be given to the type of narra-
tive that the Holy Spirit preserved in this book in every section.
For he kept chronological order up to the sixth, and having
passed over the seventh, recapitulates, and concludes the two
narratives in the seventh as if having followed [chronological]
order. But also this recapitulation must be understood from the
passages: for sometimes he recapitulates from the beginning of
the passion, sometimes from the middle time, and sometimes
he will speak only about that last tribulation or a little before
it; nevertheless, he preserves as fixed the [principle] that he
would recapitulate after the sixth.149 Therefore now, with the
sixth having been described, he returns to the beginning and
is going to say the same things briefly and in another way.

Chapter Seven
[1] And after these things, he says, I saw four angels standing on
the four corners of the earth holding the four winds of the earth. What
the four angels are, the same should be understood for the
four winds, as if he said, “I saw four angels holding the four an-
gels,” or, “I saw four winds holding the four winds.” Moreover,
these angels or winds are bipartite.150 For according to Ezekiel
we find four good winds of the earth, which breathe on dry
bones and dead bodies, causing the first resurrection,151 that
is, the breath that the church blows into the four corners of
the earth by prophesying and resuscitating the dead. The ad-
verse breath is spoken about through the prophet Daniel [and
is said] to have rushed against the people: “Behold,” he says,
“the four winds of heaven rushed upon the great sea, and four
beasts arose from the sea,”152 which [beasts] an angel said are
the four kingdoms of the world, that he might show in the four
149. Thus the mystic rule on recapitulation is in the sixth position, since
the narrative of sevens recapitulates after the sixth episode.
150. Tyconius’s interpretation of Revelation is consistently ecclesiocentric.
Here the four winds/angels represent the church. He then ties this text back
to the controlling themes of 2 Thes 2: the present activity, restraint, and fu-
ture revelation of the mystery of iniquity in the church.
151. Cf. Ezek 37.9.
152. Dn 7.2–3.
 REVELATION 6.17–7.1 83
corners of the earth that the church has a part of itself still mixed
together with the kingdoms of the world.153 But when “all Israel
will be saved”154 at the end of the world, [the mystery of iniqui-
ty] will separate155 from the [part] which it holds [within itself],
and then in his own time a fourth part of the angels that are re-
leased156 will be manifested, as the Apostle says: “And you know
what now restrains him, that he may be revealed in his own
time. For the mystery of iniquity is already working; only he
who restrains him is now holding him until he comes from the
midst. And then that wicked one will be revealed.”157 For there
is not a [particular] kingdom to which false brothers belong,158
since all worldly kings are called wicked, about whom the Apos-
tle said: “Which none of the princes of this world knew; for if
they had known, they never would have crucified the Lord of
glory.”159 But they did crucify the Lord, as the writings of the
Gospels indicate. For Pilate, a ruler, did not crucify the Lord
but released him to the false accusers.160 And the apostle Peter,
because Israel had crucified Christ, speaks in this way to them,
saying: “Therefore, assuredly know, house of Israel, that God
made this Jesus, whom you crucified, both Lord and Christ.”161
And the Lord said that the world was in false brothers: “You are

153. Cf. Dn 7.17–18.

154. Rom 11.26.
155. Tyconius is referring to the mystery of iniquity in 2 Thes 2.7, which he
is about to cite. He identifies the four corners with the four winds, which are
the adverse breath that calls up the four beasts (Dn 7.2–3). The four beasts
are the four kingdoms of the world. The church has a part of herself in the
four corners, still mixed with these beastly kingdoms. This evil part of the
church in the four corners is the mystery of iniquity, which is restrained until
the end, when all Israel, that is, the church, will be saved (Rom 11.26).
156. Cf. Rv 9.14–15.
157. 2 Thes 2.6–8.
158. Here Tyconius seems to be rejecting the interpretation that associated
the “mystery of iniquity” with the Roman Empire. Concerning that view, com-
mon among early Christian writers, see Francis X. Gumerlock, “Nero as the
Mystery of Iniquity,” in his Revelation and the First Century (Powder Springs, GA:
American Vision, 2012), 163–68. As support for his rejection of this interpre-
tation, Tyconius mentions that even though Jesus said the rulers of the world
crucified the Lord, the Roman ruler Pilate did not crucify him.
159. 1 Cor 2.8. 160. Cf. Lk 23.25; Jn 19.16.
161. Acts 2.36.
84 TY CONIUS
of this world, but I am not of this world.”162 And again he said to
the disciples: “If the world hates you, it hated me first.”163
Let them not blow upon the earth nor upon the sea nor against any
tree. He calls people “the earth” and “the sea” and “trees.” Let
them not blow, that is, let them not pass down their spirit with
the result that [others] become similar to them.
[2] And I saw another angel ascending from the east having the seal
of the living God. He calls the same church another angel from the
east, that is, proclaiming in the four corners of the earth from
[the time of] the passion of the Lord. For the progression of
the revelation is not [intended to mean] that after he had seen
the four angels he saw another angel. But from the beginning
of the book he saw one angel of God;164 for it is one and the
same: the church preaches to the church.
And he proclaimed in a loud voice to the four angels to whom power
was given to harm the earth and sea, saying: [3] Do not harm the earth
or sea or trees until we seal the servants of our God on their foreheads.
First he said that the winds were held by the angels, that they
should not blow upon the earth and sea.165 Now an angel says:
Do not harm the earth and sea. He shows that they are one [and
the same thing]. For also in another recapitulation he said that
in the last struggle four angels across the Euphrates River are
to be loosed.166 Those angels and these angels here, who, he
says, hold the winds, are one [and the same]. Moreover, from
[the time] when the Lord suffered, the devil was bound, as the
Lord says: “How is someone able to enter into the house of a
strong man unless he first binds the strong man?”167 It is obvi-
ous that the devil is bound and subjected under the feet of the
church, as it is written: “The Lord said to my Lord: ‘Sit at my
right hand, until I place all your enemies under your feet.’”168

162. Jn 8.23. 163. Jn 15.18.

164. Cf. Rv 1.1. 165. Cf. Rv 7.2.
166. Cf. Rv 9.14. Tyconius sees the narrative of the Apocalypse as a series
of recapitulations, which narrate (again and again) the whole history of the
time of the church, between the first and second comings of Christ (cf. his
comments at the conclusion of Rv 3 and the beginning of Rv 4). Thus Rv 7 can
be interpreted alongside the recapitulated narratives in Rv 6 and 20.
167. Mt 12.29.
168. Ps 110.1; Mt 22.44.
 REVELATION 7.1–7.10 85
And so the devil is bound in his own body, that he should not
deceive the believing nations169 in the four corners of the earth,
that is, the church, which is the body of Christ. About this body
he says: Do not harm the earth or sea or trees until we seal the servants
of our God on their foreheads. He announces that the kingdom of
the Lord is what the angel is, that is, the church. And he says
to the left part, which is causing harm: Do not harm. This is the
[same] voice that, in the midst of the four living creatures, says
to the one causing harm: “Do not harm the wine and oil.”170
The Lord commands that his spiritual earth not be harmed un-
til all are sealed.
[4] And I heard the number of the sealed, one hundred and forty-
four thousand sealed from every tribe of the sons of Israel: [5] From the
tribe of Judah twelve thousand sealed, from the tribe of Reuben twelve
thousand sealed, from the tribe of Gad twelve thousand sealed, [6]
from the tribe of Asher twelve thousand sealed, from the tribe of Naphta-
li twelve thousand sealed, from the tribe of Manasseh twelve thousand
sealed, [7] from the tribe of Simeon twelve thousand sealed, from the
tribe of Levi twelve thousand sealed, from the tribe of Issachar twelve
thousand sealed, [8] from the tribe of Zebulon twelve thousand sealed,
from the tribe of Joseph twelve thousand sealed, from the tribe of Ben-
jamin twelve thousand sealed. The one hundred forty-four thou-
sand are the whole entire church.
[9] After these things I saw and beheld a multitude of people, which
no one was able to number, from every nation and tribe and people
and tongue, standing before the throne and before the Lamb, clothed in
white robes and palm branches in their hands, [10] and proclaiming
in a loud voice, saying: Salvation to our God sitting on the throne and
to the Lamb! He did not say, “After these things I saw another
people,” but: I saw people, that is: The same [people] that he
saw in the mystery of the one hundred forty-four thousand he
now sees as innumerable. And [the people] that he saw from
every tribe of the sons of Israel are the multitude of people from every
tribe and people and nation and tongue. He explained what the
one hundred and forty-four thousand is, saying innumerable. And he
explained what from every tribe of the sons of Israel is, saying from

169. Cf. Rv 20.2–3.

170. Rv 6.6.
86 TY CONIUS
every nation and tribe and people and tongue, since by believing, all
nations are grafted into this root.171 For the Lord in the Gospel
describes the whole church, which is both from the Jews and
from the nations, as being the twelve tribes of Israel, saying:
“You will sit upon twelve thrones judging the twelve tribes of
Israel,”172 although it is obvious that the whole church, which is
from every nation, not from only the circumcision, is going to be
judged. Finally, the Apostle said that Israel is completed by the
entrance of the nations: “Until the fullness of the nations en-
ters, and thus all Israel will be saved.”173 Moreover, that he might
show that these one hundred and forty-four thousand are with-
out number, and these twelve tribes of Israel are all the nations,
he passed over in silence the one hundred and forty-four thou-
sand and said that only the innumerable people were clothed
and rewarded by having their tears wiped away.174 These [one
hundred and forty-four thousand] are not, as some think,175
those infants whom Herod killed, which is not a hard thing to
prove. For those [infants] were only from the tribe of Judah,176
but these were from every tribe and nation and tongue. What that
multitude was he explained, saying: [11] And all the angels were
standing around the throne and the elders and the four living creatures.
For what he describes is nothing else but the church.
And they fell on their faces before the throne and before the Lamb and
worshiped God, saying: [12] Amen! Blessing and glory and wisdom
and thanksgiving and honor and authority and power be to our God
forever and ever. Amen! In order to show that the innumerable
multitude that he saw standing before the throne were those
angels who fell on their faces and worshiped, he did not say in
this passage that the multitude or the living creatures or the
elders worshiped, but only angels. These angels are the multi-
tude; they are the elders and the living creatures; they fell on
their faces and worshiped God.

171. Cf. Rom 11.17–24. 172. Mt 19.28.

173. Rom 11.25–26. 174. Cf. Rv 7.17.
175. For example, the community from which the apocryphal Revelation of
Stephen was authored. See Montague-Rhodes James, The Apocryphal New Testa-
ment (Oxford: Clarendon, 1926), 565.
176. Cf. Mt 2.16.
 REVELATION 7.10–7.17 87
[13] And one of the elders responded to me, saying: These who are
clothed in white robes, who are they and from where have they come? [14]
And I said to him: You know, lord. One of the elders is the church.
One teaches another; that is, the church teaches the church.
One tells the other what the reward of the labor of the saints
is, saying: These are those who are coming out of great tribulation and
have washed their robes and have made them white in the blood of the
Lamb. They are not, as some think,177 only martyrs, but the entire
church. For he did not say that they washed their robes in their
own blood, but in the blood of the Lamb, that is, in the grace of
God through Christ, as it is written: “And the blood of his Son
cleanses us.”178
[15] For this reason they are before the throne of God and serve him
day and night in his temple, that is, in the church, and the one who
sits on the throne lives among them. For these [people] are the
throne among whom God lives from now and forever.
[16] They will no longer hunger or thirst, as the Lord says: “I am
the bread of life. One who comes to me will not hunger, and
one who believes in me will never thirst”;179 and again: “One
who drinks from the water I shall give him will never thirst,
but there will be in him a fountain of water springing up unto
eternal life.”180
Neither will the sun or any heat beat down upon them. This is what
God says through Isaiah about the church: “There will be a
shelter to give shade from the heat, and protection from the
storm and rain”;181 and again: “Throughout the day the sun will
not smite you, nor will the moon throughout the night.”182 He
says that the power of the sacraments is effectual in his [peo-
ple], and is in no way extinguished by the deception of the sun
and hostile moon.183

177. For example, Cyprian of Carthage, who cited Rv 7.14 in relationship

to the benefits of martyrdom in Ad Quirinum 16 (ANF 5:538), as well as Rv 7.14
in Ad Fortunatum (ANF 5:505), calling them “the assembly of the Christian
martyrs.”
178. 1 Jn 1.7. 179. Jn 6.35.
180. Jn 4.13–14. 181. Is 4.6.
182. Ps 121.6.
183. Here Tyconius writes against the Donatist view that the efficacy of the
sacraments depends upon the worthiness of their ministers.
88 TY CONIUS
[17] For the Lamb who sits in the midst of the throne will feed them.
He had said [earlier] that the Lamb took the book from the
one sitting “on the throne.”184 Now he says the Lamb is sitting in
the midst of the throne, that is, Christ in the midst of the church.
This [church] is his throne, with which he rose again on the
throne.185
And he will lead them to the springs of the waters of life, that is, to
the pasture of the spiritual sacraments, as the church herself
says: “The Lord shepherds me and I shall have need of noth-
ing. He has established me there in a place of pasture. He has
led me beside water of refreshment”;186 again through Isaiah:
“They will be fed on all roads, and their pastures will be on all
pathways. They will neither hunger nor thirst nor will the heat
or sun beat down upon them. But he shows mercy upon them
and will encourage them and will lead them through springs of
water, and will make every mountain into a level road and every
pathway into a pasture for them.”187
And God will wipe away every tear from their eyes. All these
things happen spiritually to the church when, having our sins
forgiven, we rise again, and, having disarmed188 the old man
of our former life,189 we put on Christ190 and are filled with the
joy of the Holy Spirit.191 For in this way the Lord promises this
life to his church: “Behold, I am making Jerusalem cheerful
and my people a delight. And I will be joyful over Jerusalem,
and I will be glad over my people. And neither will the voice of
weeping nor the sound of crying be heard in her any longer.
And in that place there will no longer be an infant and elderly
person who does not fulfill his time. For a young person will be
a hundred years old, and a sinner who dies at a hundred years
old will be accursed. They will build houses, and they will live
in them. And they will plant vineyards, and they and their de-
scendants will eat their fruit.”192 All these things concern spiri-
tual worshipers, not those of the world whose works frequently

184. Rv 5.7. 185. Cf. Eph 2.5–6; Col 3.1.

186. Ps 23.1–2. 187. Is 49.9–11.
188. Lat. exspoliati, used in Col. 2.11, 15.
189. Cf. Col 3.9. 190. Cf. Gal 3.27.
191. Cf. Acts 13.52; 1 Thes 1.6. 192. Is 65.18–21.
 REVELATION 7.17–8.1 89
[are shown] in their courses [to have been performed] in
vain.193 For a young person will be a hundred years old because al-
though someone may be a hundred years old, nevertheless a
young person is brought forth.194 For every gender and age,
when baptized, rises again unto the age of Christ, as the Apos-
tle says: “Unto a perfect man, unto the measure of the full age
of Christ.”195 And a sinner who dies at a hundred years old will be
accursed, that is, one who refuses to live for God.

Chapter Eight
He concludes each narration at the seventh seal, which he
had left incomplete that he may recapitulate.196 [1] And when he
had opened the seventh seal, there was silence in heaven, that is, in
the church, for about half an hour. In the silence of a half hour
he shows the beginning of eternal rest.197 But he saw [only] a
part of the silence because he was still going to see the same
things. In the seventh seal he did not see merely how much
[time] is the future. And so that many things might be more
clearly shown to him, the silence was interrupted. If it had con-
tinued, the end of the narration would have been here. But
now he recapitulates from the beginning and will discuss the
same things in another manner.

193. Lat. exinaniuntur or “are made empty.” Cf. Is 65.23.

194. At the general resurrection.
195. Eph 4.13.
196. Tyconius explained this earlier in his comments on Rv 6.16–17. The
seven trumpets recapitulate the previous narratives of the seals (ch. 6) and
the 144,000 (ch. 7).
197. The half hour of silence provides a glimpse of the eternal sabbath.
Since it is an incomplete quantity of time (not one hour), it does not reveal
the whole eschatological sabbath. The trope of synecdoche does not apply
here. Tyconius discusses the eschatological sabbath in the Book of Rules (Lib.
reg. 5.7.1–2).
TYCONIUS
REVELATION 00.00–00.00

B O OK T H R E E

Chapter Eight, continued

ND I SAW seven angels who stand before God [verse 2]. He
calls the seven churches “seven angels,” who received
seven trumpets, that is, perfect preaching,1 as it is writ-
ten: “Lift up your voice like a trumpet.”2
[3] And another angel came and was stationed upon the altar. One
must give attention to this generality3 of the narration also. For
frequently the Holy Spirit briefly explains something that he
announces in a different way, and after what he had inserted
to obscure [the meaning] is completed, he returns to the an-
nouncement. For he announced that seven angels received
trumpets, saying: And another angel came; so that you may think
that he had come after the seven angels, when [in reality] he
saw them at the same time; and when that angel comes, they re-
ceive the seven trumpets, since before the coming of the Lord
the church did not preach everywhere. For we understand to
be the Lord the angel who, he says, came, whom we recognize as
having been stationed upon the altar of his body, that is, upon the
church. For God had commanded Moses in the old law that no
one was to climb upon the altar.4

1. Lat. perfectam praedicationem, which for Tyconius symbolizes “universal

proclamation.”
2. Is 58.1. The seven angels are the same seven angels addressed in Rv 2–3,
that is, the seven churches. Seven is a consecrated number, which “signifies
perfection” (Lib. reg. 5.4.1). The blowing of the seven trumpets signifies the
church’s universal proclamation of the Gospel. See Tyconius’s comments on
Rv 8.3 below.
3. That is, to the general (genus) rather than the particular (species). Cf.
Lib. reg. 4.
4. Cf. Ex 20.26.

90
 REVELATION 8.2–8.5 91
Having a golden censer, that is, a body conceived by the Holy
Spirit. For the Lord himself became a censer, from which5 God
received a fragrant aroma, and he became propitious for the
world.6
And much incense was given to him, that from the prayers of all the
saints he may offer it upon the golden altar that is before God. He of-
fered the incense consisting of the prayers of the saints. For to
him the church has entrusted her prayers, by which God has
been propitiated.
[4] And the smoke of the incense from the prayers of the saints went
up before God from the hand of the angel. [5] And the angel took the
censer and filled it with the fire of the altar. The Lord took a body,
that is, the church, and by fulfilling the will of the Father,7
filled it with the fire of the altar, that is, with the power that resides
in the sacrifices and propitiation of God. For from these the
church receives “all authority in heaven and on earth”8 when
she performs the sacrifice of God, first of all the Lord offering
himself,9 and [then] the saints presenting their bodies as a liv-
ing, holy sacrifice.10
And cast it upon the earth, since wrath comes from the church
to the world, as [is said] through Zechariah: “I shall make the
clans of Judah as a pot of fire among pieces of wood and as a
torch of fire among sheaves. And they will consume from the
right and from the left all the surrounding peoples.”11
And noises and peals of thunder and lightning and an earthquake
occurred. The noises, peals of thunder, and lightning are the
preaching and miracles of the church, but the earthquake sig-
nifies in the general sense the persecutions that the church suf-
fers, since it always suffers tribulation when it preaches.12

5. Lat. ex quo. Another possible translation is “from whom” since Christ is

the censer.
6. Lat. propitius factus est mundo. Or “he was made a propitiation for the
world.” Cf. Eph 5.2; 1 Jn 2.2.
7. Cf. Jn 6.40. 8. Mt 28.18.
9. Cf. Heb 7.27; 9.14. 10. Cf. Rom 12.1.
11. Zec 12.6.
12. Tyconius has reminded the reader that the vision of the trumpets is a
genus text, which concerns the whole time of the church, and that “frequently
the Holy Spirit briefly explains something that he announces in a different
92 TY CONIUS
He repeats what he had announced, and is going to say the
same things in greater detail:13 [6] And the seven angels who had
the seven trumpets prepared themselves to sound; that is, the church
prepared herself for preaching.
[7] And the first angel sounded a trumpet, and hail and fire mixed
with blood followed. The wrath of God followed, which possessed
within itself the death of many.14
And it was sent onto the earth, and a third part of the earth was
burned, and a third part of the trees was burned, and all green grass
was burned. What the earth is, the trees are, that is, people.
Moreover, he called flesh, fattened and full of excess,15 “green
grass.” For “all flesh is as grass.”16 He called the heathen a third
part handed over to fire. Also there is another [third, consist-
ing] of false brothers, who are mixed with the good. The [last]
third is the church, which struggles against a twofold evil.17
This is as when God promised through Zechariah to strike the
shepherds and those attached to them throughout the whole
world, to scatter the sheep, and to free one but destroy two of
the three parts: “Sword,” he says, “arise upon the shepherds

way, and after what he had inserted to obscure (ad obscurandum) is completed,
he returns to the announcement.” See above, p. 90. As he writes in the Book of
Rules, the Spirit’s subtle movements are difficult to discern (Lib. reg. 4.1) and
the Spirit governs Scripture with the mystic rules in order to obscure the trea-
sures of the truth (Lib. reg. prol.). In Rv 8.1–5, the introduction and identity of
the “other angel” obscures the narrative. The Spirit has inserted this account
of the other angel prior to the vision of the seven trumpets, which is about
the church’s universal proclamation between the two advents of Christ. The
narrative of the other angel is about what happens prior to the church’s re-
ception of the seven trumpets. Thus, the narrative of the other angel recounts
the first advent of Christ and his propitiatory death. After his advent, howev-
er, the sound of the Gospel rings forth to the ends of the earth through the
church’s preaching. The praying church is purified by fire and empowered by
Christ to preach the Gospel, which, in turn, purifies the world, as with fire (cf.
Zec 12.6). Even so, she suffers persecution when she preaches. The narrative
of Rv 8.1–5 is recapitulated in Rv 10, where Tyconius returns to the theme of
the church’s preaching and suffering (see especially his comment on Rv 10.9).
13. Lat. per partes or perhaps “throughout [these upcoming] sections.”
14. Meaning “which caused the death of many.”
15. Lat. luxuriosam or “full of extravagance” or “debauched.”
16. Is 40.6.
17. On the three parts, see Tyconius’s earlier comments on Rv 6.8.
 REVELATION 8.5–8.9 93
and upon the man, my subject, says the Lord almighty. Strike
18

the shepherds and scatter the sheep. And I shall bring my hand
upon the shepherds. And it will come about in all the earth,19
says the Lord, that two parts will be cut off and will perish, and
a third part will be left in it. And I shall bring the third part
through the fire and refine them as silver is refined. And I shall
test them as gold is tested. He will call upon my name, and I
shall give heed to him. And I shall say, ‘You are my people,’
and they will say, ‘Lord, you are my God.’”20 Before the “fall-
ing away”21 happens, everyone is considered the people of God.
When the “falling away” will have happened, then the third
part of the people of God will appear.22
[8] And the second angel sounded a trumpet, and, as it were, a
great mountain burning with fire was cast into the sea. The burning
mountain, the devil, was sent against the people.23
And a third part of the sea was turned into blood. He calls the
world “the sea.” What the third part of the earth or of the trees
is, that is what the third [part] of the sea is.24
[9] And a third part of the creatures in the sea, things having life,25
died. What the creatures are, that is also what the sea is. He di-
vided one thing26 into two parts, as he did with the earth and
the trees.27 He says having life so that he might show that they
are living but spiritually dead.
18. Lat. civem. 19. Lat. terra or “land.”
20. Zec 13.7–9. 21. 2 Thes 2.3.
22. Tyconius’s comment here provides a clear statement on anthropology,
ecclesiology, and eschatology. Humanity comprises three parts. Two parts are
in the church, which is bipartite, and a third is outside the church. Two evil
parts will be destroyed in the Last Judgment, the worldly part and the left part
of the bipartite church; however, at the present time, both parts of the bipar-
tite church are considered “the people of God.” Only in the discessio will God’s
true people, the right part of the Lord’s body, be revealed (cf. Lib. reg. 1.13;
3.29; 4.20.3; 6.4; 7.4, 14).
23. In the Book of Rules, Tyconius identifies the devil with the fallen star
and with the mountain in Is 14.2–14 (Lib. reg. 7.3.1–4.1).
24. That is, people. Cf. Rv 8.7.
25. Lat. animas, or “souls.”
26. Not materially but verbally in the successive designation of two syn-
onyms, as the note in Gryson’s French translation indicates (Tyconius: Commen-
taire de l’Apocalypse, 129, n.6).
27. Cf. Rv 8.7.
94 TY CONIUS
And they corrupted a third part of the ships. Therefore that third
which died in the sea corrupted another third, which followed
after it.28 What the sea is, that is what the creatures in the sea
are, and that is also what the ships are.
[10] And the third angel sounded a trumpet, and a great star, burn-
ing like a torch, fell from heaven. He says that people fell from the
church. He said a great star because it is a figure of people of
status.29
And it fell upon a third part of the rivers and upon the springs of
waters. [11] And the name of the star is called “Wormwood.” And a
third part of the waters were turned into wormwood. The third part
of people became similar to the star that fell upon that [water].
And many people died from the waters because they were bitter. [12]
And the fourth angel sounded a trumpet, and a third part of the sun
and a third part of the moon and a third part of the stars were strick-
en, so that a third part of them would be darkened and a third part of
the day would appear as night. The sun, moon, and stars are the
church, whose third part was stricken. “Third” is a designation
not a quantity.30 For there are two parts in the church, one of
the day and the other of the night,31 to which he says: “At night
I have pretended to be your mother.”32 Therefore, for this rea-
son it was stricken, that it might become apparent which is the
third part of the day and the third part of the night, which is
Christ’s part and which is the devil’s part. He did not say, “it was
stricken and it was darkened,” but so that it would be darkened and
would appear since it did not appear as [night at the moment it]
was stricken. But it was stricken, that is, handed over to its own
desires,33 for this: that as their sins become more abundant and
extreme, it would be revealed in due time. For in regard to the

28. Cf. Tyconius’s comments on Rv 17.8–9 below, where he comments on

the fact that evil people never cease to corrupt others through bad teaching
and example.
29. Lat. maiorum, or “greater ones” or “elders.”
30. “Designation” for nomen. According to the fifth mystic rule (“On Times”),
numbers have mystic significance. They are “signs, not manifest measurements”
(Lib. reg. 5.8.2). In this case, the third part signifies the left part of the Lord’s
bipartite body, those who belong to the devil.
31. Cf. 1 Thes 5.5. 32. Hos 4.5.
33. Cf. Rom 1.26.
 REVELATION 8.9–9.2 95
fourth sign he says “stricken” so that it would be revealed, but
in regard to the fifth34 he is going to tell the manner of this
revealing, that from this it may be known how this revealing is
going to take place throughout the whole world.
[13] And I saw and heard an eagle flying in the midst of heaven,
and saying in a loud voice: Woe, woe, woe, to those dwelling upon the
earth because of the remaining soundings of the trumpet of the three an-
gels who are about to sound a trumpet. He calls the church an eagle
flying in the midst of heaven, that is, moving about in the midst of
its own members,35 and preaching with a loud voice the plagues
of the last time.36

Chapter Nine
[1] And the fifth angel sounded a trumpet, and I saw that a star
had fallen from heaven onto the earth. This one star is the body of
the many that fall through sins.
And the key to the bottomless pit was given to him. The star and
the abyss and the pit are people. Thus David, when he prayed
that he would not be overtaken by his enemies, said: “May the
pit not shut its mouth upon me.”37 Therefore, a star fell from
heaven and received the key to the bottomless pit, that is, the
power of its own heart, that it may open its own heart, in which
the devil, bound, is confined that it may do his will.38
[2] And he opened the bottomless pit. He showed that its own
heart is without any fear or shame in sinning.
And smoke rose out of the pit, that is, it rose from evil people
in that it covers and darkens the church, so that it is said: And
the sun and air were darkened by the smoke of the pit. He said that
34. Cf. Rv 9.1.
35. Lat. in medio sui discurrentem.
36. Victorinus also understood this as eschatological (In Apoc. 8.3).
37. Ps 69.15.
38. Cf. Rv 20.2; 2 Tm 2.26. According to Tyconius, although the devil was
bound by Christ’s work, he is still active in the hearts of those sinning. Tyco-
nius explains in the Book of Rules that those who belong to the devil’s body are
not inherently evil according to nature (secundum naturam); rather, they have
chosen to belong to him (sua secundum voluntatem) (Lib. reg. 7.14.2; SC 488,
360, 362).
96 TY CONIUS
the sun was darkened, not extinguished;39 for the sins that are
committed all throughout the world darken the sun and cause
blindness in certain people, as the smoke, he says, of a great fur-
nace. This smoke precedes the fire of the furnace, that is, of the
last testing.
From this generality he transitions to the part of the earth
where, for the purpose of showing the mode of future revela-
tion, there came forth out of that smoke something that is al-
ready out,40 saying: [3] And out of the smoke of the pit came forth
locusts upon the earth, and power was given to them as the scorpions of
the earth have power. [4] And it was said to them that they should not
harm the grass of the earth nor any green thing. He shows that the
locusts are people.
Except the people who do not have the seal of God on their foreheads.
[5] And they were ordered 41 that they should not kill them. Indeed,
one term is [used] for everyone who does not have the seal of God
on his forehead, but the reality behind the term42 is duplex. For
there are two parts in the church, one of which is left to their
own desires, the other of which is given to humility for the ac-
knowledgment of the righteousness of God and for the recol-
lection of repentance, as it is written: “It is good for me that
you have humbled me, that I may learn your righteous ways.”43
39. The sun signifies the church. Some of the Donatists were teaching that
the church would be all but extinguished in the last days (cf. Tyconius’s com-
ments on Rv 3.11).
40. Tyconius seems to have in mind the persecution in North Africa, which
he viewed as prefiguring the last persecution (Gryson, Tyconius: Commentaire de
l’Apocalypse, 131, n.10).
41. Lat. datum est eis, literally “it was given to them.”
42. Lat. persona.
43. Ps 119.71. Tyconius’s comment on Rv 9.3–5 is informed by his exegesis
of Ezek 28.6–7 in his exposition of the seventh rule in the Book of Rules. As
he cites Ezek 28.6–7: “Therefore thus says the Lord, Because you made your-
self out to be equal to God, behold, I am bringing foreigners against you, a
bane from the nations; and they will draw their swords against you and against
the splendor of your knowledge . . . and they will wound your splendor to its
ruin” (Lib. reg. 7.12.1, 2; Babcock, 133). Tyconius identifies this prophecy as
a genus prophecy, because God leads foreigners against the church and their
attacks sometimes inflict mortal wounds; however, “they wound some people
not to their ruin, but in the hope of healing them (aliquos enim non in perdi-
tionem sed cum spe sanitatis vulnerant)” (Lib. reg. 7.12.2; Babcock, 135; SC 488,
 REVELATION 9.2–9.6 97
In this manner in all the Scriptures a general term is found to
designate the particular content of the statement, as the Lord
says: “I have not come to call the righteous but sinners,”44 but
because of sinners he speaks in mysteries, lest, converted, they
should be healed.45 Again it is written: “I have said, ‘You are
gods and all sons of the Most High,’ but you will die as men.”46
Do we not hear, “You all will die”? But may it never be that all
are subject to death; indeed all are called gods, but he did not
say that all are going to die. So also this passage—Those who do
not have the seal of God on their foreheads— is spoken to all in a
general sense; and they were ordered that they should not kill them
is spoken in a particular sense, that is, the part [consisting] of
those who were mindful is not killed by evil people, but never-
theless they are tormented by the pain of captivity and lapse.
And they were ordered not to kill them, but that they should be tor-
mented five months. He said months for “years”; for the torment
was interrupted in the fifth year.47
And their torment [was] like the torment of a scorpion when it stings
a person; that is, it injects poison into people against their will.
[6] And people will seek death and will not find it. Truly by
“death” he meant rest. And so, they will seek death, but death
to their own evil deeds, so that they may rest when their evil
deeds die. They desire to die in the sense of dying to the world
and living for God.48
And they will desire death, but death will flee from them. He shows
again49 the time of the calamity. “They will seek” is the same

354). Likewise, in Rv 9.3–5a, the spiritual and adverse forces are given power
to attack but not kill human beings, so that the right part of the bipartite
church might be “given to humility for the acknowledgment of the righteous-
ness of God and turning in repentance.” This part is tormented in the hope
that they may be healed. For humiliation teaches righteousness, and the Lord
came to restore sinners through repentance.
44. Mt 9.13. 45. Cf. Mt 13.10, 13, 15.
46. Ps 82.6–7.
47. According to Gryson, Tyconius interprets the torments as the persecu-
tion of the Donatists in North Africa by Constantine from the years 316–321,
which he saw as a foreshadowing of the last persecution (Tyconius: Commentaire
de l’Apocalypse, 132, n.12). See Tyconius’s comments on Rv 9.10 below.
48. Cf. Gal 2.19; 6.14.
49. Through his use of the future tense.
98 TY CONIUS
thing as “they will desire.” They will seek in such a way that in
seeking it they never find it.
[7] And the appearance of the locusts was like the appearance of
horses prepared for war, that is, similar to the last persecutors. For
in the last war, which is going to be described in the sixth trum-
pet, he says that horses are part of the combat.50
Upon their heads, he says, were crowns like gold. The twenty-four
elders, who are the church, have golden crowns, but these are
“like gold” in imitation of the church.51
[8] And their faces were like the faces of human beings, and they had
hair like the hair of women. In the hair of women he wanted to show
not only the delicate52 and effeminate, but also both sexes.53
And their teeth were like those of lions, that is, strong for devour-
ing.
[9] And they had breasts like breastplates of iron, that is, breast-
plates like strong and fortified armor.
And the sound of their wings was like the sound of chariots of many
horses running into battle, that is, the noise of those running
about, fighting in the last war.
[10] And they had tails and stingers like those of scorpions. In their
tails was their power to harm people for five months. He calls the bish-
ops “tails,” as God deigned to explain through Isaiah: “The elder
who is accepting of persons, this is the head; and the prophet
teaching sinful things, this is the tail.”54 Therefore, the power of
the locusts is in the false prophets.55 He said five months for the
50. Cf. Rv 9.16–19.
51. The description of spiritual warfare and persecution continues in Rv
9.7–10. Concerning this persecution, Tyconius writes in the Book of Rules that
the devil has stationed the strongest members of his body in the church: “For
if Satan has anything excellent in his body, anything on the right side, any-
thing weighty, he mingles it with the heavens, just as it is the custom of those
at war to set the strong against the strong” (Lib. reg. 4.20.3; Babcock 89 [modi-
fied]; SC 488, 272). These internal enemies masquerade with adornments that
make them look as if they belong to the Lord. Thus the cavalry in Rv 9.7 have
crowns like gold, in imitation of the church’s golden crowns (Rv 4.4).
52. Lat. fluxos, or perhaps “the inconstant” or “those given to change.”
53. People of both genders who are given to wantonness. See Tyconius’s
comments on Rv 3.18 and on Rv 7.17.
54. Is 9.15.
55. The false prophets are the bishops or leaders of the body of the devil.
See Tyconius’s comments on Rv 16.13 below.
 REVELATION 9.6–9.14 99
whole time of the five-year persecution that happened princi-
56

pally in Africa.
[11] They have a king over them, the angel of the abyss, that is,
the devil or the king of this world.57 For the abyss is the people
in whom the devil is held bound in the hidden place of their
heart, and [in whom] the king of this world is visibly ruling.58
And he has the name in Hebrew “Abaddon,” in Greek “Apollion,”
and in Latin “Perdens.” 59 [12] One woe has passed, and behold, two
woes are coming after these things. [13] And the sixth angel sounded a
trumpet. From here begins the last proclamation.
And I heard one angel from the four horns of the golden altar which
is before God [14] saying to the sixth angel: You who have the trum-
pet, loose the four angels who are bound at the great river Euphrates.
Some codices have “I heard from the four horns of the altar,”
but others have “I heard one from the four horns of the altar.”
In a Greek version also, in which the [Revelation] itself60 was
written, it is put more expressly: one angel from the four horns of
the altar. Although each edition does not differ much from the
others, nevertheless we interpret “one from the four horns of
the altar” as a fourth part of the earth. For from Africa it will
be shown what the whole church must suffer, not expecting
anything else from the world than what Christ himself suffered
as an example.61 But if we understand “one angel” to be repre-
sentative of the one church, which is called the altar of God62
with regard to the whole body, then she is taught in the time
of the last persecution to despise the orders of the most cruel
king and to separate from those obeying him.63

56. Lat. propitiatus, or “agreeable.”

57. Cf. 2 Cor 4.4.
58. The logic of the seventh mystic rule guides Tyconius’s exegesis of Rv
9.1–12. His commentary here should be read alongside his commentary on
Is 14.12–21 (Lib. reg. 7.2–7) and Ezek 28.2–19 (Lib. reg. 7.8–19). The demonic
cavalry described in the vision of the fifth trumpet is the devil’s body.
59. The Destroyer.
60. Lat. res ipsa, literally “the thing itself.” On Tyconius’s knowledge of
Greek, see note 75 on page 37 above.
61. Cf. 1 Pt 2.21.
62. Tyconius identifies the church with the altar of God in his comments
on Rv 6.9 and 8.3.
63. Cf. Rv 18.4.
100 TY CONIUS
He says: Loose the four angels bound at the great river Euphrates.
Here also he shows that the winds and angels are one [and the
same thing]; for he had said [earlier] that the winds were held
by angels,64 and now [he says] that angels were loosed by an
angel. He says: You who have the trumpet, that is, you who are
now preaching, loose the four angels bound at the great river Euphra-
tes. [These are the same] who, he had [earlier] said, were in
the four corners of the earth.65 This is so that he might show
that the Euphrates is everywhere in the earth. For the Euphra-
tes River signifies the persecuting people, in which Satan and
his will are bound so that he does not do before the time what
he desires to accomplish on a grand scale.66 Moreover, the Eu-
phrates is a river in Babylon, as God says about that Euphrates
through Jeremiah: “That day, a day of vengeance for our Lord
God, so as to avenge his enemies. And the sword will devour
and be satiated and be drunk with their blood, which is a sac-
rifice to the Lord of hosts in the land of the north on the river
Euphrates.”67 He calls it a sacrifice, but a sacrifice of slaughter
not of praise,68 as he says about those same brothers through
Isaiah: “The sword of the Lord is filled with blood. It is sated
from the fat of goats and rams, because the sacrifice of the
Lord [is] in Bosor and a great slaughter [is] in Edom.”69 Bosor
and Edom are cities of Esau. As is customary in persecution,
Jacob fled from his brother Esau out of their paternal dwelling

64. Cf. Rv 7.1.

65. Cf. Rv 7.1. The four angels released from the river Euphrates are the
enemy body of the devil and the sinister brothers in the church. Tyconius
describes them with many of the same identity markers of the enemy body,
which he notes in the Book of Rules: they are from Babylon (Lib. reg. 4.18, 19.1;
7.2–7), the cities of Bosor and Idumea (Lib. reg. 4.19.2), and the north (Lib. reg.
7.4.1–3). There is also a close parallel between his comment here and his de-
scription of the spiritual battle between the Lord’s body and the devil’s body
in the bipartite church (Lib. reg. 4.18–20.2).
66. Lat. magno opere, that is, the great work of the last persecution. The ref-
erence to the Euphrates points Tyconius to Isaiah’s and Jeremiah’s prophetic
judgments against Babylon. Just as Babylon was defeated, so whatever forces
unleashed from the Euphrates against the church will be defeated. The devil
and his body will not prevail and even now are bound (cf. Rv 20.2; 2 Thes 2.7).
67. Jer 46.10. 68. Cf. Heb 13.15.
69. Is 34.6.
 REVELATION 9.14–9.17 101
places. Moreover, about the north we have already spoken.71
70

[15] And the four angels were loosed—this is the beginning of the
persecution— having been prepared for the hour and day and month
and year, that they might kill a third part of humanity. These are four
times, that is, three years and [one period of] six months. More-
over, he said “prepared” because from the [time] in which the
third part of the sun and moon and stars was stricken72 for the
purpose of showing what the third of the day and the third of
the night were, they were prepared that they might kill a third part of
the church which falls, that is, those who consent to these [false
brothers]. For this reason he had said that the locusts were simi-
lar to horses prepared for war;73 for [now] when he says that the
angels were loosed, he says that he saw horses.74
[16] And the number, he says, of the armies is two myriads of myr-
iads. I heard their number, but he did not say how many myriads.
[17] And thus I saw the horses in the vision and those sitting upon
them. The horses are people, but the riders evil spirits.
Having breastplates of fire and of hyacinth75 and of brimstone, that
is, armed with fire, smoke, and brimstone.
And the heads of the horses were like those of lions. Above he had
said that the locusts were like horses prepared for war, and
their faces were like those of men, and tails like those of scorpi-
ons.76 But now he says that the horses he saw and those sitting
upon them and their heads were like those of lions and their
tails like those of serpents.77 He is describing one [and the
same] thing in different ways. If we see no such [description] in
the armed horses, it is evident that something else is represent-
ed by these horses, that there is a similarity like that of the lo-

70. Cf. Gn 27.41–43.

71. Tyconius writes in his exposition of the seventh mystic rule that in
Scripture the south represents God’s part and the north symbolizes the devil’s
part, but both parts are found throughout the entire world (Lib. reg. 7.4.2). Ty-
conius may be referring to the Book of Rules here, which suggests it was written
before the Exposition of Revelation.
72. This is the same “third part” (i.e., false brothers), who fall away and are
wholly burned up by God’s wrath in Rv 8.7.
73. Cf. Rv 9.7. 74. Cf. Rv 9.17.
75. A dark blue flower. 76. Cf. Rv 9.7, 8, 10.
77. Cf. Rv 9.19.
102 TY CONIUS
custs to the horses and of the horses to the locusts [as was said].
And out of their mouth, he says, go fire and smoke and brimstone.
He shows that he had said “hyacinth” in the place of smoke.
Clearly these things did not go out of their mouths, but these
are the words of these people, as is promised in another pas-
sage: “Anyone who worships the beast will be punished, and the
fire and brimstone and smoke of their torments will rise forev-
er and ever.”78
[18] From these three plagues a third part of humanity was killed
from the fire, smoke, and brimstone which went out of their mouth.
Therefore, they incurred these plagues by the words of their
heads, that is, of their rulers.
[19] For the power of the horses [is] in their mouth and in their
tails, that is, in their word and in their office; for we said that
the tails were bishops.79
For their tails are like serpents [and] have heads, and they cause
harm with them. The heads are the rulers of the world, through
which some [bishops] cause harm, since without them they are
not able to cause harm.
He also says a third of the world80 so that no one may think
that the nations at that time will renounce their own customs
and that the entire human race will not be subject to various
superstitions. But [he says it so that we may know that] those
in league with the devil, although saying that they are Chris-
tians, 81 will fight against the church. [20] And the rest of humani-
ty, he says, was not killed by those plagues. But why did he say that
they are not to be killed by these plagues, when it is clear that
they continued in their malice, [as shown] when he says: And
they did not repent of the works of their hands so as not to worship
demons and idols of gold and silver and brass and stone and wood,
which are able neither to see nor to hear nor to walk. [21] And they did
not repent of their murders, nor of their sorceries nor of their fornication
78. Rv 14.9–11.
79. Tyconius said this in his comments on Rv 9.10.
80. Cf. Rv 9.15.
81. Lat. sub christianitatis nomine, literally “under the name of Christianity.”
The false brothers, who belong to the left part of the Lord’s body, are nominal
Christians, whose true identity will be exposed when they turn against the
church in “the last contest” (see Tyconius’s concluding comment on Rv 9).
 REVELATION 9.17–10.1 103
nor of their thefts. Because in that persecution the [heathen] na-
tions will not be forced to consent to those things mentioned
above, 82 but they will die in their unbelief.83
In the description of the last contest and the death of the
nations, he immediately passed over, as was his custom, the sev-
enth angel, in whom the end of the last contest and the man-
ifest coming of the Lord happen. And he recapitulates only
from the time of future peace, and immediately speaks about
the end of the sequence, which he had passed over, so as to
leave the impression that there are two ends. And so we will
remember, when he carries out a recapitulation up to its end,
it ought to be [considered] the end of a brief sequence. For
in this recapitulation, contrary to that which is customary, he
caused both narrations not to conclude in the same end. For
[now] he describes how powerful the proclamation of future
peace is, how evident it will be to the land and sea.84

Chapter Ten
[1] And I saw, he said, another strong angel descending from heav-
en, clothed with a cloud. The Lord is clothed with the church.85
82. Cf. Rv 9.19–20 (e.g., idolatries, murders, fornications, and thefts).
83. Cf. Jn 8.21; 2 Thes 2.12. The vision of the trumpets presents a symbolic
narrative account of the spiritual warfare between the church and the enemy
body of the devil. The most intense fighting takes place within the church it-
self; however, the war is spiritually waged throughout the world. The vision of
the sixth trumpet in Rv 9.12–21 represents “the last contest.”
84. Cf. Rv 10.2. With the sounding of the sixth trumpet, the last battle has
been described. At this point, the reader of the Revelation would expect the
vision of the seventh trumpet, the arrival of the Lord, and the conclusion of
the last battle; however, there is an interlude (Rv 10.1–11.14). Tyconius has al-
ready told us that the visions from Rv 4 onwards are recapitulating narratives
about the whole time of the church (cf. his comments on Rv 3.22 and 4.1). One
such recapitulation occurs at Rv 10.1. Instead of the narrative of the seventh
trumpet, the text recapitulates the narrative of the whole time of the church,
which was just revealed in the sounding of the six trumpets. Thus there will be
two endings because there are two narratives; however, both endings point to
the vision of the seventh trumpet, so that they conclude with a single ending.
That ending is the future peace, the strength and magnitude of which are com-
municated with greater force and clarity by the double narrative preceding it.
85. Victorinus also interprets the angel Christologically (In Apoc. 10.1).
104 TY CONIUS
He is constantly being born from the church86 by [the work
of] God. Moreover, how the Lord is clothed with the church is
described in various ways, sometimes with a robe, 87 sometimes
with a shining garment as spoken through Daniel, 88 and some-
times with a cloud; for we read that the saints are clouds, as
in Isaiah: “Who are these who fly like clouds?”89 And so he is
clothed with a spiritual cloud, that is, his holy body.90
And a rainbow over his head. A rainbow is a promise of perse-
verance; for he describes the church in the Lord.
And his face [was] like the sun, and his feet as pillars of fire. Here
is a great and wonderful description! Earlier, in the beginning
of the book, he said that his feet were fiery, and afterward that
his face was shining,91 so that he might show the future glory of
the saints after the fire of the last persecution. But now, so that
he might show how glorious the church is, what he said earlier,
that his feet were fiery and his face was shining, he describes
later also, that his feet were as pillars of fire.
[2] And he had in his hand an open book. Rightly [he describes]
his face as the sun, since he opened the book, which had been
sealed in mystery.92
And he placed his right foot upon the sea, but his left upon the land,
that is, to preach by land and sea that stronger members [are
subjected] to greater dangers, and the others to circumstances
suited to them.
[3] And he shouted in a loud voice as a lion roars, that is, he

86. Here the phrase “from the church” is an interpretation of “from heav-
en” in the biblical passage.
87. Cf. Rv 1.13. 88. Cf. Dn 7.9.
89. Is 60.8.
90. According to the logic of the first mystic rule, “On the Lord and His
Body,” the reader must discern whether biblical appellations refer to the Lord,
his body, or both (Lib. reg. 1.10–13). In Tyconius’s comment on Rv 10.1, he
identifies various metaphorical referents to the church in Scripture. Tyco-
nius’s comment here is reminiscent of his comment on Mt 26.64 in the Book of
Rules, where he writes that the Lord “comes continually in his body, by a birth
and by a glory of similar sufferings” (Lib. reg. 1.9; SC 488, 142). This is the glo-
rious church, signified by the angel’s fiery feet, which has come through the
fires of the last persecution.
91. Cf. Rv 1.15–16.
92. Cf. Rv 5.5.
 REVELATION 10.1–10.4 105
preached with vigor, and when he had shouted, seven peals of thun-
93

der spoke their sounds. The seven peals of thunder are the seven
churches, which is the one [church]. For how can the church
speak more loudly than these sounds? When the angel spoke,
seven peals of thunder were heard, which are also the seven
trumpets.
[4] And the things which the seven peals of thunder spoke I was
about to write down, and I heard a voice from heaven saying: Seal up
the things which the seven peals of thunder spoke, and do not write
them down. For [concerning] these words which he hears, he is
told not to write them down as he heard them, but [to write
them down] in another way, through allegory, lest the things
written down be disclosed to everyone without concealment.
Seal them, he says, and do not write them down. How is it that he
said: Seal them, if there was nothing that he would seal? But he
ordered this, as he wanted, that he was not to write without
concealment, because of those who are dull. Then in anoth-
er passage, because of the righteous, he says: “Do not seal up
the words of this prophecy because the time is near.”94 Here he
shows for whom he had ordered it to be sealed and for whom
he had ordered it not to be sealed: “The one who continues,”
he says, “to cause harm, let him cause harm, and the one who is
in filth, let him be filthy still”;95 that is: “For this reason I speak
to them in parables, so that those who do not see may see, and
those who see may become blind.”96 “And the one who is righ-
teous, let him do more righteousness still, and similarly the one
who is holy, [let him do] holier things”;97 that is: “Happy are
your eyes because they see, and your ears because they hear.”98
And Daniel says: “Seal the book even to the time of the end.”99
But for whom it should be sealed he says in the words that fol-
low: “May the unrighteous transgress, and may all the wicked
and sinners not comprehend, but may those with understand-
ing understand.”100

93. Lat. fortiter. 94. Rv 22.10.

95. Rv 22.11. 96. Mt 13.13; Jn 9.39.
97. Rv 22.11. 98. Mt 13.16.
99. Dn 12.4.
100. Dn 12.10. Tyconius’s comment on Rv 10.3–4 unpacks his earlier com-
106 TY CONIUS
[5] And the angel, whom I saw standing upon the sea and upon
the land, lifted up his right hand to heaven [6] and swore by him who
lives forever and ever, who created the heaven and the things in it, and
the earth and the things in it, and the sea and the things in it, that
time will be no more. [7] But in the days of the seventh angel, when the
trumpet begins to sound. The seventh trumpet marks the end of

ment on Rv 9.5: “as the Lord says, ‘I have not come to call the righteous but
sinners’ [Mt 9.13], but because of sinners he speaks in mysteries, lest, con-
verted, they should be healed” (Ex. Apoc. 3.24). In the prologue of the Book of
Rules, Tyconius writes, “there are certain mystic rules which maintain the in-
ner recesses of the entire law and make the treasures of truth invisible to some
people” (Lib. reg. prol.; SC 488, 130). Again, in the prologue to the fourth
rule, “On the Genus and the Species,” he writes, “We are speaking according
to the mysteries of heavenly wisdom by the magisterium of the Holy Spirit,
who, since the prize of truth establishes faith, narrated in mysteries . . . for this
reason, after God’s grace is requested for help, we must work towards reading
the subtle eloquence and entries of the manifold Spirit” (Lib. reg. 4.1; SC 488,
218, 220). And again, in his introduction to the sixth rule, “On Recapitula-
tion,” he writes, “Among the rules with which the Spirit has sealed (signavit)
the law in order that the way of light would be guarded, the seal of recapitu-
lation (recapitulationis sigillum) guards things with such considerable subtlety
that it seems more a continuation than a recapitulation of the narrative” (Lib.
reg. 6.1; SC 488, 310). These passages in the Book of Rules articulate Tyconius’s
pneumatological hermeneutic. The Spirit narrates and governs the mysteries
of Scripture by means of the mystic rules.
Two questions were left unsolved in what Tyconius writes in the Book of
Rules: (1) Who are the “some people” from whom the treasures of Scripture
are made invisible? (2) Why are they prevented access to such treasures?
Why is Scripture sealed? These questions are answered in his comment on
Rv 10.3–4. The inner recesses of the Law and the treasures of the truth are
reserved for the church and are guarded by the mystic rules, “because of the
dull.” Tyconius goes on to explain that the dull are not simply the dim-witted,
but the wicked, who persist in doing evil (cf. Rv 22.11a). Then he cites Jesus’s
explanation for his use of parables—“so that those who do not see may see
and those who see may become blind” (Mt 13.13; Jn 9.39)—along with similar
statements in other passages (Rv 22.11b; Mt 13.16; Dn 12.4, 10). Of any genre
of biblical literature, apocalyptic has this paradoxical function of both con-
cealing and revealing. The Revelation itself is a book sealed with seven seals by
the sevenfold Spirit, guarding the mysteries narrated therein about the seven
churches, the seven trumpets, and the seven thunders. The seven seals are the
seven mystic rules. By the grace of the Holy Spirit the rules disclose spiritual
things to the holy reader, who follows the logic of the rules and so hears what
the Spirit says to the church: “Happy are your eyes because they see, and your
ears because they hear” (Mt 23.16).
 REVELATION 10.5–10.9 107
the persecution and the coming of the Lord. Because of this
the Apostle said that the resurrection will take place at the last
trumpet.101 Therefore he affirmed that in the time of future
peace, there will be no other time for the church except that of
purification, when the last persecution will purify her up to the
seventh trumpet.102
And the mystery of God, which he has announced through his ser-
vants the prophets, is finished. [8] And I heard a voice from heaven
speaking with me again, and saying: Go, take the open book, which is
in the hand of the angel standing upon the sea and upon the land. The
voice from heaven is the command of God, who touches the
heart of the church and orders her to understand those things
which the church in [the time of] future peace will preach from
the open book.
[9] And I went to the angel, saying that he should give me the book—
the church, warned, desires to be thoroughly taught—and he says
to me: Take and eat it, that is, ingest it in your inward parts, and
“write it on the breadth of your heart,”103 and it will cause bitterness
in your stomach, but in your mouth it will be sweet as honey. When you
will have understood, you will be delighted by the sweetness of
the divine words, but when you begin to preach and work out
what you understand, you will experience104 bitterness.105
101. Cf. 1 Cor 15.52.
102. The seventh trumpet is the last trumpet, which announces the time of
Christ’s second coming and the resurrection. As we have seen, the six trum-
pets narrate the whole time of the church, which is a time of purification. The
seventh trumpet announces the eschatological time of peace.
103. Prv 7.3.
104. Lat. senties, or “you will sense.”
105. On the one hand, the church is commanded to learn about the time
of future peace, digesting the eschatological message of the Revelation and
taking it to heart. On the other hand, it is called to proclaim the prophetic
message of future things to the world. The treasures of the truth that reside
in the recesses of Scripture are to be withdrawn and placed in the inward
parts (visceribus) of the church—the same church that resides in the inward
parts (visceribus) of Christ (see Tyconius’s comment on Rv 3.16 above; Ex. Apoc.
1.45). Just as the Spirit addresses the church through Scripture, so the Spir-
it addresses the world through the church, which speaks “according to the
mysteries of heavenly wisdom by the magisterium of the Holy Spirit” (Lib. reg.
4.1; SC 488, 218). The saints have access to the treasures of truth, the escha-
tological message of future peace, the Gospel, which is otherwise enclosed
108 TY CONIUS
[10] And I took the book from the hand of the angel and ate it. And
in my mouth it was sweet as honey. And when I had eaten it, my stom-
ach was filled with bitterness. [11] And he says to me: It is necessary
for you to preach again unto many peoples and languages and nations
and kings. The angel clearly shows the body of the church; when
he speaks about one [person], he has in mind many. He says:
He says to me: It is necessary for you to preach again. When did the
church cease from preaching that she should hear: It is necessary
for you to preach again? But he said again because he describes
the time that will come after the African persecutions, that he
might show that the last preaching and refreshment from the
contest will be like this one [in Africa].106 And because after-
ward the church will preach not only to this same people in
Africa, but will preach in the whole world, he added: unto many
peoples and languages and nations and kings. The church is one
in the whole world; the things that she preaches in Africa are
the things that she will similarly preach everywhere. Because it
will be like the situation in Africa, for this reason he said: It is
necessary for you to preach again.

and made invisible to the dull wicked, and the church is called to dispense
these treasures through preaching. The church is called to be a “steward of
the mysteries of God” (1 Cor 4.1), which are guarded by the mystic rules. Ty-
conius follows the Apostle Paul: “To me, though I am the very least of all the
saints, this grace was given, to preach to the Gentiles the unsearchable riches
of Christ, and to make all men see what is the plan of the mystery hidden for
ages in God who created all things; that through the church the manifold wis-
dom of God might now be made known to the principalities and powers in the
heavenly places” (Eph 3.8-10, RSV). The church carries out this kerygmatic
ministry throughout the world, not just in Africa (contra the Donatists). And
yet the Lord’s warning remains: “When you will have understood, you will be
delighted by the sweetness of the divine words, but when you begin to preach
and work out what you understand, you will experience bitterness” (Ex. Apoc.
2.59 on Rv 10.9). It is precisely this experience of bitterness that has been de-
scribed in the foregoing narrative of the six trumpets in Rv 8.6–9.21. Rv 10
also recapitulates Rv 8.1-5, where Tyconius comments on the preaching and
suffering of the church.
106. Lat. eiusmodi esse, literally “is of that kind.”
 REVELATION 10.10–11.3 109

Chapter Eleven
[1] And there was given to me a reed similar to a rod, and an angel
stood saying to me: Arise and measure the temple of God and the altar
and those worshiping in it. When he says “Arise” it is the rising up
of the church; for John did not hear these things sitting down.
He says: Measure the temple and altar: he orders the church to
be measured and to be prepared for the last [contest].107 And
those worshiping in it, since not everyone seen in [the temple] is
worshiping.
Then he orders a part not to be measured, saying: [2] And
the courtyard which is outside of the temple, leave out and do not mea-
sure it.
The courtyard which is outside of the temple: Although it seems
to be attached to the temple, nevertheless it is not [part of] the
temple, since it does not belong to the holy of holies. This is
those who seem to be in the church but are [really] outside.108
Since it has been given to the nations, he said, and they will trample
the holy city for forty-two months. Both those who will be left out,
and those to whom it will be given, will trample the church.109
[3] And I shall send my two witnesses, and they will prophesy one
thousand two hundred and sixty days. What he had said: “It is nec-
essary for you to prophesy again,”110 this is: I shall send my two
witnesses, and they will prophesy. For what John is, this is the two
witnesses, that is, the church prophesying in two Testaments.
He did not say, “I shall make witnesses for myself” as if they

107. The Latin simply has ultimum, meaning “last,” but he intends to con-
vey that the church is to be prepared for the “last contest” (novissimum cer-
tamen), so often mentioned throughout the commentary, for example in com-
ments on Rv 3.10, 12; 6.8; 7.3; and 9.21 (Ex. Apoc. 3.61; CCSL 107A, 166).
108. The courtyard represents the left part of the bipartite church. Tyco-
nius refers to the bipartite temple of the church in his exposition of the first
mystic rule (Lib. reg. 1.13).
109. Weinrich suggests the first group are heretics and the second wicked
Christians (Latin Commentaries on Revelation, trans. and ed. William C. Wein-
rich, Ancient Christian Texts [Downers Grove, IL: IVP Academic, 2011], 82,
n.5). Subsequent references to Weinrich’s translation in the Ancient Christian
Texts series will be cited as ACT.
110. Rv 10.11.
110 TY CONIUS
were non-existent, but I will send my two witnesses who are here
presently. He said one thousand two hundred and sixty days not
only of the last persecution but also of the future peace and of
the whole time from the passion of the Lord, since each time
has just as many days.111
Clothed, he said, in sackcloth, that is, established in confes-
sion,112 as the prophet [said]: “When they were troubling me, I
clothed myself in sackcloth”; and Job: “They sewed sackcloth on
my skin.”113
Then he shows who these two witnesses are, saying: [4] These
are two olive trees and two candlesticks, who stand on earth in the pres-
ence of the Lord. These are, he says, they who stand, not “who will
stand.” The two candlesticks are the church, but he said two for
the number of Testaments. Just as he called the church “four
angels” and “four winds,”114 although there are seven churches

111. Tyconius is following the logic of the fifth mystic rule, “On Times,” and
the sixth rule, “On Recapitulation.” 1260 days refers to the periods of final
persecution and peace, but also to the present church age (“the whole time
from the passion of the Lord”). According to the sixth rule, future times are
sometimes recapitulated in the present experience of the church (Lib. reg. 6.3).
According to the fifth rule, shorter designations of time can refer to whole pe-
riods of time, by means of synecdoche (Lib. reg. 5.4). The Spirit’s mystic use of
temporal designations needs to be discerned in Revelation 11. According to
the logic of the fifth rule, the period of 1260 days is equivalent to 350 years,
which was the time of Israel’s slavery in Egypt (Lib. reg. 5.6.1; 5.2.1). As we will
see, the great city in which the two witnesses preach is identified as Egypt
(Rv 11.8). Thus the narrative of the two witnesses in Rv 11.3–14 relates both to
the church’s experience of bitterness when it preaches the Gospel of the king-
dom in the present time and to the tribulation of the last persecution.
112. Lat. exomologesin, meaning “confession of one’s sins” or “penitence” (Ex.
Apoc. 3.65; CCSL 107A, 167). We are reminded here of Tyconius’s comment on
Rv 3.5 (concerning the white garments promised to those who overcome in
Sardis): “The wicked brothers also are not able to recognize the righteous. And
because of the similarity of their profession they can think that they are simi-
lar, although they shine with no signs of true righteousness and live without a
witness” (Ex. Apoc. 1.36). In Sardis, the white garments of the righteous went
unnoticed. We are also reminded of Tyconius’s earlier comment on Rv 9.20–21
(concerning the sixth trumpet), that during the last persecution, the nations
will not repent but will die in unbelief (Ex. Apoc. 3.48). Thus the reader may
anticipate that the sackcloth of the two witnesses will go unnoticed.
113. Ps 35.13; Jb 16.15.
114. In Rv 7.1.
 REVELATION 11.3–11.6 111
according to the number of angels of the earth, so also if from
the seven candlesticks he names one or more [churches] based
upon their places,115 it is the whole church.116 For the prophet
Zechariah saw one septiform candlestick and these two olive
trees, that is, the Testaments, supplying oil to the candlestick.
This is the church, which, although lacking her own oil,117 he
causes to burn as the “light of the world.”118 Therefore, he says
this: “He awakened me as a man is awakened from his sleep,
and said to me, ‘What do you see?’ And I said, ‘I looked, and
behold, a candlestick of all gold, and a bowl upon it, and seven
lamps upon it, and seven pipes of light which are upon it, and
two olive trees upon it, one on the right side of the bowl and
one on the left.’”119 And to him who was asking what they were,
the angel responded, saying: “These seven are the eyes of the
Lord, which look out over the whole earth.”120 And about the
two olive trees he said to him who was asking: “These are the
two anointed sons standing near the Lord of the whole earth.”121
[5] And if anyone wants to harm them, fire will proceed from their
mouth and will devour their enemies. And if anyone wants to harm
them, he must be killed in this manner. For if anyone harms or will
harm the church, he will be consumed by the divine fire com-
ing forth by the prayers of her mouth.122
[6] These have power to close heaven that it should not rain in the
days of their prophecy. And they have power over the waters to turn
them into blood and to strike the earth with every plague as often as
they want. He says they have, not “they will have.” Everything that
God does for the sake of the church, he ascribes to the powers
of the church. Power was given to the church by the Lord so
that what she “binds on earth” is also “bound in heaven.”123 But

115. Such as Ephesus, Smyrna, Pergamum, etc., in Rv 1.11; 2.1, 8, 12, 18;
3.1, 7, 14.
116. Cf. Tyconius’s comments on Rv 1.19–20.
117. Cf. Mt 25.1–13. 118. Mt 5.14.
119. Zec 4.1–3. 120. Zec 4.10.
121. Zec 4.14.
122. The fire represents the church’s preaching, which is fueled by the oil
of Scripture (the two olive trees are the two Testaments) and set on fire by the
Spirit.
123. Mt 18.18.
112 TY CONIUS
also heaven is closed spiritually, that it should not rain, that is,
that the blessing of the church should not descend upon the
dry land, as the Lord says about part of his vine: “I also shall
command the clouds that they should not rain upon it.”124 And
not only do they hold back the waters, but they also make those
waters which had come down useless; for to turn water into blood
is to strike this earth with every plague. And these things do not
happen by accident or by chance, but as often as they want, that
is, as often as he, who has granted such power to them, wants,
as the Apostle says about the Holy Spirit: “Distributing,” he
says, “to each one” his own things “as he wills”; and again: “As
God distributed to each one a measure of faith.”125 Therefore,
Christ and his Holy Spirit do what he wants since one and “the
same God works all things in everyone.”126 For also David de-
clares the amount of power the church has, saying “that the
Lord is pleased with his people, and he will exalt the meek with
salvation. The saints will rejoice in glory; they will be happy in
their rooms. Exaltations of God [will be] in their throats and
two-edged swords in their hands, for taking vengeance on the
nations, punishments on the peoples, that their kings should
be bound in shackles and their nobles in iron chains, that they
should execute upon them the judgment written. This glory is
for all his saints.”127
[7] And when they will finish their testimony, the beast that is rising

124. Is 5.6. 125. 1 Cor 12.11; Rom 12.3.

126. 1 Cor 12.6.
127. Ps 149.4–9. Just as the demonic cavalry of the previous visions inflicts
plagues, so the two witnesses have power to strike the earth with every plague as
often as they want (Rv 11.6). Tyconius notes that Christ has invested the church
with this power. He makes the same point in his earlier comment on the prom-
ise to Thyatira that they would receive power over the nations (Rv 2.27): “In
Christ the church has this authority. For if anyone adheres to his body, he pos-
sesses what the Son of Man, who adheres to the Lord, has received, since ‘with
him he has given us all things’ [Rom 8.32]” (Ex. Apoc. 1.32; cf. Lib. reg. 1.8–9,
12). It is because of the mystery of the first mystic rule that the church has such
power. Tyconius reminds us that the effect of this power is spiritual: the sky is
closed, the water turned to blood, and the infliction of the plagues all happen
spiritually. Even as the church preaches with power from Christ and the Spirit,
the two witnesses that yield this power remain clothed in sackcloth. It does not
feign power from its own strength as the enemy body does (cf. Lib. reg. 7.10.11).
 REVELATION 11.6–11.8 113
from the abyss will make war with them. He clearly shows that all
these things happen before the last persecution when he says:
When they will have finished their testimony. Certainly that to which
they testify, they testify to up to the time of the revelation of
the beast.
And he will overcome them and will kill them. He will overcome
those who will have succumbed; he will kill those who will have
professed [faith in] God. Or, if he will kill spiritually, we in-
terpret it as part of the witnesses, as in the Gospel: “They will
hand you over unto tribulation and they will kill you.”128 Cer-
tainly not all, but a part, which Luke the evangelist explained
more clearly, saying: “They will kill [some] of you.”129
[8] And their body will be thrown into the streets of the great city.
About the two he said one “body”; however, sometimes [he
says] “bodies.”130 [He uses the plural and singular] so that he
both might preserve the number of Testaments and show that
the body of the church is one. He said “body” not only about
those killed, but also about the living. Will be thrown, that is, will

128. Mt 24.9.
129. Lk 21.16. The theme of spiritual warfare returns to the foreground
in these verses. The time of the last battle is the time when the two witnesses
have finished preaching and confront the beast from the abyss, who will kill
and conquer them. The beast will “kill spiritually (spiritaliter occidet)” those he
conquers, that is, “those who will have professed [faith in] God” (Ex. Apoc.
3.70; CCSL 107A, 169). How can Tyconius say such people are spiritually
killed? Is such spiritual death not the punishment of the sons of Jezebel (see
Tyconius’s comment on Rv 2.23; Ex. Apoc. 1.28)? The apparent contradiction
is resolved by Tyconius’s comment that not all, but a part are killed (citing
Lk 21.16). According to synecdoche, we should understand the death of the
whole sevenfold church from the death of the two witnesses. Jesus predicted
that a part would be handed over to oppression and killed (Lk 21.16); howev-
er, we understand the whole from the part. Thus, when a part of the body is
oppressed and killed, the whole body is spiritually oppressed and killed; “if
one part suffers, every part suffers with it” (1 Cor 12.26). Such is the spiritual
death that Tyconius has in mind in his comment on Rv 11.7, not the spiritual
death of the false brothers (sons of Jezebel) in divine judgment, but the spiri-
tual death of the Lord’s body in the martyrdom of those who confess the Lord
with the whole heart. Thus, in Tyconius’s comment on the next verse, “the
body” of the two witnesses, which is thrown into the streets, not only refers to
those killed, but to the living.
130. As in Rv 11.9b.
114 TY CONIUS
be despised,131 as [in the passage]: “You have thrown my words
behind.”132 In the streets of the great city, that is, in the midst of the
church.133
Which is called spiritually Sodom and Egypt, where their Lord also
was crucified, certainly in the church, because Jerusalem cannot
be restored after the Lord said: “Jerusalem will have been trod-
den down, until the times of the Gentiles are fulfilled.”134
[9] And they see their body, from peoples and tribes and nations
and tongues, for three and a half days, that is, three years and six
months. For he mixes tenses, now as the present, now as the fu-
ture, as the Lord says in the Gospel: “An hour will come when
everyone who kills you will think that he is doing God a ser-
vice.”135 And “now” is that which he expresses as “will come.”
“But they do this,” he said, “because they have not known the
Father or me.”136 He did not say, “they will do this because they
will not know.” For he never separates the present time from
the last, when “spiritual wickedness”137 will be revealed. Because
[that wicked spirit] neither now desists in suggesting evil works
to people, nor then will he desist in doing the same things.138

131. Lat. spernetur, or “will be spurned” (Ex. Apoc. 3.71; CCSL 107A, 169).
132. Ps 50.17.
133. The two witnesses represent the two Testaments, because they preach
God’s Word. The degradation of their body signifies disdain for God’s Word
(hence, the citation of Ps 50.17).
134. Lk 21.24. Those who degrade the body of the two witnesses and dis-
dain God’s Word are themselves claiming to belong to the church (just like
the hypocrites of Psalm 50). Disdain for divine instruction, therefore, is a
mark of the false brothers who comprise the left part of the bipartite body.
135. Jn 16.2. 136. Jn 16.3.
137. Eph 6.12.
138. The reference to a period of time (three and a half days) once again
alerts Tyconius to the activity of the fifth and sixth mystic rules. The Spirit
mixes the times, “now as the present, now as the future,” so that Tyconius in-
terprets the three and a half days as three and a half years, which is 1260 days,
a reference to both the time of final persecution and the present church age
(cf. Lib. reg. 6.3). This is also the same period in which the nations trample
the temple of the church in Rv 11.2 (forty-two months). Thus the vision of the
two witnesses in Rv 11 refers to both the church’s ongoing present spiritual
conflict and the tribulation of the last persecution, because the Spirit “never
separates the present time from the last.” In other words, the tribulation of
the last persecution is continually recapitulated in the present experience of
 REVELATION 11.8–11.10 115
And they do not allow their bodies to be put in a tomb. He expressed
what they want and what they prohibit, not that they are able to
keep people from entering the church,139 as [in the passage]:
“You do not enter and you do not allow others to enter,”140 since
they even enter with those prohibitions. But apparently they will
do this141 to the bodies of those living and of those killed, be-
cause they will neither allow the living to be gathered in mem-
ory [of the dead] in celebration of sacred commemorative rites,
nor will they allow [the names] of those killed to be recited as
a memorial, nor their bodies to be interred in memory of the
witnesses of God.142
[10] And those dwelling on earth rejoice over them and feast and
will send gifts to one another. This has always happened: they both
send gifts now to one another and in the last [time] they will re-
joice and feast.143 For as often as the righteous are afflicted, the
unrighteous rejoice and feast. They send gifts to one another;
that is, by rejoicing one is denouncing the other, as it is written:
“Those who were drinking wine sang against me.”144

the church, because “[that wicked spirit] neither now desists in suggesting evil
works to people, nor then will he desist in doing the same things.”
139. Lat. facere ne sit ecclesia in memoria, literally “to make it that the church
is not in memory” (Ex. Apoc. 3.74; CCSL 107A, 170).
140. Mt 23.13.
141. That is, not permit their bodies to be put in tombs.
142. Tyconius’s interpretation of the obstruction to the burial of the two
witnesses may reflect the practice of Christians in late fourth-century Africa
and elsewhere of liturgical gatherings held at tombs of the martyrs on the
anniversaries of their deaths, recitation of the names of the dead, and other
funerary practices. Martyrdom was celebrated by the Donatists, not least the
zealous and violent Circumcellions, who spent most of their time around the
shrines of martyrs. On the one hand, Tyconius may have in mind Catholic
or state officials who prevented the burial and memorialization of Donatist
martyrs. On the other hand, he may have in mind the Circumcellions, whose
intimidating presence at the tombs of martyrs would have inhibited people
from gathering to celebrate their memory. (Cf. Gryson, Tyconius: Commentaire
de l’Apocalypse, 147, n.39.)
143. Tyconius continues to apply the logic of the sixth rule concerning the
mixing of times. Rv 11.10a refers to both the present and the future, because it
has two present-tense verbs and one future-tense verb (Gryson, Tyconius: Com-
mentaire de l’Apocalypse, 147, n.40).
144. Ps 69.13.
116 TY CONIUS
Because these two prophets have tortured those dwelling on earth.
Besides the plagues, by which the human race is oppressed on
account of the Testaments of God, also the very sight of the
righteous weighs down the unrighteous, as they say: “We are
weighed down even at the sight of them.”145 And [the sight of
the righteous] not only weighs them down, but also makes them
waste away, as it is written: “The sinner will see and be angered;
he will gnash his teeth and will waste away.”146 Therefore, they
will rejoice when everywhere, as now, they will have nothing
that they must impatiently bear, after the righteous have been
disturbed and killed and their inheritance confiscated.
[11] And after three and a half days the spirit of life from God en-
tered into them. Concerning the “days,” it has already been ad-
dressed. Up to this point the angel has told of the future, and
presents as something that already happened what he hears is
going to happen.
And they stood upon their feet, and great fear fell upon those seeing
them. [12] And I heard a loud voice from heaven saying: Come up here.
And they ascended into heaven in a cloud. This is what the Apostle
said: “We shall be caught up in the clouds to meet Christ.”147
Moreover, before the coming of the Lord no one is able to ex-
perience this, [since] it is written: “First Christ, then those who
belong to Christ at his coming.”148 Whence every notion of cer-
tain people, who think that these two witnesses are two men
and that they ascend to heaven in the clouds before the coming
of Christ, is excluded.149 How could those dwelling on earth re-
joice over the murder of two men, if they died in one city, and
145. Wis 2.15. 146. Ps 112.10.
147. 1 Thes 4.17. 148. 1 Cor 15.23.
149. The tradition before Tyconius was practically unanimous in consider-
ing the two witnesses to be Elijah and another Old Testament person, usually
Enoch. See, for example, Hippolytus, Treatise on Christ and the Antichrist 43;
Tertullian, On the Soul, 50; and Victorinus, Commentary on the Apocalypse 11.3.
Cf. Thomas W. Mackay, “Early Christian Millenarianist Interpretation of the
Two Witnesses in John’s Apocalypse 11:3–13,” in By Study and Also By Faith, Vol.
1, John M. Lundquist and Stephen D. Ricks, eds. (Salt Lake City, UT: Deseret,
1990), 222–331; M. Black, “The ‘Two Witnesses’ of Rv. 11:3f. in Jewish and
Christian Apocalyptic Tradition,” in Donum Gentilicium: New Testament Studies
in Honor of David Doube, ed. E. Bammel, C. K. Barrett, and W. D. Davies (Ox-
ford: Clarendon, 1978), 227–37.
 REVELATION 11.10–11.13 117
send gifts to one another, if there were [only] three days in which
they could rejoice over their murder before being grieved by
their resurrection, when, because of the great size of the earth,
even the news of their death would not come to some people
before the news of their resurrection? Or what kind of feasting
and enjoyment can there be if, on the streets of those feasting,
dead human bodies are mixed in with the banquets for a space
of three days, with the stench of their decay? And great fear fell
upon those seeing them. He spoke about all the living, because
even the righteous will be greatly alarmed in the resurrection
of those sleeping.150
And their enemies saw them. Here he distinguished the unrigh-
teous from those who, he had said collectively, feared.
[13] And in that hour a great earthquake occurred. It is a recapit-
ulation of the persecution, as [in the passage]: “In that hour
one who is on the roof should not come down to pick up some-
thing from the house.”151 For the “hour” is every time [that ex-
periences persecution].152
And a tenth part of the city fell, and the names of seven thousand
men were killed in the earthquake. Both ten and seven are perfect
numbers, and [even] if it were not the case, the whole should
be understood from the part.153 For he says that the whole city
with all of its builders fell. For there are two buildings in the
church, one [built] upon rock, another [built] upon sand;154
the latter, he says, fell.155

150. Tyconius argues that too many difficulties are created by interpreting
Revelation 11 as having particular (species) referents (e.g., identifying the two
witnesses with particular people, such as Elijah and Enoch, and the time as
three and a half literal days). Thus Revelation is clearly a genus text, which
should be interpreted figuratively and spiritually. It refers to the spiritual ex-
perience of the bipartite church throughout history (cf. Tyconius’s explana-
tion of the fourth mystic rule, “On the General [genus] and the Particular
[species],” in Lib. reg. 4).
151. Lk 17.31; Mt 24.17.
152. Cf. Lib. reg. 6.2.
153. Cf. Tyconius’s explanation of synecdoche and sacred numbers in Lib.
reg. 5.
154. Cf. Mt 7.24, 26.
155. In the last judgment the final separation of the bipartite church will
occur. Concerning the bipartite building of the church, Tyconius writes in
118 TY CONIUS
And the others feared and gave glory to the God of heaven. These
are built upon rock, fearing when they see the unrighteous die
in the earthquake. They glorify God through confession156 and
despising their own lives.157 For “the righteous person will re-
joice when he sees the judgment of the impious. He will wash
his hands in the blood of the sinner.”158 For the righteous per-
son, seeing the destruction of the sinner, is more ardent in ob-
serving the commandments and becomes more praiseworthy
and more pure, as it is written: “Seeing the impious punished,
he becomes shrewder.”159
With the recapitulation having come to an end, and when
the seventh angel, who had been passed over, had entered, he
repeats the [sequential] order saying: [14] The second woe has
passed. For he had said after the battle of the locusts was com-
pleted that one woe had passed and another was coming.160
[Then] after that description of the horses, he did not say, “The
second woe has passed,” and he did not immediately describe
the third because he had to recapitulate. Now that this recapit-
ulation is completed, he says: The second woe has passed. [He says
this] not because of recapitulation, but because of the horses,
in whose descriptions he had not rendered a “woe.” Therefore,
the second woe, which has passed, is of the horses, because the sev-
enth angel, in whom is the end, follows the third woe. Here he
seems to have made two non-sequential ends, one of recapitula-
tion, the other of [chronological] order. For he related the end
in the resurrection of the witnesses, whom he had mentioned
contrary to [sequential] order, and introduces another [end],
which should [have been that] of the battle of the horses, say-
ing: The second woe has passed.161

the Book of Rules: “the temple is itself bipartite. Its second part, though built of
large stones, suffers destruction; in it, ‘not one stone will be left upon another’
[Mt 24.2]. We must be aware of its continual coming until the church departs
from its midst [cf. 2 Thes 2.7]” (Lib. reg. 1.13; Froehlich, 110; SC 488, 152).
156. Lat. confessione. According to the Turin paraphrase of Tyconius’s com-
mentary, per confessionem nominis Christiani, “through confession of the Chris-
tian name” (Ex. Apoc. 3.82; CCSL 107A, 381).
157. Cf. Rv 12.11. 158. Ps 58.10.
159. Prv 21.11; 22.3. 160. Cf. Rv 9.12.
161. The interlude that began at Rv 10.1 concludes at 11.13. Before the
 REVELATION 11.13–11.18 119
[15] Behold, the third woe is coming quickly. And the seventh angel
sounded a trumpet, and loud voices were made in heaven saying: The
kingdom of the world has become [that] of our God and of his Christ.
And he will reign for ever and ever. [16] And the twenty-four elders,
who sit on their thrones in the sight of God, fell on their faces and wor-
shiped God, [17] saying: We give thanks to you, Lord God almighty,
who is and who was and who is to come, because you have received
your great power and you have reigned. [18] And the nations were
angered, and your wrath is coming, and the time when the dead will be
judged and [the time] to give reward to your servants the prophets and
saints and those who fear your name, to the small and the great, and
to destroy those who destroy the earth. He spoke of the beginning
and the end. In: You have reigned and the nations were angered he
shows the first coming. Your wrath is coming and the time when
the dead will be judged is the second coming. He says: Behold, the
third woe is coming in the voice of the seventh angel. And when
he had sounded [a trumpet], he speaks of nothing else but the
church praising God and giving thanks. Accordingly we under-
stand that the rewarding of the good is not without woe for the
evil, as the church herself says: To give reward to your servants and
to destroy those who destroy the earth. This is the last woe.

seventh angel sounds the seventh trumpet, Tyconius reiterates what he said
earlier about the narrative structure of the Apocalypse. The announcement
that the second woe has passed alerts the reader that we have reached the end
of the recapitulated narrative that began after the narrative of the demonic
cavalry in the sounding of the sixth trumpet (Rv 10.1). Both narratives con-
cluded with the final judgment and death of those who refuse to repent, and
both point to the same ending in the sounding of the seventh trumpet. Thus
the second woe had passed at the conclusion of the sixth trumpet (Rv 9.21);
however, the announcement was delayed until the conclusion of the reca-
pitulated narrative (Rv 10.1–11.13). Finally, there appear to be two endings:
one of chronological or sequential order, which is the conclusion of the sixth
trumpet in Rv 9.20–21 after the previous five had been sounded, and one of
recapitulation, which is the conclusion of the interlude in Rv 11.13, which re-
capitulated the previous narrative of the trumpets.
TYCONIUS
REVELATION 00.00–00.00

B O OK F OU R

Chapter Eleven, continued

E R ECAPIT UL AT ES from the nativity of the Lord and
is going to say the same things in another way and in a
more extensive manner.1
[19] And the temple of God in heaven was opened. With the birth
of the Lord, the temple of God has been manifested in heaven,
that is, in the church. Accordingly the church is shown to be
“heaven.”
And the ark of his covenant was seen in his temple, that is, it is un-
derstood that the church is the Ark of the Covenant. For God
promises this through Jeremiah, saying: “When you will have
been multiplied and you will have increased upon the earth,
in those days, the Lord says, they will no longer say, ‘The ark of
the covenant of Israel.’ It will not come to mind, neither will it
be named, nor will it be missed. In those days and at that time
they will call Jerusalem the throne of God, and all nations will
be gathered in her.”2
And there were flashes of lightning and voices and peals of thunder
and an earthquake and great hail. All these things are the powers
of the movement, the preaching, and the wars of the church.
He had also mentioned these activities in the description of the
preaching of the seven angels from the coming of the Lord,
when he had stood upon the altar.3 But generally speaking,

1. According to Tyconius, the text of the Apocalypse recapitulates at 4.1,

7.1, 8.1, 10.1, 11.19, 15.1, 16.1, 16.12, 17.1, 19.11, 20.1, and 20.11. These recapit-
ulations are literary and are not related to the regulative activity of the sixth
mystic rule.
2. Jer 3.16.
3. Cf. Rv 8.3, 5, 7.

120
 REVELATION 11.18–12.1 121
[these happen] from the beginning even up to the end. Then
throughout the sections he described how they happened.4

Chapter Twelve
So also now, as the temple of God in heaven was opened and
battles followed, he says: [1] And a great sign was seen in heaven,
which now also is seen in the church, to become God from man.
A woman, he says, clothed with the sun, and the moon under her
feet. Frequently it has been said that the general is divided into
many separate particulars, which are one and the same thing. 5
For what heaven is, the temple in heaven is, the woman clothed
with the sun is, and the moon under her feet is, as if he had
said: “a woman clothed with the sun and a woman under her
feet,” or “the moon clothed with the sun and the moon under
her feet.” For all things are bipartite. He says that the church
has a part of herself that is under her feet. But we are also able
to interpret the moon for the good part, just as it is written in
the Psalms: “Once I have sworn in my holiness; I will not lie to
David. His seed will remain forever, and his throne [will en-
dure] as the sun in my sight and as the full moon forever; the
witness of the sky is sure.” And again: “Splendid as the sun and
fair as the moon.”6
And on her head a crown of twelve stars, that is, in Christ7 the
twelve apostles or the twelve tribes of Israel.
4. The vision of the altar in heaven in Rv 8.3–5 and the vision of the open
temple in 11.19 form an inclusio around the narrative of the trumpets (Rv 8.6–
9.21) and the recapitulated narrative of John’s commission to preach, the
measuring of the temple, and the two witnesses (Rv 10.1–11.13). The thunder,
lightning, and earthquake (8.5; 11.9) symbolize in nuce what the intervening
chapters are about: “All these things are the powers of the movement, the
preaching, and the wars of the church” (cf. Tyconius’s comment on Rv 8.5
above).
5. Tyconius is saying that the logic of the fourth mystic rule, on the general
and particular, needs to be followed in the interpretation of this vision (Lib.
reg. 4). Like the previous visions, it has a general reference, which means it is
about the bipartite church and its spiritual warfare.
6. Ps 89.35–37; Song 6.10.
7. “In Christ” here is Tyconius’s interpretation of in capite eius (“on her
head”) (Ex. Apoc. 4.7; CCSL 107A, 175).
122 TY CONIUS
[2] And having [a child] in her womb. And she cried out travail-
ing, giving birth in pain. Every day through all time the church
gives birth.8
[3] And another sign was seen in heaven. And behold, a great red
dragon, that is, the devil.9 Moreover, he said another sign by way
of contrast [with the first]. Above he said “a great sign”10 and
here another sign; for the profession of the church and that of
“the mystery of iniquity”11 is the same; and in that name [that
is, Christian] and by that charism through which the church
performs signs and wonders,12 [the dragon] seeks to devour the
one born of the church. For a dragon was seen in heaven, that
is, in the church. In the same manner also Herod, an enemy
within, after the sign was seen in the east, pretends that he is
going to worship Christ in accord with the others, although he
was seeking to kill with all his strength him who was removed
[from danger] by the guidance of the Holy Spirit.13
Having, he says, seven heads and ten horns, and upon their heads
seven diadems. The heads are kings, but the horns kingdoms.
But however many heads there are, there is the same number
of horns; for in the seven heads he denotes all kings, and in the
ten horns all kingdoms.14
8. Tyconius’s comment follows the logic of the first mystic rule, “On the
Lord and His Body.” Through her suffering witness, the church continually
gives birth to Christ. Tyconius writes in the Book of Rules: “[The Lord] comes
continually in his body, by a birth and by a glory of similar sufferings. For if
those who are reborn are made members of Christ, and these members make
up the body, it is Christ who is coming, because birth is advent” (Lib. reg. 1.9;
SC 488, 142, 144). See Tyconius’s comments on Rv 12.4 below. Primasius of
Hadrumetum repeats Tyconius’s interpretation and gives as a cross-reference
Gal 4.19, where the apostle Paul wrote: “My little children, with whom I am
again in travail until Christ be formed in you” (Commentary on the Apocalypse
12.2; CCSL 92, 180).
9. Cf. Rv 12.9. 10. Rv 12.1.
11. 2 Thes 2.7. 12. Cf. Mt 24.24.
13. Cf. Mt 2.2, 8, 13.
14. The seventh mystic rule, “On the Devil and His Body,” informs Tyco-
nius’s comment on the description of the great red dragon. In his exposition
of that rule in the Book of Rules, he notes that biblical references to kings and
nations can be referents to the enemy body of the devil (Lib. reg. 7.2; 7.5.1).
The consecrated numbers seven and ten in Rv 12.3 indicate the whole enemy
body.
 REVELATION 12.2–12.4 123
[4] And his tail drew a third part of the stars of heaven and cast
them onto the earth. The tail indicates wicked prophets, who throw
down to earth the stars of heaven attached to them; these are
under the feet of the woman. Moreover, he said a third part of the
stars of heaven so that no one should think that he was referring
to the third part, which is outside. But [he was speaking about]
the other of the two [parts], which are in heaven, that is, the
false brothers, who, having rejected Christ, confess him with
their mouth but by their actions say: “We have no king except
Caesar.”15
And the dragon stood before the woman about to give birth, so that
when she gave birth he might consume her offspring. As often as the
Spirit promises future things, he also tells of past things; and
what was done forewarns of what is going to happen in the
church. For the church always in pain gives birth to Christ
through her members. Accordingly he promises that the “com-
ing of the Son of Man in glory”16 is a yoke of similar sufferings.
The dragon in heaven, through heavenly things, always seeks
to devour one being born, who is caught up to the throne of
God.17 Therefore, every Christian suffers what the Son of Man
suffered, and will be resurrected after the third day.
15. Jn 19.15. The third part that is cast down from heaven consists of the
false brothers, the left part of the bipartite church. Like Herod, who pretended
to worship Christ while plotting to kill him, the false brothers “confess [Christ]
with their mouth but by their actions say: ‘We have no king except Caesar’
[Jn 19.15].”
16. Mt 25.31.
17. Tyconius has already introduced Herod and the nativity narrative of
Matthew’s Gospel in his comment on Rv 12.3 above. In his comment here on
Rv 12.4, he explains why: “As often as the Spirit promises future things, he also
tells of past things; and what was done forewarns of what is going to happen in
the church.” In other words, the sixth mystic rule, “On Recapitulation,” gov-
erns the vision of the woman and the dragon, so that the times are mixed (Lib.
reg. 6.3). The past event of Herod’s attempt to kill Jesus and the future event of
the last persecution are recapitulated in the persecution of the false brothers
and enemy body. Through the present suffering of the church, Christ is con-
tinually being born and coming. Again, Tyconius’s comments follow the logic
of the first mystic rule: the Lord “comes continually in his body, by a birth and
by a glory of similar sufferings. For if those who are reborn are made members
of Christ, and these members make up the body, it is Christ who is coming,
because birth is advent” (Lib. reg. 1.9; SC 488, 142, 144). On the connection
124 TY CONIUS
For in the person of Herod he shows the whole body of inter-
nal foes. Also in the death of Herod alone all are designated,
[as the angel] said: “Those who were seeking the life of the boy
have died.”18 For in this manner also the Lord says to Moses:
“For all who were seeking your life have died,”19 although an-
other Pharaoh had arisen who was seeking his life and that of
the people. But also it was shown in the words of Herod that
Christ is continually being born and is always being sought by
him. For although he knew that Christ was already born, he
did not say “where he was born” but “where Christ is born.”20
He was compelled to speak the truth, just as also Caiaphas did
not speak his particular statement about Christ from himself, but
since he was “high priest, he was prophesying.”21
Moreover, it is important to know that this entire section is
divided under ten subheadings, which subheadings are not ar-
ranged so that ecclesiastical events follow each other chrono-
logically, but each subheading indicates preceding events and
future events of the entire time. These subheadings seem to be
indicated in this manner:22

between Herod, Rv 12, and the persecution of the church in North African ex-
egesis, see Robinson, “The Anonymous Sermo in natali sanctorum innocentium:
An Antecedent Witness to Tyconian Exegesis,” 99–117.
18. Mt 2.20.
19. Ex 4.19.
20. Mt 2.4. In ancient Latin versions, as in the Greek text, the verb is in the
present tense.
21. Jn 11.51. Tyconius expounds the narrative of Christ’s nativity in Mat-
thew 2, in order to interpret the vision of the woman and the dragon in Rv 12,
which, in turn, explains the present experience of the church. There are clues
in Matthew’s account of Jesus’s birth that suggest it should be interpreted ac-
cording to the genus and thus has spiritual and figurative application to the
church. For example, the plural reference to the death of Herod indicates
that he represents the whole enemy body: “they are dead, they who were seek-
ing the life of the boy (mortui sunt . . . qui quaerebant animam pueri)” (Mt 2.20b;
Ex. Apoc. 4.12; CCSL 107A, 176). Likewise, the verb tenses of Herod’s question
indicate Christ’s continual birth in his body: “he did not say [to the leaders of
the Jews]: ‘Where is the child born (ubi natus est)?’ But ‘where is Christ being
born (ubi nascitur Christus)?’”
22. In what follows, Tyconius provides an overview of the literary structure
of Rv 12–14. Like the previous recapitulating visions, these visions are about
the spiritual warfare of the church throughout “the entire time.”
 REVELATION 12.4–12.5 125
The first is where “the temple of God in heaven was opened.”23
The second is where “a great sign was seen in heaven, a wom-
an clothed with the sun.”24
The third subheading is where “another sign was seen in
heaven, a great red dragon.”25
Also the fourth is where “the dragon stood before the wom-
an” giving birth.26
The fifth is where “a war” was started “in heaven,” and both
“Michael and his angels” fought “with the dragon.”27
The sixth is where the defeated dragon is thrown onto the
earth and is described as pursuing the woman.28
The seventh is where “the serpent cast out of its mouth water
as a river after the woman.”29
The eighth is where he saw a “beast coming up out of the
sea.”30
The ninth is where he saw “another beast coming up out of
the earth.”31
The tenth is where he saw “a Lamb on Mount Zion” standing,
and a multitude—“one hundred and forty-four thousand”—ac-
companying him.32
[5] And the woman gave birth to a male child; that is, the church
[gave birth] to Christ, then to his body. Moreover, he calls the vic-
tor against the devil, who had conquered the woman,33 a “male.”
Who will shepherd all nations with an iron rod; surely [he will
shepherd] his body, about which the same Lord says: “The one
who overcomes and keeps my works up to the end, I shall give
to him authority over the nations. And he will shepherd them
with an iron rod and as earthen vessels are shattered,34 as I also
have received from my Father.”35
23. Rv 11.19. 24. Rv 12.1.
25. Rv 12.3. 26. Rv 12.4.
27. Rv 12.7. 28. Rv 12.9.
29. Rv 12.15. 30. Rv 13.1.
31. Rv 13.11. 32. Rv 14.1.
33. Cf. Gn 3.15.
34. When Tyconius quoted Rv 2.27 earlier in the commentary it read vas
figuli comminuuntur, “the vessels of a potter are shattered” (Ex. Apoc. 1.32;
CCSL 107A, 123). Here the verse reads: vasa fictilia confringuntur, “earthen ves-
sels are shattered” (Ex. Apoc. 4.14; CCSL 107A, 179).
35. Rv 2.26–27.
126 TY CONIUS
And her son was caught up to God and to his throne. [6] And the
woman fled into the wilderness, where she has a place prepared by God,
so that they may nourish her there for a thousand two hundred and six-
ty days. Whoever will have arisen in Christ will sit together [with
him] on the throne of God at the right hand of the Father.36
But if he [John] saw these things in the heaven above, to which
throne of God was he [the child] caught up?37
And so he says into the wilderness among scorpions and ser-
pents and all of the power of Satan, which the church received
for treading upon [them]. To her it was spoken by the Lord: “Be-
hold, I have given you power to tread upon serpents and scorpi-
ons and over all the power of the enemy.”38 For also in a simili-
tude of the entire church, the people of Israel were shepherded
and guided in the wilderness among the serpents of this world.39
“All these things were done in a figure for us, upon whom,” ac-
cording to the Apostle, “the ends of the ages have come.”40
Then David connected to himself a figure that had occurred
earlier in the wilderness; which [figure] is carried out in the
whole world. For he says this: “Let those who have been re-
deemed by the Lord say [so], whom he redeemed from the hand
of the enemies. He gathered them from the regions, from the
east and the west and the north and the south.41 They wandered
in the wilderness in drought.”42 And he describes Israel in the
wilderness, since he himself was not gathered from the afore-
mentioned places but was descended from the stem of Abraham,
who had come from Mesopotamia.
But Jeremiah says the wilderness is wicked people. He says:
“Cursed is the man who puts his hope in man and strengthens
the flesh of his arm, and whose heart will turn away from the
Lord. And he will be like a bush in the wilderness. And he will
not see when good things come. And he will live among the wick-
36. Cf. Eph 1.20; 2.6.
37. With this rhetorical question Tyconius is reinforcing his interpretation
that the location of this vision in heaven (Rv 12.3) is not the heaven above but
the church. See his comments on Rv 12.3 (Ex. Apoc. 4.9).
38. Lk 10.19. 39. Cf. Nm 21.6.
40. 1 Cor 10.6, 11.
41. Lat. mari, literally “sea” (Ex. Apoc. 4.15; CCSL 107A, 178).
42. Ps 106.2–4.
 REVELATION 12.5–12.9 127
ed in a desert land and in a salted land that will not be inhabit-
ed.”43 In this land lives a woman, that is, the church, and there
she is nourished with heavenly teaching until the one thousand
two hundred and sixty days are completed, that is, from the
birth of Christ up to the end of the world, when she is freed from
wicked people.44
[7] And a war was waged in heaven, that is, in the church. Mi-
chael and his angels fight with the dragon, and the dragon and his
angels fought. He calls Christ “Michael” and holy people “his an-
gels,” as Daniel says: “Then Michael arises at that time, that great
archangel who presides over the sons of your people. And at that
time there will be tribulation such as there has never been from
[the time] the nations began to exist up to that hour.”45 For may
it never be that we should believe that with his angels the devil,
who besought from the Lord that he might strike one man on
earth, Job,46 had dared to fight in heaven. For he received au-
thority for fighting with the seed of the woman,47 that is, with the
saints, not with the Son of God or his angels. He fights in heaven
with Christ, but in the church with [Christ] clothed with man.48
[8] And they did not prevail, neither was a place for them found
any longer in heaven, that is, in holy people, who as believers no
longer receive the devil, who once for all has been expelled.
[9] And the great dragon was cast out, the ancient serpent which is
called the devil and Satan, who deceives the whole world. He was cast

43. Jer 17.5–6.

44. Again, the period of 1260 days refers to the entire church age (cf. Tyco-
nius’s comments on Rv 11.3 and 11.9 above). The vision of Rv 12 recapitulates
the vision of Rv 11, which was about the church’s spiritual conflict with the en-
emy body of the devil and the false brothers within. The church is persecuted
because it preaches God’s Word, which is the two Testaments, signified by the
two candlesticks, two olive trees, and two witnesses (see Tyconius’s comments
on Rv 11.3, 4, 8, and 10 above); however, that same “heavenly teaching” from
the two Testaments also nourishes the church while she is in the wilderness.
45. Dn 12.1. 46. Cf. Jb 1.11–12; 2.5–6.
47. Cf. Gn 3.15; Rv 12.17.
48. Tyconius interprets the vision in Rv 12.7–9 as another figurative narra-
tive about the ongoing spiritual conflict within the church. As he states in his
comment on Rv 1.15: “in this book you will find nothing else but internal wars
and fires, which God deigned through his Christ to reveal to his church” (Ex.
Apoc. 1.5).
128 TY CONIUS
out onto the earth, and his angels with him were cast out. The devil
and all the unclean spirits, with their ruler, were cast out onto the
earth, that is, into people who think upon earthly things.49 To
him it was said: “You will eat earth50 all the days of your life.”51
On this earth he is crushed under the feet of the saints, as it is
written: “You will tread upon the asp and the basilisk, and you
will trample the lion and the dragon.”52
[10] And I heard a loud voice in heaven, saying: Now the salvation
and power and kingdom of our God and the authority of his Christ
have come. He shows in which heaven these things happen.53 For
with God there were always the power and kingdom and authority
of his Son, but in the church he said: Salvation has come through
the victory of Christ. Seeing this, the Lord said to her about
these things: “Many righteous people and prophets desired to
see the things which you see.”54
They said: Now the salvation of our God has come, since the accuser
of our brothers has been cast out, who accuses them before our God day
and night. [11] And they overcame him through the blood of the Lamb
and on account of the word of their testimony. And they did not love
their own lives even unto death. [12] Because of this, rejoice, heavens
and you who live in them. If, as some think, the voice of the an-
gels is in the heaven above,55 they would not have said “accuser
of our brothers,” but “our accuser,” neither would they have said
“accuses” but “accused.” Also, if the angels called righteous peo-
ple stationed on earth their brothers, there would not have been
rejoicing that the devil had been cast onto the earth, whom the
saints must contend with as a more annoying foe, now that he
has been stationed with them on earth, than if, as is claimed,56
he is still in heaven. For they cursed the earth in this manner say-

49. This is a reference to the false brother in the left part of the church (cf.
Phil 3.19).
50. Lat. terram, or “dust,” but this is Tyconius’s interpretation of how the
devil was cast out onto the earth (Ex. Apoc. 4.18; CCSL 107A, 179).
51. Gn 3.14.
52. Ps 90.13. Cf. Gn 3.14; Rom 16.20.
53. “Heaven” is the church.
54. Mt 13.17.
55. Cf. Tyconius’s comments on Rv 12.6.
56. Tyconius is opposing the opinion that the devil’s expulsion in the pas-
 REVELATION 12.9–12.14 129
ing: Woe to you, earth and sea, that is, you who are not in heaven,
because the devil has come down to you, having great wrath, knowing
that he has a short time. He says: He has come down so that he might
preserve the allegory. All the rest are in heaven, where in them
the devil, having been cast out by the saints, has come down unto
his own. Moreover, he did not say “to be thrown out of heaven,”
[because] what occurs among people has already been done [in]
heaven.57 For the saints are not able to become “heaven” unless
the devil has been expelled. Therefore, not in the primary sense,
but in the secondary meaning he called them “heaven,” in whom
“a place” for the devil “was no longer found.”58
[13] And when the dragon had seen that he was cast onto the earth,
he persecuted the woman who gave birth to a male child. For as much
as the devil is thrown out, that much more he persecutes.59
[14] And two wings of that great eagle were given to the woman,
that she might fly into the wilderness, into her place, where there she is
nourished for a time and times and half a time away from the presence
of the serpent. He calls the two Testaments “two wings,” which
the church received and through which she evaded the ser-
pent. Into the wilderness, into her place, that is, into this world,
where serpents and scorpions live, since it was said to her: “Be-
hold, I am sending you as sheep in the midst of wolves. There-
fore, be wise as serpents.”60 And it is said to Ezekiel: “Son of

sage is an expulsion from the heaven above. He argues that the “heaven” from
which the devil is expelled is the church.
57. Cf. Mt 16.19.
58. Rv 12.8. Tyconius’s tripartite anthropology informs in commentary on
Rv 12.7–12. Humanity is divided into three parts: those belonging to Christ
(the right part of the bipartite church) and two groups that belong to the dev-
il, one of which is inside the church (the left part) and one of which is outside
(the heathens). These three parts are represented by the geographical des-
ignations in Rv 12: earth and sea and heaven. Tyconius is arguing here that
“heaven” refers to the right part of the church, which belongs to the Christ.
Cf. Tyconius’s comments on Rv 6.7–8 (Ex. Apoc. 2.35), Rv 8.7 (Ex. Apoc. 3.10),
Rv 12.4 (Ex. Apoc. 4.11), Rv 13.16 (Ex. Apoc. 4.44), and Rv 16.19–20 (Ex. Apoc.
5.46). Comment on Rv 2.7: “But now in the church there are two Adams, the
earthly and the heavenly.”
59. The devil persecutes the saints, the right part of the church (“heaven”)
through the left part of the church and the heathens (“earth and sea”).
60. Mt 10.16.
130 TY CONIUS
man, you live among scorpions.”61 He calls the time from the
passion of the Lord up to the end of the world time and times
and half a time.62
[15] And the serpent spewed from his mouth after the woman like a
river, that is, the violence of persecutors, that he might sweep her
away by the river. [16] And the earth helped the woman, and the earth
opened its mouth and absorbed the river which the dragon spewed from
its mouth. He speaks of the holy “earth,” that is, the saints.63 For
as often as persecutions are inflicted on the church, they are
removed by the prayers of the holy earth. For also our Lord Je-
sus Christ, who intercedes for us 64 and removes those persecu-
tions from us, sits with this earth at “the right hand of power.”65
[17] And the dragon was angered at the woman and went out to
make war with the rest of her offspring who keep the commandments
of God and hold the testimony of Jesus Christ. Seeing that the per-
secutions were not able to be continued, because they were re-
moved by the mouth of the holy earth, he armed himself to
pursue even more by means of the “mystery of iniquity,”66 with
which he could continually ambush. And he stood upon the sand
of the sea, that is, upon the multitude of his people.67

Chapter Thirteen
[1] And I saw a beast coming up out of the sea. Above he said
that he saw “a beast coming up out of the abyss”;68 now he says
out of the sea. The sea and the abyss, from which he said that
the beast came up, are one. What the sea is, that is the abyss,
and that is the beast, as if he said, “I saw the sea coming up
out of the sea,” or “I saw a beast coming up out of a beast.” He
saw people coming up out of, that is, being born from, people,

61. Ezek 2.6.

62. The same period of time designated by 1260 days, forty-two months,
and three and a half days (cf. Tyconius’s comments on Rv 11.3, 9, and 12.6).
63. Tyconius is distinguishing this reference to earth from the earlier “un-
holy” reference to earth in Rv 12.9, 12.
64. Cf. Heb 7.25; Rom 8.33. 65. Mt 26.64.
66. 2 Thes 2.7. 67. Cf. Rv 17.15.
68. Rv 11.7.
 REVELATION 12.14–13.1 131
as: “The flower comes up from the root.” Moreover, “beast”
69

is a general term in contrast to a lamb. But in the narrative it

must be understood, from the passages, to which part of the
beast he is referring. For sometimes he calls the devil a beast,
sometimes his70 body, and sometimes one of the heads of that
beast, which, “as if slain,”71 rose again, which is an imitation of
the true faith. And sometimes he calls only the bishops a beast.
Therefore, now he calls the body of the devil a beast coming up
out of the sea.72
Having ten horns and seven heads, and upon its horns ten dia-
dems, and upon its heads a name of blasphemy. He shows that the
seven heads are what the ten horns are. For he had said that
the dragon wore seven diadems upon its seven heads; now he
says that the beast has ten diadems upon its ten horns. For sev-
en and ten are the same, as [where one Gospel says]: “He will
receive sevenfold in this age,”73 and another evangelist [says],
“one hundredfold.”74 Moreover, concerning what he says: Upon
his heads a name of blasphemy, it should be understood from this
that they75 call their kings, both living as well as dead, “gods”
and [believe] that they have been translated into heaven and

69. Is 11.1. 70. That is, the devil’s.

71. Rv 13.3.
72. Tyconius is applying the logic of the seventh mystic rule, “On the Devil
and His Body.” In his exposition of the seventh rule in the Book of Rules, he
writes that “the logic of the devil and his body can be quickly seen if what has
been said about the Lord and his body is likewise observed in this rule. For
the transition from head to body is discerned by the same logic” (Lib. reg. 7.1;
SC 488, 324). Thus the reader of Rv 13 must discern whether the text speaks
about the devil, his body, or both. Just as Christ is continually born and comes
through the suffering witness of his body, the church (Lib. reg. 1.9), so the
devil is born and comes through the persecution of his people, the enemy
body. Just as the devil masquerades as Christ (hence, anti-Christ), so his body
masquerades as the church (anti-church) “through an imitation of true faith.”
Tyconius writes about the devil’s and his body’s imitation of Christ and the
church in the Book of Rules (Lib. reg. 6.4; 7.14–17).
73. Lk 18.30.
74. Mt 19.29; Mk 10.30. Cf. Tyconius on Rv 12.3 above. The consecrated
numbers seven and ten in Rv 12.3 and 13.1 indicate the whole enemy body.
75. Probably the Romans, as Bede understood Tyconius and said that they
call their kings “augusti, which is, as they think, a name of divinity” (Exposition
of the Apocalypse 13.1; Weinrich [ACT], 153).
132 TY CONIUS
are among the gods.76 Moreover, in another passage he says
that the entire beast itself is “full of names of blasphemy,”77 that
is, there is the name of blasphemy not only in the kings of the
world, by whom those inside are condemned; but it is even in
the very ones who are inside, when they profess that they are
gods and children of God.78
[2] And the beast which I saw was similar to a leopard, and his feet
like those of a bear, and his mouth like that of a lion. He compared
[the beast] to a leopard because of the variety of nations,79 to a
bear because of its malice and ferocity, and to a lion because of
its strength of body and arrogance in speech.
And the dragon gave to him his power and his throne. In the same
way the Apostle, speaking about the body of the devil, says: “His
coming is according to the working of Satan with all power and
signs and lying wonders for those who are perishing.”80
[3] And I saw one of his heads as if slain in death. And his deadly
wound was healed, and the whole earth was amazed [and] followed the
beast. He made a change in terminology, 81 so that he would not
be saying: “The beast was amazed and followed the beast.” He
puts [the term] “earth” for earthly people, who are said to wor-
ship the devil or his image, under the name of the head who
was truly slain and lives.82
[4] And they worshiped the dragon because he gave power to the
beast. They say that they worship him as the God83 who gave
power to Christ. And they worshiped the beast, saying: Who is like the
beast, or who will be able to make war with him? They say: “Who is
like Christ, or who is able to overcome him?”
76. Cf. the mythology surrounding the deification of Romulus, the first
king of Rome, and the deification of the Caesars starting with Julius.
77. Rv 17.3.
78. These false brothers pretend that they are children of God, but in real-
ity they are allies of the enemy body.
79. Like the variety of spots on a leopard’s skin, the beast’s kingdom con-
tains people from a variety of nations.
80. 2 Thes 2.9–10.
81. Lat. Translationem nominum fecit (Ex. Apoc. 4.29; CCSL 107A, 182). Ty-
conius is saying that John exchanged the word “beast” with the word “earth.”
82. The earthly people worship the beast but profess the name of the true
Christ.
83. Cf. 2 Thes 2.4.
 REVELATION 13.1–13.8 133
[5] And there was given to him, that is, to the whole body of the
devil it was permitted by God [to have], a mouth to speak great
things and blasphemies. And power was given to him to do [such] for
forty-two months, not openly, but when they say that they are chil-
dren of God, they plot against the children of God.
[6] Then he opened his mouth in blasphemy against God. For previ-
ously they blaspheme throughout the three and a half years not
openly84 but in the “mystery of iniquity,”85 which is exposed when
the “falling away” happens and “the man of sin is revealed.”86 For
God says that evil people speak against God in such a manner as
to deceive: “A fool will speak foolish things, and his heart will un-
derstand vain things, so that he practices evil things and speaks
deception against God, with the result of sending away hungry
souls and leaving thirsty souls empty.”87
To blaspheme his name and his tabernacle, those who dwell in heav-
en. He explained what the tabernacle of God is, saying those who
dwell in heaven; for the tabernacle and heaven are the church.
[7] And it was given to him to make war with the saints and to over-
come them. From the whole we understand the part that can be
overcome.
And power was given him over every tribe and people and tongue and
nation. [8] And all those dwelling on earth will worship him. He said
“all,” but [means only] those dwelling on earth, not in heaven.88
Whose name was not written in the Lamb’s book of life. We under-
stand one body for the members.89
84. Lat. non aperto ore, or “not with an open mouth” (Ex. Apoc. 4.30; CCSL
107A, 183).
85. 2 Thes 2.7. 86. 2 Thes 2.3.
87. Is 32.6. Rv 13, like the preceding visions, is about the spiritual conflict of
the church, particularly the internal conflict in the bipartite body of Christ, be-
tween the left part, which feigns worshiping Christ, and the right part, to which
the saints belong, against whom the left part secretly plots. This internal spiritu-
al war is waged for a period of forty-two months, which is the time between the
two advents of Christ. In the last judgment at the second coming, “the mystery
of iniquity” will be exposed and the left part will fall away, once for all separated
from the right part.
88. Tyconius believes there is a synecdoche here. The beast will not over-
come the entire church, but only those in the left part of the church, who have
their minds on earthly things.
89. This is a comment explaining why in the passage nomen (“name”) is sin-
134 TY CONIUS
Sealed from the foundation of the world because before the lamb,
that is, the church, existed, it was sealed unto life in the fore-
knowledge of God.
[9] He who has ears, let him hear! [10] If anyone is going into captiv-
ity, if anyone kills someone 90 with a sword, he will be killed with a sword.
This is the patience and virtue of the saints. As often as the Spirit says
these things, they should be understood in a manner other than
that in which they are said. This is the reason he starts with: He
who has ears, let him hear!
Having first described in a general way the beast in hypoc-
risy, he then describes in a similar manner the open hypocrisy
in the bishops alone, as one blaspheming with an open mouth.
[11] And I saw another beast coming up out of the land. He said
“another” because of his function; otherwise, both beasts are
one.91 What the sea is, that is what the land is.
And he had two horns similar to those of a lamb, that is, two Tes-
taments, and he spoke as a snake.92 A lamb carries on93 after a
snake secretly inserts its venom [into it]. For if he spoke openly
as a snake, he would not be similar to a lamb. Now he fash-
ions himself into a lamb, through which [disguise] he attacks a
secure lamb. He speaks for God, through which [disguise] he
turns away from the way of truth those seeking God. Because
of this the Lord said: “Beware of false prophets who come to
you in sheep’s clothing but inwardly are ravenous wolves.”94
[12] And he exercises all the power of the first beast in his presence.
He spoke of the first aforementioned [beast] that he had seen
coming up out of the sea, to which the devil had given his great

gular while quorum (“whose”) is plural (Ex. Apoc. 4.34; CCSL 107A, 183). The
reference here is to the right part of the bipartite body of Christ.
90. Lat. eum, or “him” (Ex. Apoc. 4.36; CCSL 107A, 184).
91. The beast coming out of the sea in Rv 13.1 and the one here coming
out of the land are the same. Both represent the enemy body of the devil.
92. Lat. draco, which can mean “dragon” or “snake” (Ex. Apoc. 4.39; CCSL
107A, 184). On the basis of the comments on this verse, Tyconius understands
it as a snake.
93. Lat. praefert, or perhaps “keeps walking” or “marches past” (Ex. Apoc.
4.39; CCSL 107A, 184).
94. Mt 7.15. Again, the devil and his body imitate the Lord and his body
(cf. Lib. reg. 6.4; 7.14–17).
 REVELATION 13.8–13.12 135
power. He said that the beast exercises this power in the pres-
95

ence of the beast. For in the bishops, whom he describes, is all

the power [over] the people, as that of the locusts and horses
in their tails.96 For with the people standing by, the bishops do,
under the guise of a gift of the church, what advances the will
of the devil.97
And he made the earth and those who dwell in it to worship that first
beast whose mortal wound was healed. Again he makes a change in
terminology. He called the beast with the heads “earth” and its
head a “beast.” For he had said that the wound of his “head”
was healed;98 now he says the “beast” whose wound was healed.
He shows that he calls all the parts of the beast a “beast.” There-
fore, the beast with the two horns,99 which is part of the beast,
causes the beast to worship the beast, since he called the beast
the “earth.” He changed the name “beast” into the “head” that
was “as if slain”100 so that he would not say: “The beast caused
the beast to worship the beast.” For if the beast is one thing and
the earth another, when the beast is the people, what would the
earth be?
Moreover, he said the earth and those who dwell in it not without
reason. For if there were no reason, “the earth” or “those who
dwell in the earth” would have sufficed. But he shows the pow-
er of deception and that the body devoured itself and the soul
that dwells in it. For when one who is not deceived falls by force,
he is captive in body alone; but one who is deceived is captive in
both body and mind. For this reason he said: He causes the earth
and those who dwell in it to worship the beast whose mortal wound was
healed.
Let us look more closely. Our Lord Jesus Christ has a wound
from a sword and lived.101 But here he speaks of the beast that
has a wound from a sword and lived. He says that the dragon was

95. Cf. Rv 13.1–2.

96. Cf. Rv 9.10, 19.
97. This may be an indication of Tyconius’s Donatist theological leanings,
i.e., that evil bishops in the church administer sacraments illegitimately. He
may also have in view here the Catholic Church’s cooperation with the empire.
98. Cf. Rv 13.3. 99. Cf. Rv 13.11.
100. Rv 13.3. 101. Cf. Jn 20.26–27.
136 TY CONIUS
worshiped and that the beast was worshiped, when only the
dragon is worshiped by his own. For while the church has a me-
diator between God and itself bodily in Christ, the devil does
not have [a bodily mediator] between himself and his own, but
they are one only in name, in imitation of Christ. That beast,
which he says is between the devil and his own, does not have
personhood. For it exists in name only, when they say that they
worship Christ, who died and rose, in which name they worship
the devil, who fabricates this pretension for his own. “For Satan
himself transforms himself as an angel of light.”102 He himself
fills both his own people and the place of mediator, since he
does not have a mediator, only an image of Christ. He says that
this pretension has a wound from a sword and lived. Indeed it is
the beast, who in this name103 is transformed [into a mediator]
between himself and his own. For this reason, when he says that
the beast that has a wound from a sword and lived is worshiped, he
is speaking about the devil. And so three—the devil, the beast
“as if slain,”104 and the people with their bishops—are two with
the image mediating. And when he says that the middle beast is
worshiped, the matter falls on the devil, who fills his own peo-
ple and the place of this name in the middle by imitation of
Christ and by theft of his name.
But someone may say, “He spoke of a beast that ‘has’ a
wound, not a wound that he pretended to have.” Therefore,
he ought to know that Scripture speaks of an interpretation
of this kind, as it said about the Jews: “But they did not enter
the Praetorium so that they might not be defiled, but might eat
the Passover [meal].”105 For the evangelist did not affirm that
these very defiled people could have been defiled if they had
entered the Praetorium, nor that the Jews, complicit in such
crimes, truly feared being defiled, but he [simply] related what
they had pretended as if affirming it. So also here he spoke of
the beast that has a wound from a sword and lived from their per-
spective. But the Spirit, from his perspective, had said that he
was not truly slain, but “as if slain.”106
102. 2 Cor 11.14. 103. The name of Christ.
104. Rv 13.3. 105. Jn 18.28.
106. Rv 13.3.
 REVELATION 13.12–13.16 137
[13] And he performed great signs, so that he even made fire to come
down from heaven onto the earth in the sight of the people, that is, the
Spirit to come down from the church upon the people.107 [14]
And he deceives those who dwell on earth through these signs which
were granted to him, to make an image of the beast, as it has a wound
from a sword and lived; that is, through these miraculous signs
he deceives those who are earthly minded into making them-
selves into an image of the beast.108 [15] And it was granted to him
to give life to the image of the beast; that is, [it was granted] to that
people, who will have carried out this falsehood, to make them-
selves into an image of the beast.
He introduces the revelation of this beast, saying: And he will
cause whoever does not worship the image of the beast to be killed. We
understand the image of the beast from the passages. For some-
times he calls the people themselves the image, because false
prophets deceive [the people] with signs into becoming [the im-
age of the beast]; sometimes [he calls the image] that likeness
of the name of Christ, because the beast sets up this likeness,
through which he is worshiped. False prophets deceive the earth-
ly minded into becoming the image of the beast, and will cause
them to be killed if anyone does not worship the image of the
beast—not that image which they [false prophets] deceive them
into becoming, but that image [of the beast] to which they ren-
der the people similar. For one who does the will of the devil will
be similar to him.109 Therefore, the beast with two horns110 caus-
es the image of the beast to worship the image of the beast, that
is, the people to worship whatever the devil conjures up.
[16] And he causes everyone, small and great and rich and poor
107. Tyconius seems to have understood the mention of this sign as a sim-
ulation of the miracle of the sending of the Holy Spirit by Christ on the day of
Pentecost (cf. Acts 2).
108. Tyconius here and in his comments on verse 15 seems to have in mind
Ps 115.8, which says that those who make images will become like them.
109. The devil and his body masquerade as Christ and the true church.
Tyconius notes in his exposition of the seventh rule that both the true saints
and the enemy body of the devil are adorned, just as the Bride and the harlot
are adorned in the book of Revelation (Lib. reg. 7.14.2); however, the harlot’s
adornments are counterfeit. The Bride’s adornments are proved to be genu-
ine by her acts of charity. (Cf. Lib. reg. 6.4; 7.14–17.)
110. Cf. Rv 13.11.
138 TY CONIUS
and freedmen and slaves, to receive a mark upon their right hand or
upon the forehead of those who apply to this mystery; for he is de-
scribing the “mystery of iniquity.”111 For the saints who are in
the church receive Christ on their hand and on their forehead,
that is, in deed and in profession.112 But hypocrites [receive]
the beast under the name of Christ. In this way he shows that
the one beast with two horns113 is many: When he says he causes,
he shows that it is one; and when he says that they should receive a
mark, he implies many.
[17] And that no one is able to sell or buy unless he has the mark
or the name of the beast or the number of his name, that is, unless he
will have participated in his fraud. The mark or the name of the
beast or the number of his name are one. For above he spoke of
only a mark that they receive on their hand or on their fore-
head;114 afterward he shows through synonyms that it is called
“the mark” and “the name” and “the number of his name.”
[18] Here is wisdom! One who has understanding, let him calcu-
late the number of the beast. For his number is that of a man, and his
number is six hundred sixteen.115 Therefore, let us calculate the
111. 2 Thes 2.7.
112. The integrity of deed and profession distinguishes the right part of
the church. In the Book of Rules, Tyconius considers the distinguishing marks
of the left and right parts of the church in the exposition of the sixth rule,
where he cites 1 Jn 2.9, “whoever claims to be in the light and hates his broth-
er, remains in the darkness,” and 1 Jn 4.20, “whoever has said that he loves
God and hates his brother, is a liar” (Lib. reg. 6.4.2). He comments on these
verses: “For if he loves God as he says, let him show it by works; let him cling
to God; let him love God in the brother. If he believes in Christ incarnate, let
him stop hating the members of Christ. If he believes the Word became flesh,
why does he persecute the Word in the flesh?” (Lib. reg. 6.4.2; SC 488, 316).
To hate a member of the body of Christ is to deny the incarnate Christ. The
integrity of Christian confession is proved by Christian charity. Charity is the
chief characteristic of the right side of the Lord’s body. Those who hate their
brother belong to the left side of the Lord’s body. There is no “greater sign”
(evidentius signum) by which the spirit of the Antichrist is recognized than de-
nying the incarnation, that is, hating his body, one’s brothers and sisters in
Christ (Lib. reg. 6.4.2; SC 488, 318).
113. Cf. Rv 13.11.
114. Cf. Rv 13.16.
115. Lat. DCXVI. This variant from six hundred sixty-six existed very early.
It was attested to in Papyrus Oxyr. 4499 (also known as P115), Codex Ephraemi
 REVELATION 13.16–13.18 139
number that he said is received, so that in the number we may
find the name or the mark. He says: His number is six hundred
sixteen. We should write this [number] according to the Greeks,
especially since he is writing to Asia.116 He says: “I am the Al-
pha and the Omega.”117 Therefore, six hundred and sixteen be-
come this: XIS.118 These markings make up the number, but
reworked into a monogram they make up the mark and the
name and number. With this sign:

Christ is understood, and a likeness is shown of him whom the

church worships in truth,119 and to whom Adversity makes him-
self similar.120

rescriptus, and Irenaeus of Lyons (Against Heresies 5.30). See Francis X. Gumer-
lock, “The Number of Nero Antichrist,” chapter 11 in his Revelation and the
First Century (Powder Springs, GA: American Vision, 2012), 139–48, at 143,
146; P. J. Williams, “P115 and the Number of the Beast,” Tyndale Bulletin 58:1
(2007):151–53; Gumerlock, “Nero Antichrist: Patristic Evidence of the Use of
Nero’s Name in Calculating the Number of the Beast (Rev 13:18),” Westminster
Theological Journal 68 (2006): 347–60.
116. The seven churches to which the Apocalypse was written were located
in the Roman province of Asia Minor, where people spoke Greek.
117. Rv 1.8.
118. As alpha and omega, the first and last letters of the Greek alphabet,
symbolized the eternity of Christ, XIS are the initial and final Greek letters of
the name of Christ Jesus.
119. Cf. Jn 4.24.
120. Lat. et cui se similem facit adversitas, or perhaps “to whom adversity
makes her similar” meaning the church is made similar to Christ through
adversity (Ex. Apoc. 4.46; CCSL 107A, 197). The translation above with ad-
versitas as a personification of the beast is better. Primasius of Hadrumetum,
who depended on Tyconius in his commentary, also sees “adversity” as a per-
sonification of the beast. Primasius wrote on this same verse: in cuius se specie
fraudulenter opponit aduersitas or “in his [Christ’s] likeness Adversity fraudu-
lently presents himself” (Commentary on the Apocalypse 13.18; CCSL 92, 206; cf.
Tyconius, Lib. reg. 6.4; 7.14–17). The personification of the beast as Adversity
is probably based upon 1 Tm 5.14 and 1 Pt 5.8, where the devil is called adver-
sarius or “adversary.”
140 TY CONIUS

Chapter Fourteen
[1] And I looked, and behold, a Lamb standing on Mount Zion and
with him one hundred and forty-four thousand having his name and the
name of his Father written on their foreheads. He shows what the im-
itation of the mark on the forehead121 is when he says that both
God and Christ were written on the foreheads of the church.
[2] And I heard a voice from heaven as the sound of many waters,
that is, [the voice] of the one hundred and forty-four thousand,
and as of loud thunder. And the voice which I heard [was] as harp-
ists playing on their harps. [3] And they sing, as it were, a new song
before the throne and before the living creatures and before the elders.
And no one was able to learn the song except the one hundred and
forty-four thousand who have been redeemed from the earth. [4] These
are they who have not been defiled with women; for they are virgins.
They follow the Lamb wherever he goes. He calls all of the chaste
and clean “virgins,” as the Apostle writes to every church: “I
have betrothed you, a holy virgin, unto one husband.”122 Surely
these are not to be thought of as only males, or that only vir-
gins follow Christ wherever he leads, are they?123
[5] These from the beginning have been redeemed for God and for
the Lamb from men. And lying is not found in their mouth; they are
spotless. He did not say “lying was not found in their mouth,” but
“is not found,” as the Apostle says: “And indeed you were these
things, but you have been washed”;124 and: “The iniquity of the
unrighteous will not harm him on the day he will have been
converted from his iniquity,”125 and he will be able to be a vir-
gin, and deceit will not be found in his mouth. For “such as the
Lord finds [a person] when he calls,126 such also he judges.”127

121. Cf. Rv 13.16. 122. 2 Cor 11.2.

123. In other words, the reference to the virgins should not be taken literally.
It refers to those betrothed to Christ who keep themselves pure in faith and love.
124. 1 Cor 6.11. 125. Ezek 33.12.
126. When the Lord calls him from this world.
127. Gryson notes that this phrase is cited by early Christian writers as if
coming from a sacred writer, but it is not found in the canonical Scriptures
(Commentaire de l’Apocalypse, 168, n.18). Those who cite it in various forms in-
clude Justin Martyr, Clement of Alexandria, Cyprian, Jerome, Augustine, and
Basil of Caesarea.
TYCONIUS
REVELATION 00.00–00.00

B O OK F I V E

Chapter Fourteen, continued

E R ECAPIT UL AT ES from the time of the persecutions
waged in Africa.
[6] And I saw another angel flying in the midst of heav-
en, that is, preaching,1 running to and fro in the midst of the
church, having the eternal gospel, that he might preach to those dwell-
ing on earth and unto every nation and tribe and language and peo-
ple, saying: [7] Fear the Lord and give glory to him, because the day of
his judgment is coming. And worship him who made heaven and earth
and the sea and the springs of water. He did not say: “Having the
gospel and preaching unto every nation, and saying” but “that
he might preach, saying.” Indeed, for this reason it happens in
one place, in Africa, that it might be known what will happen in
every nation—and so that the church, which preaches in part
in Africa, therefore might also preach in every nation when she
will have come out of the midst of this world, Babylon.2

1. Lat. praedicationem or “proclamation” (Ex. Apoc. 5.3; CCSL 107A, 189).

Throughout the chapter, the noun praedicatio and its forms will be translated
as “preaching.”
2. Cf. Rv 18.4. Tyconius’s commentary here follows the logic of the sixth
mystic rule, “On Recapitulation.” Tyconius writes in exposition of the sixth
rule that past and future times are often recapitulated in the present time
(Lib. reg. 6.3). The exegete is alerted to recapitulation when there are simi-
larities between a biblical account of future or past events and contemporary
events. Such similarities “ join and make one (unum fecit et iunxit)” biblical ac-
counts of time (past or future) and our time (tempus nostrum) (Lib. reg. 6.3.2;
SC 488, 314). He writes concerning Daniel’s prophecy about the abomination
that causes desolation (Dn 11.31; 12.11; cf. Mt 24.15–16): “what Daniel said is
happening now in Africa, and not in that time of the end. But because it was
going to happen, although not in that time of the end, yet under that head-
ing (i.e., of the end [finis]), he said, ‘then’ (tunc), that is, at that time when a

141
142 TY CONIUS
[8] And a second angel followed, that is, the preaching of fu-
ture peace, saying: That great Babylon has fallen, has fallen. He
calls the city of the devil “Babylon,” that is, the people consent-
ing to him and every corruption, which he seeks unto his own
ruin and [the ruin] of the human race. For as the city of God
is the church, so also on the contrary the city of the devil is Je-
rusalem3 and Babylon in the whole world, as the Lord says: “Be-
hold, I am making Jerusalem a stumbling stone in all nations.”4
And when he was speaking through Isaiah about the ruin of
Babylon, he says this: “This plan which the Lord has planned
against the whole world.”5 And when Zechariah saw the unrigh-
teousness of the whole world, it was said to him that she6 had a
throne in Babylon, that is, in the people of the devil.
Seeing its destruction starting, the church shouts: That great
Babylon has fallen, has fallen. He says in the perfect tense what is
still future, as the passage: “They divided my garments among
themselves”7 does, where he spoke as if what was still future in
Christ, and what we now see completed, had already happened.
So also it should be understood concerning Babylon, which is
this world. It is already condemned8 before God, and it obvi-
ously will be condemned in the future. But in the beginning
of the ruin of Babylon we already see the future peace after
the schism has been removed and the “falling away”9 has been
celebrated throughout the world.
Because all nations drank of the wine of her fornication. Although
this is a city that drinks, it drinks of the wine of the fornication

similar deed happens throughout the world, which is the ‘departure’ and the
‘revelation of the man of sin’ (2 Thes 2.3)” (Lib. reg. 6.3.1; SC 488, 312). In
other words, what will happen through the world is now happening in Africa.
Likewise, what Tyconius is saying in his comment above on Rv 13.6–7 is that
what will happen in every nation is happening now in Africa.
3. For Tyconius, the present Jerusalem in the whole world is prefigured in
the evil part of the historic Jerusalem, which “kills the prophets and stones”
the messengers of God (Mt 23.37; Gryson, Commentaire de l’Apocalypse, 169, n.2).
4. Zec 12.3.
5. Is 14.26.
6. Unrighteousness, which in Zec 5.11 is personified as a woman.
7. Ps 22.18. 8. Cf. Jn 3.18.
9. 2 Thes 2.3.
 REVELATION 14.8–14.13 143
of all nations. This city is all of the nations themselves, but he
divides the one thing for the purpose of obscuring it.10
[9] And the third angel, that is, the preaching of the last per-
secution, followed them, saying in a loud voice: If anyone worships the
beast and his image, that is, the devil and his people and the head
“as if slain,”11 and receives the mark on his forehead or on his right
hand, [10] he also will drink of the wine of the wrath of God, mixed un-
diluted in the cup of his wrath. When he says, “He also will drink,”
he shows that there is also another who will drink, so that he
does not exclude him who, although he is not mixed visibly with
the heathen, nevertheless worships the same beast under the
name of Christ.12
And he will be tortured with fire and brimstone before the holy an-
gels and before the Lamb. [11] And the smoke of their torment rises up
forever and ever. And day and night they have no rest, who worship the
beast and his image, and anyone who receives the mark of his name.
Here he shows that he was speaking about everyone, the living
as well as the dead. Moreover, when he says: He who worships the
beast will be tortured with fire and brimstone, he refers to the living.
But when he says: The smoke of their torment rises, and day and
night they have no rest, he refers to the dead.
[12] Here is the endurance of the saints who keep the commandments
of God and faith in Jesus, that is, [the endurance] of not receiving
the mark of the image of the beast, but [of receiving] the mark
of the Truth,13 the Lamb, and of worshiping not the image but
the true Christ.
[13] And I heard a voice from heaven saying: Write: Blessed are
the dead who die in Christ from now on, says the Spirit, that they may
10. Tyconius’s commentary here reminds the reader of the constant reg-
ulative activity of the mystic rules in the Spirit’s communication through the
apocalyptic text. In the prologue to the Book of Rules Tyconius writes that the
mystic rules “maintain the inner recesses of the entire law and make the trea-
sures of truth invisible to some people. If the logic of the rules is accepted
without ill will, as we communicate it, then whatever is closed will be opened
and whatever is obscure will be elucidated” (Lib. reg. prol.; SC 488, 130). Cf.
Tyconius’s comments on Rv 8.3 and 10.4 above (Ex. Apoc. 3.2; 3.56).
11. Rv 13.3.
12. That is, the false brothers who are the left part of the bipartite church.
13. Cf. Jn 14.6.
144 TY CONIUS
rest from their labors. For their works follow them. He includes every
time when he says “the dead” and “who die,” clearly [those who
die] in Christ.
He recapitulates from the time of future peace. [14] And
I looked, and behold, a white cloud, and upon the cloud sitting one
like the Son of Man, that is, Christ. He describes the church in
her glory, especially after the whitening flames of the persecu-
tions.14
Having a golden crown on his head. These are the elders with
golden crowns.15
And in his hand a sharp sickle, that is, in his ministry16 the
power of cursing.17 For this is the sickle about which the angel
spoke to Zechariah: “This is the curse which has gone out over
the face of the whole earth. For this reason every thief will suf-
fer punishments from this [curse] even to death, and every per-
jurer will suffer punishments from this [curse] even to death.”18
For a thief and a perjurer do not sin more seriously than ev-
eryone else, as if he said they alone are to be condemned. But
the thief and perjurer are hypocrites, as the Lord says: “One
who does not enter the door,” which is Christ, “but climbs up
through another way,”19 “is a thief and a robber.”20 And again:
“Those who say that they are Jews and are not, but lie.”21 And
about the saints it was said: “They will swear by the true God.”22
He says “every thief” and “every perjurer” so that he might show
that there is not one kind of theft or perjury.
[15] And another angel went out of the temple shouting in a loud
voice to the one sitting upon the cloud: Thrust forth your sickle and
reap, because the hour of reaping has come, because the harvest of the
earth has become ripe, that is, its sins have reached an end.23 The
angel shouting from the temple is the command of the Lord

14. Persecution purifies the church.

15. Cf. Rv 4.4.
16. Lat. opera, or “work” or “office” (Ex. Apoc. 5.11; CCSL 107A, 191).
17. That is, power for making a judicial sentence against the wicked.
18. Zec 5.3.
19. Lat. partem, meaning through another part of the house such as
through a window or through the roof (Ex. Apoc. 5.11; CCSL 107A, 191).
20. Jn 10.1. 21. Rv 2.9.
22. Is 65.16. 23. Cf. Gn 15.16.
 REVELATION 14.13–14.19 145
in the church, not in an audible voice but by the prompting of
the Holy Spirit, who works in his body, teaching that now is the
time of the condemnation of evildoers, that is, [the time] for
the “falling away” to occur24 and for enduring the persecution
of enemies and of those entirely worthy of destruction.
[16] And the one sitting upon the cloud thrust forth his sickle on the
earth, and the earth was reaped. Surely he speaks spiritually, since
when the church is persecuted by evil people and bears injuries
patiently, then these25 are conquered.
[17] And another angel went out of the temple which is in heaven.
This is another preaching of the church. For the first [preach-
ing] is of the “falling away”26 and of the beginning of the perse-
cution, but the other is clearly [the preaching] of what follows.
He also holds a sharp sickle, that is, the same power. These two
angels are one and same thing and one power.
[18] And another angel [came] from the altar. The same com-
mand of the Lord came from the church. Having authority over
the fire, surely that [fire] which came out of the mouth of the
witnesses and consumed their enemies.27
And shouted in a loud voice to the one holding the sharp sickle, say-
ing: Thrust forth your sharp sickle and gather the clusters of the vine of
the earth, since her grapes are ripe. [19] And the angel thrust forth his
sickle upon the earth and gathered the vine of the earth. The one who
has the harvesting sickle, he also has the gathering tool. And
the one who said to the harvester: “Reap!” also said: “Gather”
to the gatherer. For it is one [and the same thing] and will be
done at one [and the same] time. In the reaping and the gath-
ering he shows the beginning and the end of one tribulation.

24. 2 Thes 2.3. Lat. discessionis faciendae, or “for making a separation”

(Ex. Apoc. 5.12; CCSL 107A, 191). For Tyconius here and in the comments on
Rv 14.17 and Rv 14.20, the discessio, which is translated “falling away” through-
out the commentary, refers to a great separation of the left and right parts of
the bipartite church during the end time. For Tyconius, this separation not
only includes the departure of the hypocrites from the church as suggested
in the translation “falling away,” but also the voluntary separation of the good
from the bad in the church (cf. Lib. reg. 6.3).
25. Her evil persecutors.
26. 2 Thes 2.3.
27. Cf. Rv 11.5. The fire signifies preaching God’s word (the two Testaments).
146 TY CONIUS
Moreover, if it should be thought that Christ particularly was
seen in the white cloud as the reaper, who is the gatherer after
him but he himself, but in his body, which is the church? To
her he gave the power of binding and loosing so that she may
do through Christ what she wants.28 This is what Daniel also
saw in this life: a cloud to be brought to the faith of Christ and
to receive royal power and [dominion over] every tribe of the
earth according to each nation.29
And cast it into that great winepress of the wrath of God. He did
not cast it “into a great winepress” but “into that great wine-
press,” that is, into every proud person. This is shown clearly
according to the Greek phraseology, which put “winepress” in
the feminine gender and “great” in the masculine.
[20] And the winepress was trodden outside the city, that is, out-
side the church. For after the “falling away”30 happens, every-
one outside [the church] will be a “man of sin.”31 Moreover, the
treading of the winepress is the retribution upon sinners, as
Jeremiah says after Jerusalem was destroyed: “The Lord has
trodden the winepress of the virgin daughter of Zion.”32 In-
deed, through Joel God thus exhorts his warriors to this last
grape-gathering and treading of the winepress and fullness of
sins,33 saying: “Shout these things among the nations: Sancti-
fy a war; wake up the warriors; turn your ploughs into swords
and your sickles into lances. Let the one who is weak say: I
am strong. Assemble and enter, all you nations round about,
and gather in that place. Let the one who is meek be a fight-
er. Let all the nations rise up and come into the valley of Je-
hoshaphat,” that is, into the church, “because that is where I
shall sit to judge all nations round about. Thrust forth the sick-
les because the harvest is ripe. Enter [and] tread because the
winepress is full. The wine vats overflow because all their evils
are fulfilled. Voices have sounded in the valley of judgment, for
28. Cf. Mt 18.18. 29. Cf. Dn 7.13–14.
30. 2 Thes 2.3.
31. Ibid. For Tyconius the Pauline expression “man of sin” in 2 Thes 2.3
designates the evil part of the church or the part of the body of the devil that
was inside the church, revealed in the eschatological separation.
32. Lam 1.15.
33. Cf. Jl 3.13.
 REVELATION 14.19–15.1 147
the day of the Lord is near. The sun and the moon will be dark-
ened, and the stars will stop their shining. Moreover, God will
shout from Zion, and from Jerusalem he will utter his voice,
and heaven and earth will tremble. Moreover, God will spare
his people, and the Lord will comfort the sons of Israel. And
you will know that I am the Lord your God who dwells in Zion
on my holy mountain.”34 They who are believed to be sent into
the winepress of the wrath of the fury of the Lord are now be-
ing prepared for that event here, as it is written: “The one who
did what was done is to suffer.”35 He says: “I will make Jerusalem
a stumbling stone in all nations. Every destroyer who stumbles
over it will be ruined.”36
And blood flowed out of the winepress up to the bridles of horses.
Vengeance will flow out even up to the rulers of the peoples.
For in the last contest the vengeance of blood poured out will
flow even to “the devil and his angels,”37 as was predicted before-
hand: “You have sinned with blood, and blood pursues you.”38
For a distance of one thousand six hundred stadia, that is, through-
out all four parts of the world. For four is quadrupled, as in the
four square faces39 and in the wheels.40 For four times four hun-
dred is one thousand six hundred.

Chapter Fifteen
He recapitulates and is going to speak about the same per-
secution.41 [1] And I saw another sign in heaven, great and terri-
ble, seven angels, that is, the church, having the seven last plagues.
For in them the wrath of God is completed. He said “last” because
the wrath of God always strikes stubborn people with seven
plagues, that is, completely, as God himself repeats frequently
in Leviticus: “I shall strike you with seven plagues”;42 these last

34. Jl 3.9–17. 35. Wis 14.10.

36. Zec 12.3. 37. Mt 25.41.
38. Ezek 35.6. 39. Cf. Ezek 1.6, 10.
40. Cf. Ezek 1.15–16.
41. This is a literary recapitulation. Tyconius is not referring to the regula-
tive activity of the sixth mystic rule.
42. Lv 26.18, 21, 24, 28.
148 TY CONIUS
plagues are going to happen when there is a departure from
the midst of the church.43
[2] And I saw, as it were, a glassy sea, that is, the translucent
font of baptism, mixed with fire, that is, with the Spirit or with
testing. For fire is sometimes understood as the Holy Spirit and
sometimes as testing, as it is written: “The furnace tries the ves-
sels of a potter, and the testing of tribulation tries righteous
people.”44
And those who overcame the beast and his image and the number of
his name, standing upon the glassy sea, having harps of God, that is,
[having] hearts devoted to praising God, [3] and singing the song
of Moses, the servant of God, and the song of the Lamb, that is, each
Testament, saying: Great and wonderful [are] your works, Lord God
almighty. Your ways are just and true, king of the nations. [4] Who
does not fear and glorify your name, you who alone are holy? For all
nations will come and worship before you; for your righteous judgments
have been manifested. Indeed, these things about which they sang
above are in each Testament.
He repeats what he had announced, saying: [5] After these
things I looked, and the temple of the tabernacle of testimony in heav-
en was opened. [6] And the seven angels who have the seven plagues
went out of the temple. The temple, the tabernacle, and heaven
are the church. And the seven angels are what the temple itself
is. The temple went out of the temple, since it was shown who
are the true temple.45 Above he said that the “angel went out
of the temple and shouted to the one sitting upon the cloud:
Thrust forth a sickle and reap”;46 here he says: Seven angels went
out of the temple. Both the one proclamation of the church and
the one command of the Lord are one [and the same thing].
Moreover, we understand the “going out” from the passages.
For sometimes the “going out” refers to the nativity, as it is
written: “A rod will go out from the root of Jesse”;47 and again:
43. That is, in the last separation or discessio, referred to in 2 Thes 2.3 (cf.
2 Thes 2.7; Rv 18.4).
44. Eccli 27.6.
45. Cf. 1 Cor 3.16; 2 Cor 6.16; Eph 2.21. Here is another description of the
final separation, before which the spiritual church cohabits with false brothers.
46. Rv 14.15.
47. Is 11.1.
 REVELATION 15.1–15.7 149
“From you will go out a leader who will rule my people Israel.”48
And sometimes [the meaning] of “going out” is obvious, as in
the passage: “Lot went out from Sodom.”49 The “going out” in
this passage is an order, as the evangelist says: “An edict went
out from Augustus Caesar that a census was to be taken in all
Judea.”50
Clothed in linen, clean and white, and girded over their chests [were]
golden girdles. In the seven angels he clearly shows the church.
For in this manner in the beginning [of the Apocalypse] he de-
scribed the church in Christ as having a golden girdle over her
breasts.51
[7] And one of the four living creatures gave the seven angels sev-
en golden bowls full of the wrath of God, who lives forever and ever.
These are the bowls that the living creatures and elders bring
with incense, 52 which are the church, which also are the seven
angels. And what the fragrances are, this is the wrath of God
and this is the word of God. But all these things give life to
the good but bring death to the evil, 53 as the Apostle says: “We
are the sweet fragrance of Christ among those who are being
saved and among those who are perishing; indeed, to some the
fragrance of life unto life, to others the stench of death unto
death.”54 For the prayers of the saints, which are the fire going
out of the mouth of the witnesses, are wrath for the world.55

48. Mt 2.6; Mi 5.2 49. Lk 17.29; cf. Gn 19.15–17.

50. Lk 2.1.
51. Cf. Rv 1.13. Tyconius’s ecclesiocentric reading of the Apocalypse is
clearly shown in his comments on Rv 15.
52. Cf. Rv 5.8.
53. Tyconius’s comment follows the logic of the third mystic rule, “On the
Promises and the Law.” In his exposition of the third rule, he argues that
one of the distinguishing characteristics between the left and right sides of
the Lord’s body is the way in which each side responds to the Law (Lib. reg.
3.20–21). Those on the left side submit to the Law because they fear death and
divine retribution. Those on the right side, however, live by faith, not by fear,
and honor God because of his awesome majesty. For them, the Law serves to
promote and exercise faith. Likewise, Tyconius comments above on the out-
pouring of God’s wrath and word: “these things give life to the good but bring
death to the evil.”
54. 2 Cor 2.15–16.
55. Cf. Rv 11.5. The fire signifies preaching God’s word (the two Testaments).
150 TY CONIUS
[8] And the temple of God was filled with the smoke of the glory
of God and with his power. Surely that temple, about which he
spoke above, had gone out from the temple, and no one was able
to enter into the temple until the seven plagues of the seven angels are
finished, that is, none of the hypocrites will be able to enter the
church, since “there will be great tribulation such as there nev-
er was, and no flesh would be saved unless God for the sake of
the elect had shortened those days.”56

Chapter Sixteen
He recapitulates and is going to speak more fully about the
same plagues.57 [1] And I heard a loud voice saying to the seven an-
gels: Go, pour out the bowls of the wrath of God onto the earth. Author-
ity was given to the church, that wrath may pour forth upon the
earth, from which she left.
[2] And the first angel went and poured out his bowl onto the earth,
and a bad and grievous sore came upon the people having the mark of
the beast and who worship his image. All these plagues are spiritu-
al; for at that time all ungodly people will be unharmed by ev-
ery plague of the body, as if they received all power for causing
harm. There will be no need then, in the fullness of sins and
consummation of wrath, 58 for any evil people to be chastised
and restrained by fury. A bad sore came upon, that is, a grievous
and putrid wound in them, but spiritually in that they are given
over to their own desires59 and commit willful and mortal sins.
[3] And the second angel poured out his bowl on the sea, and it
became blood, like that of a dead person, and every living thing in the
sea died. [4] And the third angel poured out his bowl on the rivers and
springs of waters, and they were turned into blood. [5] And I heard
the angel of the waters saying: You are just, you who were and will be,
the Holy One, because you have judged these things, [6] and because
they have shed the blood of the saints and of the prophets, and you have
56. Mt 24.21–22.
57. This is a literary recapitulation. Tyconius is not referring to the regula-
tive activity of the sixth mystic rule.
58. Cf. 1 Thes 2.16.
59. Cf. Rom 1.26.
 REVELATION 15.8–16.6 151
given them blood to drink. They are worthy. The sea, the rivers, the
springs of waters, the sun,60 the throne of the beast,61 the Eu-
phrates River,62 and the air,63 upon which the angels poured
out bowls, are the earth, that is, people. For all the angels were
commanded to pour them out on the earth.64 Moreover, all
these plagues should be understood from their opposite.65 For
it is an incurable plague and great wrath to receive the power
of sinning, especially against the saints, and not to be correct-
ed; it is a still greater wrath of God to be given over to unrigh-
teousness by encouragement to error.66 This is the plague of
God’s wrath, this wound: to be afflicted so that each one rejoic-
es in and pleases himself in his sins.67 Moreover, in the angel of
the waters he speaks of all the angels of the peoples, that is, their
inner persons.68 For not just one angel gives thanks to God for
his just judgment, that for the ungodly and sinners he turns all
his good things into evil and gives murderers death to drink by
adding, as it is written, “iniquity upon their iniquity.”69 “Then
the righteous will wash” their hands “in the blood of sinners,
when” they “see the vengeance” upon the ungodly.70 Otherwise,
what sort of vengeance would it be if the murderers of prophets
will drink blood for water? Or, how will they say: “Peace and

60. Cf. Rv 16.8. 61. Cf. Rv 16.10.

62. Cf. Rv 16.12. 63. Cf. Rv 16.17.
64. Cf. Rv 16.1.
65. According to Weinrich this is a reference to “the paradox that in the
world the righteous often suffer, while the wicked often prosper. However, in
view of their final effects, suffering and prosperity bring their opposites. Suf-
fering prepares the righteous for eternal bliss; prosperity hardens the hearts
of the wicked and advances them toward eternal suffering” (Latin Commentar-
ies on Revelation, 91, n.7).
66. Cf. Rom 1.24, 26, 28.
67. Cf. Rom 15.1–3. For Tyconius the first punishment of sinners is not
bodily wounds but God allowing them to follow their evil desires, perhaps
based upon Romans 1.24, 26, 28.
68. Cf. Rom 7.22; Eph 3.16. Tyconius comments on Rv 1.19–20 above: “The
angel of a person is his soul, that is, the inner man, which continually contem-
plates God with a pure heart through faith” (Ex. Apoc. 1.11). The waters are
identified as people in Rv 17.15 (cf. Tyconius’s comment on Rv 1.15).
69. Ps 69.27.
70. Ps 58.10.
152 TY CONIUS
safety,”71 “eating and drinking,”72 if they are stricken with sores,
and having been smitten, are moistened with blood?73
[7] And I heard the altar of God saying: Yes, Lord God almighty.
His judgments are true and righteous. What the angels are, this is
also [what] the altar giving thanks to God is, that is, the church.
[8] And the fourth angel poured out his bowl upon the sun, and
it was given to him to burn people with fire. It was not given to the
sun, but to the one who poured out [his bowl upon] the sun.
[9] And people were burned with great heat, surely in the future
fire of hell.74 For we have also read above that the army of the
devil killed people with fire, smoke, and brimstone,75 not that
he killed them openly, but that he destined to these punish-
ments those consenting to him. But for the present, the devil
glorifies his own, as much as he is permitted, which glory and
pleasure the Holy Spirit defined as plagues and pains.76
And they blasphemed the name of God, who has authority over these
plagues, [blasphemed] not overtly, but by indulging in sins and
calling themselves children of God.77 Neither did they repent so as
to give him glory. He did not refer this to their hardness, but to
the just displeasure of God, who rendered this kind of plague,
in which they are not repentant. For who, having been afflicted
bodily, does not feel the hand of God?78
71. 1 Thes 5.3.
72. Mt 24.38.
73. Through these rhetorical questions Tyconius gives reasons for why he
believes the plagues afflict the spirit of the wicked and are not bodily afflic-
tions.
74. Lat. igne gehennae (Ex. Apoc. 5.34; CCSL 107A, 197).
75. Cf. Rv 9.17–18.
76. Cf. Tyconius’s comments above on Rv 16.3–6. The glory comes from
counterfeit adornment, by which the wicked imitate the saints (cf. Lib. reg. 6.4;
7.14–17).
77. The false brothers in the left part of the church are primarily in view
here.
78. Cf. Tyconius’s comments on Rv 16.3–6. He continues to define the
plagues in this chapter as those afflicting the spirits of sinners, namely, being
happy to remain in sins and be unrepentant. Repentance distinguishes the
right and left parts of the church. As Tyconius writes in his comment on Rv
9.5: “For there are two parts in the church, one of which is left to their own
desires, the other of which is given to humility for the acknowledgment of the
righteousness of God and turning in repentance” (Ex. Apoc. 3.24).
 REVELATION 16.6–16.14 153
[10] And the fifth angel poured out his bowl upon the throne of the
beast, and his kingdom became full of darkness, that is, [became]
blinded by plagues of this kind and [became] strangers to the
light; for the throne of the beast is his church.
[11] And they gnawed their own tongues because of the pain, and
they blasphemed the God of heaven because of their pains; that is, they
harmed themselves, blaspheming because of the wrath of God
with which they have been afflicted and which they consider
to be happiness. And they did not repent, obviously hardened in
their pleasure.79
[12] And the sixth angel poured out his bowl upon that great river
Euphrates, that is, upon evil people, and its water was dried up. In
it nothing had remained alive, nothing green, nothing which
was not fit for fire, as he said above: “The harvest of the earth
was reaped”;80 that is, it was ready to be set on fire.
That a way may be prepared for the kings of those who are from the
east, that is, [those who are] from Christ. For with these perfect-
ed ones, the righteous advance “to meet Christ.”81
As has been his custom, in the seventh angel, who has been
bypassed, he recapitulates briefly from the beginning.82
[13] And I saw three unclean spirits [go forth] from the mouth of
the dragon and from the mouth of the beast and from the mouth of the
false prophet. He saw one spirit, but he says three for the number
of the parts of the one body. For the dragon, that is, the devil;
and the beast, the body of the devil; and the false prophets,
that is, the bishops of the body of the devil, are one spirit.
[14] Like frogs; for they are spirits of demons. Indeed frogs, be-
sides their own ugliness, are unclean from the place [of their
habitation]. Although they seem to be inhabitants of water and
indigenous to it, they not only cannot endure the receding and
drying up of the waters, but also in these waters wallow around
in the filth and mud. So also hypocrites do not live in the water,
79. Cf. Tyconius’s comments on Rv 9.20–21 (Ex. Apoc. 3.48).
80. Rv 14.15.
81. 1 Thes 4.17. Tyconius interprets the kings of the east here as the dead
in Christ who have been perfected and who rise with the living saints in the
resurrection (1 Thes 4.16).
82. This is a literary recapitulation. Tyconius is not referring to the regula-
tive activity of the sixth mystic rule.
154 TY CONIUS
as they seem, but they lie concealed in the filth that believers
lay aside in the water.83 Thus Pharaoh, who, when he sought to
destroy the people, dared to enter into the water84 after them,
but was killed in the same place.85
Who, performing signs, go forth to the kings of the whole world
to gather them for the war of the great day of the Lord almighty. He
calls the people of the kingdom of the devil “kings,” just as the
saints are kings.86 He did not say “they will perform” and “they
will go forth,” but “performing.” For it is a recapitulation of the
whole time87 in which hypocrites perform signs, by doing heav-
enly things and [acting] as if they are bestowing a blessing.88
He says: to gather them for the war of the great day, not because he
gathers them from the whole world to one place, but he gathers
each nation in its own place.
Moreover, he calls the whole time from the passion of the
Lord the great day of the Lord, but it should be interpreted ac-
cording to the passages. For sometimes he speaks of the Day of
Judgment, sometimes of the last persecution, and sometimes of
the whole time, 89 as he says through the prophet Amos: “Woe
to those who desire the day of the Lord! And what is that day
of the Lord to you? It is darkness and not light, as when a man
flees from the sight of a lion and a bear meets him; and he runs
into his own house and leans his hands against the wall, and
83. Hypocrites are baptized but did not leave their sins behind in the water
and still continue in them.
84. Lat. baptisma (Ex. Apoc. 5.42; CCSL 107A, 199; cf. 1 Cor 10.1–2).
85. The Israelites were baptized in the Red Sea. Pharaoh went through the
same waters, but his chariots got stuck in the mud and he died there (cf. Ex
14.21–31; 1 Cor 10.1–2).
86. Cf. Rv 1.6.
87. As Tyconius explains in his exposition of the sixth mystic rule, “On
Recapitulation,” the future time is often recapitulated throughout the whole
time of the church (cf. Lib. reg. 6.2).
88. According to Gryson, “blessing” (benedictionem) likely refers to prayers
of consecration of persons or things, such as Eucharistic prayers or prayers
accompanying the imposition of hands at ordination (Commentaire de l’Apoca-
lypse, 181). For Tyconius, hypocrites do not differ with the true church in the
external forms of the liturgy. Again, the enemy body masquerades as the true
church.
89. Cf. Tyconius’s explanation of biblical references to time in the Book of
Rules (Lib. reg. 5.4; 6.2).
 REVELATION 16.14 155
a snake bites him. Is the day of the Lord not dark and without
light, and a cloud not having light?”90 Do these images apply
to the Day of Judgment, when we no longer have opportunity
to escape from danger to fall into [another] danger, because
eternal fire is spoken about here? Or do “dark and not light” or
“a cloud not having light” [apply] to the Day of Judgment, since
it is written: “As lightning goes out from the east and appears
even to the west, so the coming of the Lord [will be]”?91 There-
fore, all these things are in this life for those for whom the day
of the Lord is dark, “who desire the day of the Lord,” that is,
who are delighted in it, for whom it is pleasant, who experience
good things in it,92 who consider religion to be gain,93 to whom
it is said: “Woe to you who are full! Woe to you who laugh, for
you will mourn,” not those about whom it is said: “Blessed are
those who mourn.”94
And then he continues and states how that day is adverse for
those desiring it: “I hate your feast days,” says the Lord, “and
my fragrance will be absent from your solemn assemblies. And
if you offer holocausts, I also shall not accept your sacrifices.
And I will have no regard for the sign of salvation upon your
doorposts. And also I shall not hear the sound of your proces-
sions and the song of your instruments.”95 He did not say, “If
you offer my holocausts, I shall not accept” them, but “your”
holocausts. For the Lord wants them to be his own, that is,
divine [holocausts], not their human ones, as they offer. And
as they mark the blood of the lamb upon their doorposts for
salvation,96 God has no regard for it; for it is “the mark of the
beast,”97 not the blood of Christ.98
90. Am 5.18–20.
91. Mt 24.27. For Tyconius, the answer to both of these questions is that
the “day of the Lord” in the passage in Amos is not the final Day of Judgment;
for on Judgment Day no one will have opportunity to go from one danger to
another, and because the Gospel of Matthew speaks of Judgment Day being
bright as lightning, not dark and gloomy.
92. Cf. Lk 16.25. 93. Cf. 1 Tm 6.4.
94. Lk 6.25; Mt 5.5. 95. Am 5.21–23.
96. Cf. Ex 12.7, 13. 97. Rv 16.2.
98. Again, the religion of the false brothers and the enemy body is coun-
terfeit, human religion. It is “Christian” in name only. Cf. Tyconius’s com-
ments on Rv 13.16–18 above (Ex. Apoc. 4.44–46).
156 TY CONIUS
He added still and showed that they “desire the day of the
Lord” who, when they use his laws falsely,99 and anniversaries
and solemn festivities are undertaken and celebrated by them
according to the law, do their own things and not what is the
Lord’s, and regard their jocundity as lasting forever and not
fleeting, showing no compassion for their brothers. “Woe,” he
says, “to those who desire” this “day” and “approach” that day
empty-handed, “and engage in” and observe “false Sabbaths,”
that is, those who rest100 on the solemn celebration of festivals,
those “who sleep in ivory beds, and are sprawled out on their
couches, and eat lambs from their flocks and suckling calves
from the midst of the stalls, who clap to the sound of instru-
ments,” as if they thought they were permanent things and nev-
er transient and fleeting things, “who drink sacrificial wine and
anoint themselves with the best oil and did not show compas-
sion for those in distress.”101 Again in a third way he commonly
spoke of “the day of the Lord” as the whole time and the last
contest, which is expected in the future. Those who finish this
“day” of the [present] age in delights102 are dragged from this
day of delights to the day of punishment.
The prophet, considering that day, said: “The great day of
the Lord is near, near and very swift. The sound of the day of
the Lord is bitter, and the harshness decreed is powerful. That
day is a day of wrath, a day of tribulation and distress, a day of
darkness and of misery, a day of darkness and clouds, a day of
clouds and whirlwinds, a day of the trumpet and of alarm upon
those fortified cities and upon those high bulwarks. And I shall
distress people, and they will walk around as if blind, because
they have sinned against the Lord. And I shall pour out their
blood as mud and their bodies as dung. But both their silver and
their gold will not be able to save them in the day of the wrath of
the Lord.”103 And so it has been shown that he called [“the day
99. Cf. Tyconius’s discussion of the law in his exposition of the third mystic
rule (esp. Lib. reg. 3.20–21).
100. They who rest in luxury, instead of using the celebration to engage in
works of compassion for the less fortunate.
101. Am 6.4–6.
102. Lat. deliciis, or “sinful pleasures” (Ex. Apoc. 5.43; CCSL 107A, 201).
103. Zep 1.14–18.
 REVELATION 16.14–16.19 157
of the Lord”] the whole time, both the present and the future.104
[15] Behold, he comes as a thief! Blessed is the one who watches and
guards his garments, so that he does not walk about naked, and they see
his shame. [16] And he gathered them unto a place which is called in
Hebrew “Armageddon.” This passage is interpreted in another re-
capitulation, saying: “He gathered them to war, whose number
is as the sand of the sea. And they went up unto a wide plain,105
and surrounded the camp of the saints and the beloved city,”106
that is, the church.
[17] And the seventh angel poured out his bowl into the air, and a
loud voice went out of the temple from the throne, that is, from the
church, saying: It is done; that is, it is finished. He repeats the se-
quence and recapitulates from that same persecution.107
[18] And there were flashes of lightning and voices and peals of thun-
der, and a great earthquake occurred, such as has not happened from the
time when people were created upon the earth, such an earthquake and so
great; that is, the tribulation was “such as has not been from the
beginning.”108
[19] And that great city was divided into three parts. This great
city is all people entirely, everyone who is under heaven,109 who
will be divided into three parts110 when the church is divided,
resulting in the heathen being one part; and the “abomina-
tion of desolation,”111 another; and the church, which will have
gone out from the midst of her, a third.112 For he continues and
104. In other words, the logic of the fifth and sixth mystic rules needs to be
followed in order to interpret Rv 16.14 (cf. Lib. reg. 5.4; 6.2).
105. Lat. latitudinem (Ex. Apoc. 5.44; CCSL 107A, 201). Later, when Rv 20.8
is cited, it reads altitudinem or “high place” (Ex. Apoc. 7.24; CCSL 107A, 221).
106. Rv 20.7–8.
107. Again, Tyconius is referring here to a literary recapitulation in a nar-
rative of visions, not to the regulative activity of the sixth mystic rule.
108. Mt 24.21.
109. Cf. Col 1.23.
110. This is Tyconius’s clearest statement of his tripartite anthropology,
explained in the Introduction under the heading “The Theater of Spiritual
Warfare: The Bipartite Church and the World.” Cf. his comments on Rv 6.7–8
(Ex. Apoc. 2.35), Rv 8.7 (Ex. Apoc. 3.10), Rv 12.4 (Ex. Apoc. 4.11), Rv 12.7–12 (Ex.
Apoc. 4.16–19), and Rv 13.16 (Ex. Apoc. 4.44).
111. Mt 24.15.
112. For Tyconius, in the discessio (2 Thes 2.3) the true church will emerge
from the present bipartite church.
158 TY CONIUS
shows what the three parts are, saying: And the cities of the na-
tions fell. And that great Babylon came into remembrance before God,
to give her the cup of the wine of his wrath. [20] And every island fled,
and the mountains were not found. The cities of the nations are the
heathen; Babylon is the “abomination of desolation”;113 and the
mountains and islands are the church.114 In the cities of the na-
tions he says that every defense and hope of the nations has fall-
en; for the cities have not been separated from the Christians,
so that these in particular fell, but the good and bad cities are
described in all of them. About these cities David said: “There
is no breach of wall nor passage nor clamor in their streets,”115
since both the bad and the good have streets in common. Or,
if it should be thought [that this will occur] on the Day of Judg-
ment, why afterward does Babylon come into remembrance
before God? Moreover, Babylon, generally speaking, is evil,
whether in the heathen or in false brothers, but this should be
interpreted from the passages. Then Babylon falls, or drinks
the wrath of God, when she receives power against Jerusalem,
especially in the last days. Because of this he says that she has
fallen in an earthquake, which he causes for the church. For he
calls the seven churches “islands,” as in Isaiah: “The water of
the sea will be churned by the glory of the Lord; because the
glory of the Lord will be on the islands, and in the islands of
the sea the name of the Lord will be renowned.”116 He says that
these islands fled and were not found, that is, were not overcome.
[21] And great hail like a hundredweight came down from heav-
en upon people, and people blasphemed God because of the plague of
hail, because its torment is very great. He calls the wrath of God
hail, as it is written: “The wrath of the Lord is like hail coming
down.”117 God threatens this hail upon evil people in this earth-
quake, saying: “When Gog comes into the land of Israel, on
that day there will be a powerful earthquake in the land of Isra-
el”;118 and added: “I shall judge him with death and blood and
113. Mt 24.15.
114. Cf. Tyconius’s comments on Rv 12.7–12, where he also interprets
geographical references as signifying the three parts of humanity (Ex. Apoc.
4.16–19).
115. Ps 144.14. 116. Is 24.14–15.
117. Is 28.2. 118. Ezek 38.18–19.
 REVELATION 16.19–16.21 159
overflowing rain and great hailstones. And I shall rain both fire
and brimstone upon him.”119 This plague is spiritual, and all of
the plagues of Egypt were figures of spiritual plagues.120

119. Ezek 38.22.

120. Ex 7–12; 1 Cor 10.6. Cf. Tyconius’s discussion in the Book of Rules of
the spiritual nature of the plagues in Egypt (Lib. reg. 5.8.1).
TYCONIUS
REVELATION 00.00–00.00

B O OK S I X

Chapter Seventeen
E R ECAPIT UL AT ES from the beginning.1 [1] And one
of the seven angels having the bowls came and spoke with me
saying: Come, I shall show you the condemnation of the great
harlot sitting upon many waters. Many waters are many peoples,
as he explains, saying: “The water which you see, where the
woman is sitting, are peoples and multitudes and nations and
tongues.”2
[2] With whom the kings of the earth, that is, all the earthborn,3
have fornicated. And those who dwell on earth were made drunk from
the wine of her fornication. [3] And he brought me into the desert by the
Spirit. He says that he saw the woman in the desert, because she is
sitting among dead people who have been deserted by God. He
says by the Spirit because desertion of this kind cannot be seen
except by the Spirit.4
And I saw the woman sitting upon a beast. He says that the se-
ductress is sitting upon people in the desert. The harlot, the
beast, and the desert are one [and the same thing]. The beast,
as was already said, is the body opposed to the Lamb. This body
should be interpreted sometimes as the devil, sometimes as the
“head as if slain,”5 and sometimes as the people,6 because Bab-
ylon is all this.
1. This is a literary recapitulation.
2. Rv 17.15.
3. Gryson notes that this term is used pejoratively as “those who are at-
tached to the earth rather than to heavenly realities” (Commentaire de l’Apoca-
lypse, 186, n.1).
4. Hidden pretenses can be perceived only by the Spirit, as he reveals them
in the Scripture.
5. Rv 13.3.
6. The vision of Rv 17 is about the enemy body of the devil. Tyconius fol-

160
 REVELATION 17.1–17.5 161
Scarlet, that is, sinful and bloody. Full of names of blasphemy.
7

He shows that there are many names 8 in the beast. Having seven
heads and ten horns, that is, having the kings of the world and
the kingdoms, with which the devil was seen in heaven.9
[4] And the woman was clothed in purple and scarlet, and was
adorned with gold and precious stone and pearls, that is, with every
allurement of simulation of the truth.
Then in this manner he explains what is in this beauty, say-
ing: Having a golden chalice in her hand, [a chalice] full of abomina-
tions and of the impurities of her fornication. The gold [chalice] full
of impurities is hypocrisy. They indeed “on the outside appear
to men as if righteous, but inside are full of every impurity.”10
[5] And on her forehead a name written, a mystery: Babylon the
Great, the mother of the fornications and abominations of the earth. It
is not a false belief11 that the sign on her forehead conveys, but
hypocrisy. Moreover, the Spirit related what is written on the
forehead of the woman; for who would openly put such an in-
scription? Indeed, he said that it was a mystery, which has been

lows the logic of the seventh mystic rule in his comment on Rv 17.2. Again, he
writes in the Book of Rules: “the logic of the devil and his body can be quickly
seen if what has been said about the Lord and his body is likewise observed in
this rule. For the transition from head to body is discerned by the same logic”
(Lib. reg. 7.1; SC 488, 324). The reader of Rv 17 must discern whether the text
speaks about the devil, his body, or both (cf. Tyconius’s comments on Rv 13.1;
Ex. Apoc. 4.26).
7. Cf. Is 1.18.
8. Meaning that the beast has many forms.
9. Cf. Tyconius’s comment on Rv 12.3 (Ex. Apoc. 4.9–10). In his exposition
of the seventh rule in the Book of Rules, he notes that biblical references to
kings and nations can be referents to the enemy body of the devil (Lib. reg.
7.2; 7.5.1). As in Rv 12.3, the consecrated numbers seven and ten indicate the
whole enemy body (cf. Tyconius’s comment on Rv 17.9 and 17.12 below).
10. Mt 23.27–28. The Bride of Christ and the harlot are both adorned with
gold and precious stones. The enemy body imitates the Lord’s holy body, so
that one may be deceived by the similarity in splendor of the jewels and pre-
cious metals that adorn both bodies. The enemy body masquerades as the
body of Christ; however, the harlot’s golden chalice is full of impurities, which
is hypocrisy. The splendor of the stones that adorn the Lord’s body shines
forth in acts of charity. The counterfeit splendor of the stones that adorn the
devil’s body is exposed in acts of hatred. (Cf. Lib. reg. 6.4; 7.14–17.)
11. Lat. superstitio (Ex. Apoc. 6.7; CCSL 107A, 204).
162 TY CONIUS
interpreted, saying: [6] And I saw the woman drunk from the blood of
the saints and the blood of the martyrs for Jesus. For the adverse body,
inside and out, is one. Although it seems separated by place, nev-
ertheless its spirit is working in a common unity.12 For it is impos-
sible that “a prophet perishes outside Jerusalem, which kills the
prophets.”13 Thus in this sense the great-grandchildren of their
great-grandfathers are accused of having stoned Zechariah,14 al-
though they did not do it.
And seeing her, I wondered with great astonishment. [7] And the
angel said to me: Why are you astonished? I shall tell you the mystery of
the woman and of the beast carrying her, having seven heads and ten
horns. [8] The beast, which you saw, was, and is not, and is going
to arise from the abyss and go into destruction; that is, evil people
are born from evil people, so that it can be said that a beast [is
born] from a beast, or an abyss from an abyss.15 He spoke of the
never-ending coming and destruction of the beast being born
from the beast and going into destruction. When evil children
imitate the worst parents, and it happens that the parent dies,
[one] arises from the ancestor and goes into destruction just
as his parents did from whom he arose and who are no more.
Some succeed others who die, and thus those who attack the
church are never lacking.
And those dwelling on the earth, whose name is not written in the
book of life from the foundation of the world, will wonder when they see
the beast that was, and is not, and will be. This beast wonders at an-
other beast, which was and is not and is to come, but he confus-
es the understanding by using a synonym. For the beast upon
which the woman is sitting and the abyss and those dwelling on
the earth are one [and the same thing].
[9] Here is a clue [for] one who has wisdom: The seven heads are sev-
en mountains upon which the woman is sitting; and they are seven kings.
Frequently we have said that the general is shown in a certain

12. The body “inside” is a reference to the false brothers, the left part
of the bipartite body of the Lord. Although they appear to be a part of the
church, they are one with the enemy body of the devil.
13. Lk 13.33–34.
14. Cf. Mt 23.35.
15. Cf. Tyconius’s comment on Rv 1.14 (Ex. Apoc. 1.3).
 REVELATION 17.5–17.11 163
particular thing. For what every beast is, this is what the seven
16

heads are. Finally, he says that the seven heads are both seven
mountains and seven kings, that is, all people and all kings. Just
as in the seven churches named in particular he spoke of the
whole church, so also in the seven kings whom he mentioned in
particular, he shows all kings.17
[10] Five have fallen; one is; another has not yet come, and when
he comes, it is necessary that he remain a little while, that is, Gaius
Julius Caesar the first, the second Augustus, under whom the
Lord was born,18 the third Tiberius, under whom he suffered,
the fourth Claudius, under whom the famine in the Acts of the
Apostles took place,19 the fifth Galba, the sixth Nero, the sev-
enth Otho, about whom he said: He has not yet come, and when
he comes, it is necessary that he remain a little while, that is, in a fig-
ure of the revealed Antichrist; for he [Otho] reigned for three
months and six days.
[11] And the beast which was and is not, and is the eighth himself,
and is from the seventh, and goes into destruction. He shows subtly
what the other beast is, which was and is not, when he speaks
about him [saying]: and is the eighth himself. “Eighth” should be
understood not only with respect to numerical order but also
spiritually. For in the seven demons, after the first [demon went
out], he shows the perfection of the devil;20 for perfect wick-
edness is not in the seven but in the one who had the name
“Legion.”21 Therefore, in this number he shows the one body
and the perfection of adversity. Also the body of the Lord, in
this perfection of septiform grace, 22 devours its internal ene-
mies and those also who invade her lands and mountains, to
the ends of the earth, as [is said] through Micah: “The Lord,”
he said, “will shepherd his flock with strength; and they will
abound in the glory of the name of the Lord their God. Be-
cause of this he will now be magnified even to the ends of the

16. Cf. Lib. reg. 4.

17. Cf. Tyconius’s comments on Rv 1.19–20 (Ex. Apoc. 1.11); 12.3 (Ex. Apoc.
4.9–10); and 17.3 (Ex. Apoc. 6.3–4).
18. Cf. Lk 2.1–7. 19. Cf. Acts 11.28.
20. Cf. Mt 12.43–45. 21. Cf. Mk 5.9.
22. Cf. Is 11.2.
164 TY CONIUS
earth; and this will be [your] peace. When the Assyrian comes
into your land, and when he comes up into your region, seven
shepherds and eight attacks of the people will rise upon him;
and they will shepherd the Assyrian with a sword.”23 The sev-
en shepherds and eight attacks of the people are God with his
septiform body. This body has received the “inheritance of the
nations and the ends of the earth as a possession,” in which he
will shepherd the Assyrian “with an iron rod and will shatter
them like earthenware.”24
[12] And the ten horns that you have seen are ten kings. He shows
that both the heads and the horns are one [and the same thing].
For the heads and horns are both kings and kingdoms, since
neither is able to exist without the other. Accordingly the angel
shows Daniel in this number sometimes kings, sometimes king-
doms, saying: “Indeed, ten horns will give rise to ten kingdoms.”
After these “kingdoms another king will arise; he also will rise
above the other previous ones in evils.”25 He shows in the ten
kingdoms that he also indicated ten kings, that is, all [kings].26
Who have not yet received a kingdom, but receive authority as if
kings for one hour after the beast. He describes the time from the
passion of Christ up to the end, which he called an “hour.” For
an hour is sometimes the whole time, as he says in another pas-
sage: “It is the last hour.”27 Moreover, he said as if kings, because
those who are adverse to the kingdom of Christ reign as if in
dreams, as it is spoken through Isaiah: “The multitude of all
nations will be,” he said, “as one dreaming in sleep, as many as
have led an army upon Jerusalem and oppressed her. And they
will be as one who eats in dreams, and having awakened from
sleep he is hungry, and as one who is sleeping who is thirsty and
drinks, and having awakened he is still thirsty. His soul hoped
23. Mi 5.4–6. 24. Ps 2.8–9.
25. Dn 7.24.
26. Cf. Tyconius’s comments on Rv 1.19–20 (Ex. Apoc. 1.11); 12.3 (Ex. Apoc.
4.9–10); and 17.3 (Ex. Apoc. 6.3–4).
27. 1 Jn 2.18. Tyconius writes in his exposition of the fifth mystic rule, “On
Times,” that “Scripture frequently abbreviates a given time with a given num-
ber” (Lib. reg. 5.5; SC 488, 290). The present age (that is, the time from the
passion of Christ until the last day) is referred to as an hour (1 Jn 2.18), a day
(2 Cor 6.2), and a year (Is 61.2; Lk 4.19) (Lib. reg. 5.6).
 REVELATION 17.11–17.16 165
in vain. Thus will be the multitude of all nations, as many as
have led an army upon Jerusalem and upon Mount Zion.”28 If
the kingdom of the nations has always been as if in dreams,
it will be so all the more after it has been “struck on its iron
feet by the stone cut” from a mountain “without hands,” Christ,
“and crushed into dust,”29 and has been put under the feet of
the Son of Man and handed over into slavery.
[13] These have one mind. He said they have, not “they will
have.” If in this passage he were speaking about the past or
about the future, he would have said “they have had” or “they
will have.” And how they are of one mind he explained, saying:
And they give their power and authority to the beast, that is, to the
devil, whose ministers they are,30 and whose power and king-
dom is administered in them. And because it was spoken about
the present, for this reason he said “they give,” and not “they
will give.”
[14] They fight with the Lamb all the way to the end. Until the
saints come into full possession of the kingdom, they are always
opposed to the church.
And the Lamb will overcome them, since he is Lord of lords and
King of kings. And those with him are called and chosen and faithful,
that is, the church. The reason he said called and chosen is be-
cause not all of the called are chosen, as the Lord says: “Many
are called but few are chosen.”31
[15] And he says to me: Do you see these things, where the woman
is sitting? They are peoples and multitudes and nations and tongues.
[16] And the ten horns which you have seen, these hate the harlot; that
is, they hate themselves, when one encourages another to stum-
ble. Or they hate one another when no one is good to another.
And in another manner of interpreting it, each one hates him-
self, as it was said: “The one who loves iniquity hates his own
soul.”32
And they will make her desolate and naked. When people are

28. Is 29.7–8. 29. Dn 2.34.

30. Cf. 2 Cor 11.15.
31. Mt 20.16; 22.14. The false brothers in the left part of the church are
not chosen.
32. Ps 11.5.
166 TY CONIUS
abandoned by God, they, through the wrath of God, make the
world desolate, since they have been given over to it 33 and use it
in an unrighteous manner.
And they will eat her flesh and will burn her with fire, that is, ac-
cording to the Apostle, they “bite and devour one another,”34
and when they have been devoid of every good work,35 they will
be handed over to the fire of hell to be burned.
And he added the reason, saying: [17] For God has put it in
their hearts to carry out his sentence, that is, he incited them to
do the things that he decreed to inflict on the world by a just
judgment, and to have a common purpose and to give their kingdom
to the beast until the words of God are fulfilled, that is, to obey the
devil until the Scriptures are fulfilled, in which God said that
the fourth kingdom will consume the earth, as we read in Dan-
iel: “There will be a fourth kingdom upon the earth, which will
prevail over all those kingdoms; and it will devour the whole
earth and will overthrow and destroy it.”36
[18] And the woman whom you saw is the great city, which has
dominion over the kings of the earth. What the woman is, this is
what the city is, and this is what the kings of the earth are. Thus
also it was said about the church: “Come, I shall show you the
wife of the Lamb. And he showed me a city coming down from
heaven”;37 when he was describing it, he said: “And the kings of
the earth will bring their glory into it.”38 For there are two cities
in the world, one of God and one of the devil, one originating
from the abyss, the other from heaven.

Chapter Eighteen
He recapitulates from the time of future peace. [1] After these
things I saw another angel coming down from heaven having great pow-
er, and the earth was illuminated by his brightness. [2] And he shouted
loudly, saying: Babylon the Great has fallen, has fallen, and has become
the dwelling place of demons and the prison of every unclean spirit and

33. Cf. Rom 1.24, 26, 28. 34. Gal 5.15.

35. Cf. Ti 1.16. 36. Dn 7.23.
37. Rv 21.9–10. 38. Rv 21.24.
 REVELATION 17.16–18.4 167
the prison of every unclean and polluted bird. Is the ruin of one city
able to capture every unclean spirit or every unclean bird? Or,
at the time when that city falls, will the whole world be desolate
of unclean spirits and birds, and will they [only] dwell in the ru-
ins of one city? There is no city that can capture every unclean
spirit, except the city of the devil, in which every unclean thing
throughout the world dwells.
[3] Because all the nations drank from the wine of her fornication,
and the kings of the earth have fornicated with her, that is, with one
another. For not all kings are able to fornicate with one harlot.
And the merchants of the earth were made rich from the power of her
sensuality. In this passage he speaks of being rich in sins; for ex-
cess in sensuality makes people poor rather than rich.
[4] And I heard, he said, another voice from heaven, saying: Go
out from her, my people, so that you do not share in her sins and so that
you are not stricken by her plagues. Here he shows more fully that
Babylon consists of two separate parts, external and internal,39
out of which also holy people, having been clearly warned by
God, will leave, who always leave and go out from her spiritual-
ly, as was spoken through Isaiah: “Go out from her midst and
be separate, you who bear the vessels of the Lord; and touch
not the unclean thing.”40 The Apostle makes mention of this
separation, saying: “The Lord knows who are his, and let every-
one who names the name of the Lord depart from iniquity.”41
He said: So that you do not share in her sins, and so that you are
not stricken by her plagues. Although it is written: “Whenever a
righteous person dies before his time,42 he will be at rest,”43 how
can a righteous person, whom the fall of the city would kill to-

39. For Tyconius, Babylon represents not only the evil world outside the
church, but the false brothers inside the church (cf. his comment on Rv 17.6;
Ex. Apoc. 6.7).
40. Is 52.11. While the Donatists used this passage to justify their schism,
Tyconius uses it to support his teaching of a spiritual separation, which be-
comes visible only near the end of the world (Gryson, Commentaire de l’Apoca-
lypse, 193, n.10; cf. Lib. reg. 6.3).
41. 2 Tm 2.19.
42. Lat. morte praeoccupatus fuerit, literally “will have been seized before-
hand by death” (Ex. Apoc. 6.25; CCSL 107A, 210).
43. Wis 4.7.
168 TY CONIUS
gether with the impious, be a sharer in her sin unless, about
to receive the mark of the beast,44 he is inhabiting the city of
the devil when the open and celebrated “falling away”45 [takes
place]?
Go out, he said, from her, my people, so that you do not share in her
sins and so that you are not stricken by her plagues, [5] because her sins
have risen up to heaven, and God remembered her iniquities. [6] Render
to her, just as she also has rendered, and render to her double according
to her works. In the cup she has mixed, mix for her double [7] to the de-
gree she glorified herself and lived sensually, and give her great torment
and mourning. To his own people God says: Render to her just as she
also has rendered. For visible and invisible plagues go out from the
church into the world.
Since she says in her heart: I sit as a queen, and I am not a widow,
and I shall not see mourning. [8] For this reason, in one day her plagues
will come: death and mourning and famine; and she will be burned up
with fire. If she will die and be burned up in one day, what survi-
vors will mourn her death? Or how great can the famine be in
one day? But he said “day” for the short time in which they are
afflicted both spiritually and bodily.
Because the Lord God is strong who has judged her. [9] And the
kings of the earth, who fornicated with her, will weep and mourn over
her. What kings will mourn her destruction, except those who
are being destroyed themselves? For what the city is, that is
what the kings are. They mourn now, not over their sensual ex-
cess with which they sin with her, but because the profit that
they made from her has dried up.
When they see the smoke of her burning, that is, [when they see]
the evidence of her destruction, since smoke goes before fire.
For what else is that disorder of the world and its crumbling,
but the smoke of approaching hell?
[10] Standing from afar because of the fear of her punishment.
Standing from afar not in body but in soul, when each one
fears for himself what he sees another suffering through false
accusations and power.
Saying: Woe, woe, the great city Babylon, the strong city, because in

44. Cf. Rv 13.16.

45. 2 Thes 2.3.
 REVELATION 18.4–18.18 169
one hour your damnation came. The Spirit tells the name of the
city. But they mourn over the world, which was overtaken by
punishment in such a short time and whose industry all came
to an end so violently.
[11] And the merchants of the earth weep and mourn over her.
These merchants are nothing other than the city. They mourn
over her, that is, she mourns over herself, because no one buys their
merchandise any longer, [12] merchandise of gold and silver, and of
precious stone and of pearl, and of fine linen and of purple, and of silk
and of scarlet, and every citron wood and every ivory vessel, and every
vessel of very precious wood, and of bronze, and of iron and of marble,
[13] and cinnamon and spice, and incense and perfume and frankin-
cense, and wine and oil, and fine flour and grain, and oxen and cattle,
and [merchandise] of horses and of carriages, and of pigs and of souls
of humans. [14] And the fruits of the desires of your soul have gone from
you, and every luxurious thing and splendid thing have gone from you,
and you will find them no more. He spoke in a twofold manner:
that these things pass away when the world is dying; or that they
use these things, which they have overflowing in abundance,
unto their own destruction. For when the city was destroyed, he
would not have said: They have gone from you,46 but “They have
gone from her.”
[15] The merchants of these things, who were enriched by her, will
stand afar weeping and mourning and [16] saying: Woe, woe, the
great city. When the Spirit says that they were enriched by her,
he signifies the abundance of their sins.47
Clothed in fine linen and purple and scarlet, and adorned with gold
and precious stone and pearls. Is a city clothed in fine linen or
purple, and not people? And so these mourn over themselves
when the things mentioned above are taken away.
[17] Because in one hour such great riches have come to nothing. And
every sea captain, and everyone who sails in ships, and sailors, and as
many as work at sea stood from afar [18] and cried out, seeing the smoke
of her burning. Could every sea captain and sailor and as many as
work at sea have been present to see the burning of the city? But

46. Only if this second meaning applied.

47. See Tyconius’s comments on Rv 18.3 (Ex. Apoc. 6.23–24).
170 TY CONIUS
he is saying that all lovers48 of the world and workers [of iniquity]
fear for themselves, seeing the ruin of their own hope.
Saying: What is comparable to that great city? That is, the world is
never able to be restored to its previous condition.
[19] And they threw dust on their heads and cried out, weeping and
mourning: Woe, woe, that great city in which all who have ships in
the sea were enriched by her love, because in one hour she has been for-
saken. [20] Rejoice over her, you heaven and saints and apostles and
prophets, because God has executed judgment upon her. Do heaven
and the holy apostles and prophets rejoice over [only] one city?
Or is the city of Babylon the only city in the whole world that
persecutes or persecuted the servants of God, so that in her
destruction justice is rendered for all?49
[21] And a strong angel threw a stone like a great millstone and cast
it into the sea, saying: Yes, with violence the great city Babylon will be
thrown down and will not be found any longer. [22] And the sound of
harpists and musicians and trumpet players and pipers will not be heard
in you any longer. And every craftsman of every craft will not be found in
you any longer. And the sound of the millstone will not be heard in you
any longer. [23] And the sound of the bridegroom and bride will not be
heard in you any longer. He says that the jocularity of the impious
passes away and is no longer to be found.
And he added the reason, saying: Because your merchants were
the greatest people on earth, that is, because “in your life you have
received good things.”50 Because by your sorceries all nations went
astray. [24] And in her the blood of prophets and saints was found, and
the blood of all those killed upon the earth. Did the same city kill the
apostles, which also killed the prophets or all [the martyrs]? But
this is the city which Cain founded upon the blood of his broth-
er and which he called by the name of his son Enoch, that is, all
of his posterity; for seven generations of Cain are described.51

48. Lat. omnes saeculi cultores, literally “all worshipers of the world” (Ex. Apoc.
6.35; CCSL 107A, 212).
49. Tyconius does not answer the questions here because to him what has
been said about the destruction of Babylon makes sense only if the city rep-
resents the city of the devil everywhere in the world.
50. Lk 16.25.
51. Cf. Gn 4.17–22 and Tyconius’s comments on the city Cain built in the
Book of Rules (Lib. reg. 4.13.1).
 REVELATION 18.18–19.3 171
Onto the edifice of this city is poured “all the righteous blood
from the blood of righteous Abel to the blood of Zechariah,”52
that is, [the blood] of the people and of the priest “in the midst
of the temple and the altar,”53 that is, among people and priests;
for there was no other reason for the naming of the place. This
is the city that “kills the prophets and stones those sent to her.”54
This is a city that was constructed in blood, as it is written: “Woe
to those who build a city in blood and equip a city with injus-
tices. Are these things not before God?”55 And what this city is,
the same Lord proves, saying: “Therefore listen to these things,
teachers of Jacob and the rest of the house of Israel, you who
spurn justice and pervert all equity, who build Zion in blood and
Jerusalem with injustices, you who are her rulers.”56

Chapter Nineteen
[1] After these things I heard a loud sound of many people in heav-
en, saying: Alleluia! Salvation and glory and power [be] to our God,
[2] because his judgments are true and righteous. For he has judged
that great harlot, who corrupted the earth with her fornication, and he
has vindicated the blood of his servants [shed] by her hand. [3] And
again they said: Alleluia! The church says these things when the
“falling away”57 will have happened and when she is vindicated
more openly.58
And her smoke ascends forever and ever. Does the smoke of a
burned-down visible city ascend forever and ever?59 But he says
ascends, not “will ascend”; for Babylon is always falling into ruin
and is already burned up in part, as Jerusalem is crossing over
into paradise, as the Lord shows in the pauper and the rich
man.60
52. Mt 23.25. 53. Mt 23.37.
54. Ibid. 55. Hab 2.12–13.
56. Mi 3.9–11. 57. 2 Thes 2.3.
58. Tyconius argues that Rv 18 is about the final, universal judgment of
the enemy body of the devil, which includes the final separation of the left
and right parts of the church. Thus the true saints of the vindicated right part
rejoice in Rv 19.
59. The negative answer supports his interpretation of Babylon as not one
literal city.
60. Cf. Lk 16.19–31.
172 TY CONIUS
[4] And the twenty-four elders and four living creatures fell down
and worshiped God, who is sitting upon the throne, [and they were]
saying: Amen! Alleluia! [5] And a voice went out from the throne, say-
ing: Give praise to our God, all you his servants and you who fear him,
small and great. [6] And I heard as if the sound of many people and as
if the sound of many waters and as if the sound of strong peals of thun-
der, saying: Alleluia! For the Lord our God the almighty has reigned.
[7] Let us rejoice and exult and glorify his name; for the marriage sup-
per of the Lamb has come, and his Bride has made herself ready. The
Bride of the Lamb is the church.
[8] And it was given to her that she should be clothed in clean fine
linen; for the linen is the righteous deeds of the saints. It is given to her
to be clothed with her deeds, as was written: “Let your priests
be clothed with righteousness.”61
[9] And he says to me: Write, “Blessed [are] those who have been
invited to the marriage supper of the Lamb.” And he says to me: These
are the true words of God. [10] And I fell at his feet to worship him,
and he says to me: See that you do not do this. I am your fellow servant
and [the fellow servant] of your brothers having the testimony of Jesus.
Worship God. For the testimony of Jesus is the spirit of prophecy. He
had said above: “I am the first and the last,”62 but now he says:
I am your fellow servant and [the fellow servant] of your brothers. He
shows that the angel was sent “in a figure”63 of the Lord and
of the church. For at the end [of the Apocalypse] he says: “I,
Jesus, have sent my angel to testify to you these things in the
churches.”64

61. Ps 132.9. 62. Rv 1.7.

63. 1 Cor 10.6. 64. Rv 22.16.
TYCONIUS
REVELATION 00.00–00.00

B O OK S E V E N

Chapter Nineteen, continued

E R ECAPIT UL AT ES more briefly from the passion of
the Lord. [11] And I saw heaven opened, and behold, a white
horse. And its rider is called Faithful and True, and in righ-
teousness he judges and wages war. [12] Moreover, his eyes [were] as a
flame of fire, and upon his head there were many diadems. For in him is
the multitude of those crowned.
Having a name written, which no one knows except him himself,
both himself and the entire church that is in him.1
[13] And [he was] clothed with a robe sprinkled in blood. The robe
of Christ is the church, which he put on; she is spotted with the
blood of her sufferings.
[14] And his name is called the Word of God, and the armies which
are in heaven followed him in white robes; that is, the church, in
bodies made white, imitates him and follows his footsteps, 2 as it
was written above: “These are they who follow the Lamb wher-
ever he goes.”3
Clothed in clean white linen, which he defined as the “righteous
deeds of the saints.”4
[15] And from his mouth proceeds a sharp two-edged sword, that with
it he may smite the nations. And he will shepherd them with an iron rod.
And he treads the winepress of the indignation of the wrath of almighty
God. For he treads even now, until he treads “outside the city.”5
[16] And he has a robe and upon his thigh a name written: King
of kings and Lord of lords. This is a name that none of the proud
knows, since the church, by serving, reigns in Christ and rules

1. Cf. Lib. reg. 1. 2. Cf. 1 Pt 2.21.

3. Rv 14.4. 4. Rv 19.8.
5. Rv 14.20.

173
174 TY CONIUS
as a lord over those who are lords.6 Moreover, his thigh is his
posterity, as [in the passage]: “A ruler will not cease from the
thighs of Judah.”7 And Abraham, so that his posterity would not
be mixed with foreign nations, uses his thigh as a third witness
between him and his servant.8
[17] And I saw an angel standing on the sun, that is, the preach-
ing in the church. And he shouted in a loud voice, saying to all the
birds that fly in the midst of heaven. Depending on the passage,
we interpret birds or animals as either those who are good or
those who are bad, as [in the passages]: “The beasts of the field
will honor me,” and: “The lion from the tribe of Judah.”9 There-
fore, in this passage he calls the churches birds that fly in the
midst of heaven, which, gathering into one body,10 he had called
“an eagle flying in the midst of heaven.”11
[18] Come, gather together for the great supper of God, that you may
eat the flesh of kings, and the flesh of tribunes and the mighty, and
the flesh of horses and those sitting upon them, and the flesh of all the
free and slaves, and the small and the great. The church consumes
all these spiritually, while she is consumed, as the Lord says
through Isaiah: “Come near, nations, and listen, rulers. Let the
earth hear and those who dwell in it, that the indignation of the
Lord is upon all nations, and wrath will come upon their num-
ber to destroy them and to deliver them to slaughter. Moreover,
their wounded will be cast forth for dead, and their stench will
rise up, and the mountains will be filled with their blood. And
heaven will be rolled up like a scroll, and all the stars will fall
like leaves from the vine, because the sacrifice of the Lord [will
be] in Bozrah and a great slaughter in Edom. And the strong
will be overthrown with them, both the rams and bulls. And
the land will become drunk from their blood and will be fat-
tened by their fat. For [it is] a day of the Lord’s judgment and a

6. Following the logic of the first mystic rule, Tyconius argues that the
church also is a king of kings and lord of lords.
7. Gn 49.10.
8. Cf. Gn 24.2.
9. Is 43.20; Rv 5.5. For Tyconius, these two passages are examples of refer-
ences to animals as symbolic of those who are good.
10. Cf. Mt 24.28.
11. Rv 8.13.
 REVELATION 19.16–19.21 175
year of recompense of the cause of Zion. And her streams will
be turned into pitch and brimstone, and her land will be burn-
ing as pitch night and day. It will not be quenched for all time,
and her smoke will ascend upwards forever.”12 He shows what
Edom and Bozrah are, saying: “For [it is] a day of the Lord’s
judgment and a year of recompense of the cause of Zion,” but
that Zion which is built in blood.13 In addition he showed that
Edom and Bozrah are in all nations; for he said above: “Come
near, nations, and listen, rulers. Let the earth hear and those
who dwell in it, that the indignation of the Lord is upon all
nations,” but afterward he says that the sword of the Lord is
descending14 for slaughter on Edom and Bozrah, that is, on evil
brothers who are deceptive15 in Zion, as it is written that the
people of God drink the blood of the enemy.16
[19] And I saw the beast and the kings of the earth and their armies,
that is, the devil and his people, gathered together to make war with
the one sitting on the horse and with his army, that is, with Christ
and the church.
[20] And the beast was seized together with that false prophet, who
had performed signs in his sight, with which he deceived those receiving
the mark of the beast and worshiping his image. These two were cast
alive into the lake of fire burning with brimstone. He divided the one
body into parts, that is, the people and bishops,17 whom the
Lord will find alive on the day of judgment.
[21] But the rest were killed with the sword proceeding from the mouth
of the one sitting upon the horse. And all the birds were filled from their
flesh. Above he said to the birds: “Come, gather together for the
great supper of God, that you may eat flesh,”18 but here he says:
12. Is 34.1–4, 6–10. 13. Cf. Hab 2.12.
14. Cf. Is 34.5.
15. Lat. qui se Sion mentiuntur, referring to those who deceive themselves or
speak deceptively or engage in lying (Ex. Apoc. 7.9; CCSL 107A, 217). Tyconius
argues in the Book of Rules: “whenever he names Edom, Temen, Bozrah, Seir,
he is signifying the evil brothers; they are Esau’s possession” (Lib. reg. 4.19.2;
Babcock, 87; SC 488, 268).
16. Cf. Nm 23.24.
17. For Tyconius the false prophet represents the bishops of the body of the
devil. See his comments on Rv 9.10 (Ex. Apoc. 3.35), 13.15 (Ex. Apoc. 4.43), and
16.13 (Ex. Apoc. 5.41).
18. Rv 19.17–18.
176 TY CONIUS
All the birds were filled from their flesh. In every time the church
consumes the flesh of her enemies, and it is consumed by them.
Moreover, in the resurrection, she will be filled19 from the vin-
dication of their carnal action, as it is written: “Their worm will
not die, and their fire will not be extinguished, and they will be
for a spectacle for all flesh.”20 Moreover, after the coming of the
Lord and condemnation of the beast, who will be killed with the
sword [to be] consumed by the aforementioned birds, when at
that time bodies rise so that humans, whole,21 may be judged?22

Chapter Twenty
He recapitulates from the beginning. [1] And I saw another an-
gel coming down from heaven. He speaks of the Lord Jesus Christ
in his first coming.
Holding the key of the abyss, that is, [restraining] the power of
evil people, and a large chain in his hand. God gave this power to
his people.
[2] And he took hold of the dragon, the ancient serpent, who is the
devil and Satan, and he bound him for a thousand years, surely in
his first coming, as he himself says: “Who is able to enter into
the house of a strong man and steal his vessels, unless he first
binds the strong man?”23 He said a thousand years as a part for
19. Filled with knowledge or joy. Primasius of Hadrumetum understood
that the saints will be filled with the full knowledge of the righteousness of
God’s judgment (Commentary on the Apocalypse 19.21; CCSL 92, 270–71; cited
in Revelation, trans. and ed. William C. Weinrich, Ancient Christian Commen-
tary on Scripture [Downers Grove, IL: InterVarsity Press, 2005], 319), where-
as Bede saw it as a filling with joy and cited Ps 58.10: “The righteous person
will rejoice when he sees the vengeance” (Exposition of the Apocalypse 19.20–21;
CCSL 121A, 503; Weinrich [ACT], 177).
20. Is 66.24.
21. Lat. integri, meaning that in the resurrection our whole person, body
and soul, will stand for the Last Judgment, after which no one will any lon-
ger be killed with the sword or be consumed by birds (Ex. Apoc. 7.12; CCSL
107A, 218). This may be a rhetorical question directed against chiliasts who
believed, on the basis of Rv 20.9, that long after the Lord’s Second Coming, at
the end of the earthly millennium, humans would still be killed.
22. With this rhetorical question Tyconius shows that this is best interpret-
ed as occurring in the church in every time.
23. Mt 12.29.
 REVELATION 19.21–20.4 177
the whole, that is, the remainder of the thousand years of the
sixth day, in which the Lord was born and suffered.24
[3] And cast him into the abyss; that is, he shut him out of the
hearts of believers [and cast him] into evil people. He also
showed this visibly when he shut him out of humans and [cast
him] into pigs.25
And he confined [him] and set a seal upon him, that he should not
deceive the nations any longer, up to [the time] when the thousand years
are finished. He prohibited him from deceiving the nations, but
those [in the nations] who have been destined unto life,26 whom
previously he had deceived so that they would not be reconciled
to God.27
After these things it is necessary for him to be loosed for a short time,
that is, in the time of Antichrist, when the “man of sin”28 will
have been revealed and will have received all power for perse-
cuting, power such as he never had from the beginning.29
[4] And I saw thrones and those sitting upon them, and judgment
was given to them. And [I saw] the souls of those slain for the testimony
of Jesus and for the word of God. And all these who did not worship the
beast nor his image and did not receive the mark upon his forehead or
upon his hand, lived and reigned with Christ for a thousand years. The
church, which will sit with Christ upon twelve thrones for the
purpose of judging, now sits judging, as it is written: “Now the
saints are judging the world.”30 And the Lord, when he promised

24. Here Tyconius is reiterating a common interpretation of the Fathers,

based on Gn 1.3–31, Ps 90.4, Ezek 4.6, and 2 Pt 3.8, that the time allotted to
the world by God was indicated figuratively in the days of creation, and that
each day corresponded to a thousand years. See, for example, Epistle of Barna-
bas 15 (ANF 1.146); Irenaeus of Lyons, Against Heresies 5.28 (ANF 1.557); Hip-
polytus, Commentary on Daniel 4.23 (Schmidt, 139–40); among many others.
For Tyconius Christ was born in the sixth day, and his Second Coming will in-
augurate the eternal Sabbath; however, he does not understand the thousand
years to be a literal designation of time. It is a part representing the whole
time (i.e., synecdoche) between the first advent of Christ, when the devil was
bound, and Christ’s Second Advent.
25. Cf. Mt 8.31–32.
26. Cf. Acts 13.48. For Tyconius, “nations” (gentes) in this passage is also a
synecdoche, a figure of the elect in all nations.
27. Cf. 2 Cor 5.18–19. 28. 2 Thes 2.3.
29. Cf. Mt 24.21. 30. 1 Cor 6.2.
178 TY CONIUS
this authority to his own, said this: “You who have followed me,
in the generation to come when the Son of Man will have sat
down on the throne of his glory, you will also sit upon twelve
thrones judging the twelve tribes of Israel.”31 Moreover, the Son
of Man is now sitting on the throne of his glory, from which he
was glorified by the Lord. Into his body is added all of the saints,
“the generation to come,”32 and it sits “at the right hand of pow-
er,” judging through its head.33 The Lord spoke about the pres-
ent, not about the future; for he did not say “you will sit and you
will judge,” but “you will sit judging.” Moreover, if he had seen
thrones in the Last Judgment, he would not have said souls; for
at that time they will be with their bodies. But he now says that
he had seen them sitting upon thrones. He says and the souls of the
slain that he might show both the living and the dead. All these,
he says, lived and reigned with Christ for a thousand years. He rightly
said all, both those living presently and the souls of the saints.
He said they reigned in the perfect tense,34 just as in: “They di-
vided my garments among themselves”;35 for he is going to say
[later]: “They will reign.”36
[5] So that he might show what these thousand years are, he
said: This is the first resurrection, indeed in which we rise through
baptism, as the Apostle says: “If you have been raised with
Christ, seek the things which are above”;37 and again: “Living as
[those who have been raised] from the dead.”38 For sin is death,
as the same Apostle says: “When you were dead in your sins and
trespasses.”39 Just as the first death is in this life through sin, so
also the first resurrection is in this life through the forgiveness
of sins.

31. Mt 19.28.
32. Ibid.
33. Mt 26.64. Cf. Tyconius’s comments on Rv 4.4 (Ex. Apoc. 2.5).
34. Lat. pro perfecto, or “for completed action” (Ex. Apoc. 7.19; CCSL 107A,
219).
35. Ps 22.18.
36. Rv 20.6. Thus Tyconius argues that the vision of Rv 20 signifies the
present reign of the church with Christ, not a future reign in a millennial
kingdom (contra Victorinus, In Apoc. 20.1–2).
37. Col 3.2. 38. Rom 6.13.
39. Eph 2.1.
 REVELATION 20.4–20.9 179
[6] Blessed and holy is the one who has a part in the first resurrec-
tion, that is, the one who will have preserved that which was born
anew. In him the second death has no power, that is, eternal torments.
But they will be priests of God and of his Christ, and they will reign
with him for a thousand years. The Spirit reiterates, when he was
writing these things, that the church will reign for a thousand
years, that is, up to the end of the world. Accordingly it is shown
that there should be no doubt about the eternal reign, when
even in the present age the saints reign.
[7] And when the thousand years will have ended, Satan will be
loosed from his prison. He says “ended” as a part from the whole.
For he will be loosed so that there remain the three-and-a-half
years of the last contest. But besides this trope,40 it is rightly
called “the end of time.” For what remains should not be thought
of as short, since the seven hundred41 and however many years
that God has willed are called an “hour” by the Apostle.42
[8] And he will go out to deceive the nations which are in the four
corners of the earth, Gog and Magog—he speaks of the whole from
a part43 —and he will gather them to war, whose number is as the
sand of the sea. [9] And they ascended unto the height of the earth and
surrounded the camp of the saints and the beloved city, that is, the
church. This is what he said above, about those gathered unto
Armageddon.44 For they will not be gathered from the four cor-
ners of the earth into one city, but in these four corners each
nation will be gathered for siege of the holy city, that is, for
persecution of the church.45
40. That is, synecdoche.
41. If in fact the word septingenti, “seven hundred,” correctly reflects Ty-
conius’s commentary (Ex. Apoc. 7.23; CCSL 107A, 220). It does not appear in
Caesarius, Primasius, or Beatus, but only in Bede, who wrote in the early de-
cades of the eighth century. Faith Wallis does not see Bede’s inclusion of “sev-
en hundred” years in this comment as a quotation from Tyconius, but rather
sees it as evidence that Bede was writing about the year 701. See Faith Wallis,
trans., Bede. Commentary on Revelation, Translated Texts for Historians 58 (Liv-
erpool: Liverpool University Press, 2013), 50.
42. Cf. 1 Jn 2.18.
43. By means of synecdoche, Gog and Magog represent all nations.
44. Cf. Rv 16.16.
45. Tyconius offers a similar interpretation in his comments on Rv 16.14
(Ex. Apoc. 5.43).
180 TY CONIUS
And fire from God descended from heaven, that is, from the church,
and consumed them. This is the fire that came out from the mouth
of the witnesses and consumed their enemies.46 For on the last
day he will not rain fire upon them,47 but he will cast into eternal
fire those gathered before him and judged.
[10] And the devil, who deceives them, was cast into the lake of
fire and brimstone, where both the beast and the false prophet will also
be punished day and night forever and ever. He subtly troubles the
understanding when it is thought that the devil is cast into the
lake of fire after the beast and the false prophet, when above
he had said that they alone were condemned.48 He speaks of
the condemnation of the beast and the false prophet, that is,
[the condemnation] of every beast and of the entire beast, [as
occurring] after the thousand years. For from the time when
the Lord suffered, the beast and the false prophet die and are
cast into fire, from the coming of the Lord up to when the
thousand years are finished. At that time also the devil himself
will be punished, where also all whom he sent beforehand [will
be punished].
[11] He recapitulates and is going to speak about the same
judgment. And I saw a great and white throne, and one sitting upon
it, from whose face earth and heaven fled. And no place was found for
them. [12] And I saw the dead, great and small, standing before the
throne, and books were opened. And another book was opened, which is
the book of the life of every person. He calls the Testaments of God
opened books; for the church will be judged according to both
Testaments. He calls the remembrance of our deeds the book of
the life of every person, not that the [all-] knowing One has a book
for remembering things hidden.49
And the dead were judged from the things that were written in the
books, according to their deeds; that is, they were judged from the
Testaments according to what they did or did not do out of them.
[13] And the sea gave up its dead, the people that he will find
living here; these are the dead of the sea. And death and hell gave

46. Cf. Rv 11.5. 47. Cf. Gn 19.24.

48. Cf. Rv 19.20.
49. Tyconius, affirming divine omniscience, is saying that it is not as if God
forgot something and needed a book to recall something to his memory.
 REVELATION 20.9–21.6 181
up their dead. These are the people who [have already died and]
been buried.
[14] And death and hell were cast into the lake of fire. He speaks
of the devil50 and his people. [15] And if anyone was not found
written in the book of life, that is, anyone who was judged by God
as not being alive, he was cast into the lake of fire. This is “the sec-
ond death.”51

Chapter Twenty-One
[1] And I saw a new heaven and a new earth. For the first heaven
and the first earth have gone away. And the sea is no more. [2] And
I saw the holy city, new Jerusalem, coming down from heaven from
God, prepared as a bride adorned for her husband. [3] And I heard a
loud voice from heaven, saying: Behold, the tabernacle of God is with
men; and he will dwell with them, and they will be his people, and God
himself will be with them as their God. [4] And he will wipe away every
tear from their eyes, and there will no longer be death, and there will no
longer be pain. The first things have passed away. He calls this “Jeru-
salem” the church, by recapitulating from the passion of Christ
up to the day on which she rises and, having triumphed with
Christ, she is crowned in glory. He mixes each time together,
now the present, now the future, and declares more fully when
she is taken with great glory by Christ and is separated from
every incursion of evil people.52
[5] And the one sitting upon the throne said: Behold, I make all
things new. And he says: Write, for these words are faithful and true.
[6] And he said to me: I am the alpha and the omega, the beginning
and the end. To one who thirsts I shall give freely from the fountain of
the water of life; that is, to the one desiring [I shall give] remis-
sion of sins through the font of baptism.

50. For a similar interpretation of “death” as the devil, see Tyconius’s com-
ments on Rv 1.12–13 (Ex. Apoc. 1.2).
51. Rv 21.8.
52. Tyconius interprets the visions of Rv 21 and 22 as signifying both pres-
ent and future realities, because the Spirit “mixes each time together, now the
present, now the future.” Tyconius identifies such mixing of times in his com-
ments on Rv 2.21 (Ex. Apoc. 1.27), 5.5 (Ex. Apoc. 2.21), and 11.9 (Ex. Apoc. 3.73)
(cf. Lib. reg. 6.3).
182 TY CONIUS
[7] The one who overcomes will possess these things, and I shall be
his God and he will be my son. [8] Moreover, for the cowardly and un-
believing and abominable and murderers and sorcerers and worshipers
of idols and all liars, [their] part will be in the lake burning with fire
and brimstone, which is the second death. [9] And one of the seven
angels having seven bowls full of the last seven plagues came and spoke
with me, saying: [10] Come, I shall show you the Bride, the wife of the
Lamb. And he took me in spirit upon a high and great mountain. He
calls Christ a “mountain.”53
And he showed me the holy city, Jerusalem, coming down from heav-
en from God. This is the church, the “city set on a hill,”54 the
Bride of the Lamb. The church is not one thing and the city
another; and he calls this city the Bride of the Lamb.55 From
this it is clear that it is the church.
[11] He describes it in this manner, saying: Having the glory of
God. Its brilliance [was] similar to a very precious stone, as to a stone
like crystal. The very precious stone is Christ.56
[12] Having a great and high wall, having twelve gates, and above
the gates twelve angels and names written, which are the names of
the twelve tribes of Israel. He shows that the twelve gates are the
twelve patriarchs from whose stock the whole nation of the Is-
raelites in particular was descended, and out of which, accord-
ing to the Apostle, “a remnant was saved through the election
of grace.”57 Moreover, in the twelve angels he shows the oneness
of the entire people, which consists of bishops and laity.

53. Tyconius considers the meaning of biblical referents to mountains in

the Book of Rules. “Mountain” sometimes refers to the Lord’s body (Lib. reg. 1.4,
where Tyconius comments on Dn 2.34–35, and Lib. reg. 7.4, where he cites Ps
2.6–7, Is 14.25, Ps 72.3, Ps 114.4, Zec 2.13, Is 5.6, Ps 97.2, and Jl 3.17; cf. Lib.
reg. 4.19), sometimes it refers to the enemy body (Lib. reg. 7.4, where Tyconius
comments on Is 14.12–14 and cites Pss 18.7 and 46.2), and sometimes it refers
to either Christ or the church (Lib. reg. 7.15–16, where he comments on Ezek
28.14–18).
54. Mt 5.14.
55. As Caesarius of Arles (d. 542), who quoted Tyconius on this passage,
explained: “For were the church one [thing] and the city coming down from
heaven another, there would be two brides, which is altogether not possible”
(Exposition of the Apocalypse, Homily 19; Weinrich [ACT], 106).
56. Cf. 1 Pt 2.6.
57. Rom 11.5.
 REVELATION 21.7–21.20 183
[13] On the east three gates, on the north three gates, on the south three
gates, on the west three gates. Throughout the four parts of the city
the gates are said to be threefold in number because throughout
the four parts of the world the mystery of the Trinity is preached
in the church.
[14] And the wall of the city has twelve foundations, and upon them
are the names of the twelve apostles of the Lamb. What the gates are,
this is what the foundations are; what the city is, this is what the
wall is.
[15] And the one who was speaking with me had a golden measur-
ing reed, that he might measure the city and its gates and its walls.
In the golden reed he shows the people of the church, fragile
indeed but golden, as the Apostle says, possessing “treasure in
earthen vessels.”58
[16] And the city was built in a square, and its length is as long as
its width. And he measured the city: twelve stadia. Its length and width
and height are equal. [17] And he measured its wall: one hundred and
forty-four cubits in the measure of man, which is that of an angel. [18]
And the material of the wall and the city [was] pure gold like clear
glass. The church is golden because her faith shines like gold,
just as the seven golden candlesticks59 and the golden altar60
and the golden bowls 61 [represent the church]. Moreover, he
related glass to the faith of the true [saint], because [with glass]
what is seen on the outside is also what is on the inside, and
there is no pretense and nothing that is hidden from view in
the saints of the church.62
[19] The foundations of the wall of the city [were adorned] with
every precious stone: the first foundation jasper, the second sapphire,
the third chalcedony, the fourth emerald, [20] the fifth sardonyx, the
sixth sardion, the seventh chrysolite, the eighth beryl, the ninth topaz,
the tenth chrysophrase, the eleventh hyacinth, the twelfth amethyst. He
wanted to name the diversity of gems in the foundations for
58. 2 Cor 4.7.
59. Cf. Tyconius’s comments on Rv 1.12, 20.
60. Cf. Tyconius’s comments on Rv 9.13.
61. Cf. Tyconius’s comments on Rv 15.7.
62. The hypocrites in the left part of the bipartite body shine with a
counterfeit splendor. Rv 21.18 signifies the purity and integrity of the Bride’s
adornment.
184 TY CONIUS
this reason, so that he might show the gifts of diverse graces
that were given to the apostles, as was spoken about the Holy
Spirit: “Distributing to each one as he wills.”63
[21] And the twelve gates [were] twelve pearls, and each gate in par-
ticular was of one pearl; that is, in each apostle is Christ, who is a
precious pearl.64 And the street of the city [was] pure gold like clear
glass, that is, all the people of the church.
[22] And I did not see a temple in it; for its temple is the Lord God
almighty, since the church is in God and God is in the church.
[23] And the Lamb and the city—the Lamb and the city are the
church—has no need of the sun or moon to shine on it, because the
church is not ruled by the light or “elements of the world,”65 but
by Christ, the eternal sun,66 she is guided through the darkness
of the world.
For the glory of God has illumined it, and its light is the Lamb, as
he himself said: “I am the light of the world”;67 and again: “I
am the true light that lightens every person coming into this
world.”68
[24] And the nations will walk by its light even to the end, and
the kings of the earth bring their glory into it. Here he calls the chil-
dren of God “kings.”69
[25] And its gates will not be closed by day, and there will be no
night there for eternity. [26] And they will bring the glory and honor
of the nations, surely of believers in Christ, into it.
[27] And everything unclean and [everyone] practicing abomina-
tion and falsehood will not enter into it, but only those written in the
book of life. He describes the church of the future time when,
with the wicked already separated from the midst,70 only the
good will reign with Christ.

Chapter Twenty-Two
[1] And he showed me a river of the water of life [shining] as crystal,
going out from the throne of God and of the Lamb [2] in the midst of

63. 1 Cor 12.11. 64. Cf. Mt 13.46.

65. Gal 4.3; Col 2.20. 66. Cf. Mal 4.2.
67. Jn 8.12. 68. Cf. Jn 1.9.
69. Cf. Rv 1.5, 5.10. 70. Cf. 2 Thes 2.7.
 REVELATION 21.20–22.5 185
its street. He showed the fountain of baptism in the midst of the
church coming from God and Christ. For how wonderful can
a city be, if a river flows down through the midst of its street to
the impediment of those living there?71
And on each side of the river is the tree of life, bearing twelve [kinds
of ] fruits, yielding its fruit throughout each of the months. For through
the teaching of the twelve apostles the cross of Christ bears fruit
in every time. And the leaves of the tree [were] for the healing of the na-
tions. It shows where and what this city is; for some of the nations
will not be healed after the end of the world.72
[3] And there will no longer be any weeping. Thus also in Num-
bers it was predicted: “There will be no weeping in Jacob, nor
will sorrow be seen in Israel. The Lord his God [will be] with
him, the distinguished deeds of their princes [will be] among
them, God, who brought them out of Egypt, as with a glory
unique to him,”73 neither will there be infirmities in Jacob and
Israel. For he continues and says: “For there will be no augury
in Jacob, nor divination in Israel.”74 Surely in the church there
will be no idols, because “the night,” the devil, “is far spent,”
and the ignorance of blindness has passed, and “the day,”
Christ, “is at hand.”75 And the throne of God and of the Lamb will be
in it, surely now and forever.
[4] And his servants will serve him, and they will see his face, simi-
larly from now and forever, as the Lord says: “The one who sees
me sees the Father also”; and: “Blessed are the pure in heart,
for they will see God.”76
[5] And his name [will be] on their foreheads, and there will be no
more night. And they will not need the light of a lamp and the light of
the sun, because the Lord God will illuminate them. And they will reign
forever and ever. All these things began from the passion of the
Lord.77

71. In this rhetorical question, Tyconius gives a reason why the city should
not be interpreted as a literal city, but as the church.
72. This comment supports Tyconius’s view that the new Jerusalem is not
merely an eschatological city, as the chiliasts thought, but the church from the
time of the passion of Christ to eternity.
73. Nm 23.21–22. 74. Nm 23.23.
75. Rom 13.12. 76. Jn 14.9; Mt 5.8.
77. Cf. Tyconius’s comment on Rv 21.4 (Ex. Apoc. 7.31).
186 TY CONIUS
[6] And he said to me: These words are faithful and true. And the
Lord of the spirits of the prophets sent his angel to show his servants
what must take place quickly. [7] Behold, I am coming quickly. Blessed
is the one who keeps the words of the prophecy of this book. [8] And
when I had heard and had seen him, I fell down, that I might worship
at the feet of the angel who was showing me these things. [9] And he
said to me: I am your fellow servant and [the fellow servant] of your
brothers who keep the words of this book. Worship the Lord. He repeat-
ed what he had said above.78
[10] And he said to me: Do not seal up the words of the prophecy of
this book; for the time is near. [11] One who is unrighteous, let him act
unrighteously still; and one who is filthy, let him be filthy still. These
are the ones because of whom he had said: “Seal up the things
which the seven peals of thunder spoke.”79 And let the righteous
practice righteousness still; and let the one who is holy be holy still.
These are the ones because of whom he said: Do not seal up the
words of the prophecy of this book.
[12] Behold, I am coming quickly, and my reward [is] with me, to
render to each one just as his work will be. [13] I am the alpha and the
omega, the first and the last, the beginning and the end. [14] Bless-
ed are they who keep my commandments, that they may have the right
of the tree of life, and may enter through the gates into the holy city.
The saints themselves are the gates, and they themselves the
church, and they themselves the holy city, Jerusalem. Through
these gates no falsehood enters, because they are closed to li-
ars. The book is sealed up for these, about whom he continues
and says: [15] Outside [are] dogs and sorcerers and fornicators and
murderers and worshipers of idols and everyone who loves and practices
falsehood.
[16] I, Jesus, have sent my angel to testify to you of these things in
the churches. I am the root and offspring of David, the bright morn-
ing star. [17] And the Bridegroom and the Bride say: Come!—surely
Christ and the church. And the one who hears, let him say: Come!
And the one who thirsts, let him come; and the one who wishes, let him
receive the water of life freely, that is, baptism.
[18] I testify to everyone hearing the words of the prophecy of this

78. Cf. Rv 19.10.

79. Rv 10.4.
 REVELATION 22.6–22.20 187
book: If anyone adds to them, God will add upon him the plagues writ-
ten in this book. [19] And if anyone takes away from the words of this
prophecy, God will take away his part from the tree of life and from the
holy city, which belong to the things described in this book. [20] The
one who testifies says these things. He said these things because of
those who falsify, not because of those who simply say what they
believe, 80 who in no way have altered the prophecy.
The Lord says to them: Surely I am coming quickly. And they
say to him: Come, Lord Jesus Christ.

80. Lat. sentiunt, or “feel” or “think,” meaning those who interpret the
book (Ex. Apoc. 7.58; CCSL 107A, 228).
INDICES
General Index
General Index

G E N E R A L I N DE X

Abel, 43, 171 113n129, 130; image of, 131, 137,

abomination, abominations, 54, 79, 143; from the land, 18, 125; mark
161, 182; of desolation, 14, 17, 76 of, 19, 150, 155, 168; from the sea,
141n2, 157–58 18, 125, 130, 134
Abraham, 10–11, 57 beasts, 36–37, 75–76
abyss, 17n55, 19, 30, 95, 99, 113, 130, Beatus of Liébana, 4–5, 27, 179
162, 166, 176 bishops, 18–19, 39, 48, 50, 60, 64,
Adam, 42–43, 66 73, 98, 102, 131, 134–36, 153, 175,
Africa, 3, 14, 55n195, 56, 76, 96, 182
97n47, 99, 108, 115n142, 141 blessing, 66, 68, 70–71, 86, 112, 154
altar, 22, 77, 81, 90–91, 99, 109, blood, 29, 43, 63, 69, 72–73, 77–78,
120–21, 145, 152, 171, 183 87, 93, 100, 111–12, 118, 128, 147,
angel, angels, 21, 33–41, 44–45, 150–52, 155–56, 158, 161–62,
47–48, 52–56, 59–60, 67, 70, 73, 170–71, 173–75
82–86, 90–95, 99–101, 103–11, book of life. See life
113, 116, 118–20, 124–25, 127–28, Bosor, 100
131, 136, 141–45, 147–53, 157, bowls, 16, 20–23, 69, 111, 149–53,
160, 162, 164, 166, 170, 172, 174, 157, 160, 182–83
176, 182–83, 186 Bozrah, 174–75
Antichrist, 14n47, 20–21, 56, 76,
138, 163. See also enemy body Caesar, 19, 123, 132n76, 149, 163
apostles, 33–34, 40, 42, 44, 64, 68, Caesarius of Arles, 4, 179n41,
73–74, 121, 170, 183–85 182n55
Armageddon, 157, 179 Cain, 42n17, 43, 170
Augustine, 3–4, 140n127 chiliasm, millenarianism, 4,
113n129, 123n17, 124n21, 130,
Babylon, 15, 100, 141–42, 158, 135, 139n118, 143, 162, 172,
160–61, 166–67 176–77, 176n21, 185n72, 186–87
Balaam, 46 Christ, Jesus, 9–10, 13–16, 18–21,
Balak, 46 23, 27–28, 31–33, 35, 37–39, 42,
baptism, 47, 58, 62, 64, 70, 73, 148, 44, 49n171, 50, 51n176, 52–56,
154 59n215, 60–65, 67–72, 74, 79–80,
beast, 18–19, 21, 30, 102, 112–13, 83, 84n166, 85, 87–89, 91n5,
130–32, 133n88, 134–39, 143, 148, 92n12, 94, 95n38, 99, 106n100,
150–51, 153, 155, 160–66, 168, 107, 108n107, 112, 116, 119,
175–77, 180; from the abyss, 30, 121–40, 142–44, 146–49,

191
192 General Index
Christ, Jesus (cont.) 54n191, 58n208, 93n22, 97n43,
153, 155, 161n10, 164–65, 173, 129n58, 129n59, 133n87, 134n89,
175–79, 181–82, 184–87; and the 138n112, 145n24, 171n58
church, 9, 30n27, 64, 68, 70, 121 city, 12, 17, 21–22, 59, 64, 109,
131n72, 175, 178, 186; continual 110n111, 113–14, 116–17, 142–43,
coming, 9–10, 118n155, 122n8, 146, 157, 166–71, 173, 179, 181–86
123, 124n21; cross of, 41, 63, 185; commandment, commandments,
first coming, 19, 59n215, 84n166, 10, 29–30, 41n106, 47, 49, 60, 118,
90, 92n12, 119–20, 176, 177n24, 130, 143
180; nativity, 16, 61,120, 123n17, crown, crowns, 45, 57, 58n208, 63,
124n21, 148; second coming, 66, 70–71, 98, 121, 144
19–21, 84n166, 103, 107, 116,
133n87, 155, 176, 177n24; suffer- David, 12, 51, 55, 66–67, 95, 112,
ing of, 23, 31. See also Son of God; 121, 126, 158, 186
Son of Man day, days, 13–15, 19, 21–22, 29, 30–
Christian, Christians, 20, 44, 32, 44–46, 49, 51, 57n204, 59, 66,
55n195, 59, 102, 109n109, 68, 74n82, 79–81, 87, 94, 100–101,
115n142, 118n156, 122–23, 106, 109–11, 114, 116–17, 120,
138n112, 155n98, 158 122–23, 127, 180–81, 184–85; last,
Christianity, 50, 102 9, 57n204, 74n82, 96n39, 158,
church, 3–4, 9–23, 27, 28–34, 36–78, 164n27, 180; one thousand two
81–115, 117–50, 152–54, 257–58, hundred and sixty, 44, 109–10,
162–63, 165–68, 171–86; bipartite 114, 127, 130; six, 49, 163; ten, 13,
body, 7–8, 11–12, 14–17, 19–20, 45; third, 123
22, 27n3, 39n99, 40n101, 41n111, death, 11, 29, 33, 36, 43, 45, 50–53,
42, 47n163, 48, 49n171, 52n181, 65, 72, 74–76, 92n12, 97, 103,
60n270, 72n65, 82, 93n22, 113n129, 115n142, 117, 119n161,
94n30, 97n43, 100n65, 109n108, 124, 128, 132, 144, 149, 151, 158,
114n134, 117n150, 117n155, 121, 167n42, 168, 178–82
123n15, 129n58, 133n87, 143n12, demonic, demons, 99n58, 102,
145n24, 157n110, 157n112, 112n127, 119n161, 153, 163, 166
162n12, 183n62; body of Christ, desert, wilderness, 36–37, 46, 126,
body of the Lord, 7–8, 10, 14, 17, 127, 129, 160
19, 21, 31, 56, 58, 65, 68n40, 80, devil, 7–9, 14–23, 29–30, 34, 42,
85, 133n87, 134n89, 138n112, 45, 49n171, 56n202, 60, 71n62,
162n12, 163; Bride of Christ, 15, 72, 75–77, 84–85, 93–95, 98n51,
137n109, 161n10, 170, 181–82, 99, 100n65, 100n66, 101n71, 102,
183n62, 186; left part, 11, 17, 19, 103n83, 122, 125, 127–29, 131–37,
40n101, 41n107, 43n128, 47n163, 139n120, 142–43, 146n31, 147,
58n208, 72n64, 72n68, 75n88, 85, 152–54, 160–61, 162n12, 163,
93n22, 94n30, 102n81, 109n108, 165–68, 170–71, 175–76, 177n24,
114n134, 123n15, 128n49, 180–81, 185; body of the: see ene-
129n58, 129n59, 133n87, 133n88, my body. See also Satan, dragon
143n12, 152n77, 152n78, 162n12, Donatism, Donatists, 3–4, 8n26,
165n31, 183n62; right part, 10–11, 20n67, 42n117, 55n195, 56n199,
22, 43n128, 47n163, 52n180, 57n203, 73n73, 74n82, 74n85,
 General Index 193
87n183, 96n39, 97n47, 108n105, 60, 68n38, 68n41, 71, 106n100,
115n142, 135n97, 167n40 112–13, 131, 140n123, 143, 146,
dragon, 122–23, 124n21, 125, 149n53, 151n68, 183
127–32, 134n92, 135–36, 153, 176, faithful, 18, 20–21, 45–46, 59, 165,
180 173, 181, 186
falling away, 15, 20–22, 32, 57n202,
eagle, 65–66, 95, 129, 174 81, 93, 133, 142, 145–46, 168, 171.
earth, 65, 67, 69–72, 75–85, 91–96, See also separation
100, 106, 110–12, 115–23, 125–30, false: apostles, 40n101; brothers,
132–33, 135, 137, 140–41, 144–47, 16–21, 40, 42n117, 50, 51n176, 72,
150–51, 153, 157, 160–64, 166–71, 75, 83, 92, 101, 102n81, 113n129,
174–76, 179–81, 184. See also land 114n134, 123, 127n44, 132n78,
earthquake, 78, 81, 91, 103, 117–18, 143n12, 148n45, 152n77, 155n98,
120, 121n4, 157–58 158, 162n12, 165n31, 167n39;
Edom, 100, 174–75 prophet, 153, 175, 180; prophets,
Egypt, 44, 110n111, 114, 159, 185 75, 98, 134, 137, 153; teachers,
Elijah, 116n149, 117n150 47n163. See also evil; church
enemy body, body of the devil, famine, 75–76, 163, 168
14–15, 17–18, 21–23, 30n27, 45, figure, 13–14, 16, 33n48, 41, 43,
60n216, 98n55, 48n166, 50n172, 46–48, 62, 74, 76, 81, 94, 126, 159,
56n202, 72n65, 95n38, 99n58, 163, 172, 177n26
100n65, 103n83, 112n127, fire, 15–16, 29–32, 45, 47, 60, 64, 91–
122n14, 123n17, 124n21, 127n44, 93, 101–2, 104, 111, 127, 137, 143,
131–33, 134n91, 134n92, 137n109, 145, 148–49, 152–53, 155, 159,
146n31, 153, 154n88, 155n98, 166, 168, 173, 175–76, 180–82
161n6, 161n9, 161n10, 162n12, forty-two months, 19, 109, 114n138,
171n58, 175n17, 182n53. See also 130n62, 133
wickedness four: angels, 82, 84, 99–101, 110;
Enoch, 116n149, 117n150, 170 beasts, 82–83; corners, 82,
Esau, 100, 175n15 83n155, 84, 85, 100, 179; horns,
eternal life. See life 99; horses, 15; living creatures,
evil, 29, 30n27, 32, 39, 41n111, 64–66, 68–72, 85–86, 149, 172;
46, 48, 52, 92, 95n38, 119, 149, parts, 17n56, 75–77, 83, 99, 147,
151, 158, 164, 167n39; brothers, 183; winds, 82, 110
58n208, 175; in the church, 10, 39, future, 14, 21–22, 42–43, 48–49,
83n155, 93n22, 142n3, 146n31; 50n171, 56, 62n1, 65, 68, 89, 114,
deeds, 41n111, 58, 97, 106n100, 115n143, 156–57, 165, 178, 181;
114–15, 133, 146; desires, 151n67; events, 48, 67, 123n17, 124; peace,
people, 19, 30, 40, 45–46, 49, 52, 21, 103, 107, 110, 142, 144, 166;
54, 75–76, 78, 94n28, 95, 97, 133, time, 14, 59n215, 110n111, 141n2,
145, 150, 153, 158, 162, 176–77, 154n87, 184; things, 49, 63, 65,
181; spirits, 101 57, 81, 107n105, 123
Ezekiel, 82, 129
garments, robes, 54, 60, 63, 85, 87,
faith, 5, 10–11, 18, 22, 35–36, 110n112, 142, 157, 173, 178
46–47, 51, 55, 56n202, 58n208, gates, 49n171, 183–84, 186
194 General Index
general, 7–8, 11–13, 18, 27–29, 38, hour, 13–14, 38, 53–54, 56, 89, 101,
47, 48–51, 53, 56, 67, 68n38, 72, 114, 117, 127, 144, 164, 169–70,
76, 90–91, 96–97, 117, 120–21, 174, 179
134, 158, 162 hypocrite, 19, 39, 46–47, 55, 76,
Gog and Magog, 158, 179 114n134, 138, 144, 145n24, 150,
good, 119, 126, 149, 151, 155, 158, 153–54, 183n62
165–66, 170, 174, 184; part, 41,
52, 78, 121, 145 idolatry, idols, 182, 185–86, 41,
gospel, 29, 40n101, 107n105, 110; 46–47, 50, 79–81, 102–3
Gospel, Gospels, 29, 39, 49, incense, 69, 91, 149, 169
50n171, 64–66, 86, 90n2, 92n12, Israel, 28, 44, 46, 48, 51, 67, 71, 74,
113–14, 123n17, 131 81, 83, 85–86, 110n111, 120–21,
grace, 11, 58n208, 60n218, 67, 69, 73, 126, 147, 149, 154, 158, 171, 178,
87, 106n100, 108n105, 163, 182 182, 185
Greek, 37, 99, 139, 146
Jacob, 67, 80, 100, 171, 185
Hades, 29 Jerusalem, 12, 28, 30–31, 34, 44, 49,
harlot, 137n109, 160, 161n10, 165, 50n71, 64, 68, 80–81, 88, 114, 120,
167, 171 142, 146–47, 158, 162, 164–65,
harvest, 39, 144–46, 153 171, 182, 186; New, 59, 181,
hate, 29, 41, 43, 47, 84, 138n112, 185n72. See also Zion
155, 165 Jews, 44, 55, 86, 124n21, 136, 144
heaven, 9, 15, 17, 19, 23, 30, 33, 35, Jezebel, 47–48, 50–51, 52n179,
42, 46, 52n191, 59, 61–65, 67–70, 113n129
78, 81–82, 89, 91, 94–95, 98, John, 33, 38, 39n92, 47, 49, 59,
103, 104n86, 105–7, 111–12, 116, 63, 65n26, 74, 109, 121n4, 126,
118–23, 125–29, 131, 133, 137, 121n81
140–41, 143, 145, 147–48, 153–54, judgment, 20n67, 21, 64, 100n66,
157–58, 160–61, 166–68, 170–71, 112, 113n129, 118, 146, 148,
173–74, 176, 180–82 151–52, 166, 170–71, 176n19, 177,
Hebrew, 99, 157 180; day of, 141, 154–55, 158,
hell, 33, 74, 76, 152, 156, 180–81 174–75; future, 51n176; last, 22,
Herod, 34, 86, 122–24 93n22, 117n55, 119n161, 133n87,
Holy Spirit, 4–5, 7–8, 13, 15, 19, 22– 176n21, 178
23, 30, 32, 34, 36–38, 41, 45–46,
47n163, 50, 53–54, 55n195, 59, king, kings, 16, 19, 56, 78, 80–81, 83,
61, 63–64, 67, 68n38, 69, 82, 88, 99, 108, 112, 122–23, 131–32, 148,
90–91, 92n12, 106n100, 107n105, 153–54, 160–68, 173–75, 184
110n111, 111n122, 112, 114n138, kingdom, kingdoms, 29–33, 47, 69,
122–23, 134, 136–37, 143, 145, 77, 82–83, 85, 110, 119, 122, 128,
148, 152, 160–61, 169, 179, 132n79, 153–54, 161, 164–66,
181n52, 184 178n36
horns, 69, 99, 122, 131, 134–35,
137–38, 161–62, 164–65 Lamb, 15, 68–71, 79, 85–88, 125,
horses, 15, 76–77, 98, 101–2, 118, 128, 131, 133–34, 140, 143, 148,
135, 147, 169, 174 155–56, 160, 165, 172–73, 182–85
 General Index 195
land, 18, 93n19, 100, 103–4, 10, 40n100, 41n106, 44n139,
106–7, 112, 127, 134, 158, 163–64, 46n153, 47n163, 72n64; Rule 3
174–75. See also earth (“On the Promises and the Law”),
last contest, last/final persecution, 10–11, 39n99, 54n191, 58n208,
18, 20–21, 56, 58, 67n20, 75, 60n218, 149n53, 156n99; Rule
78, 96n40, 97n47, 99, 100n66, 4 (“On the Particular and the
102n81, 103–4, 107, 109n107, 110, General”), 11–13, 22n79, 27n3,
113, 114n138, 123n17, 143, 147, 36n71, 38n91, 47n163, 53n188,
154, 156, 179 54n189, 54n191, 68n38, 90n3,
law, 7–8, 10–11, 13, 39n99, 45, 92n12, 98n51, 100n65, 106n100,
58n208, 60n218, 67, 90, 106n100, 107n105, 117n150, 121n5, 163n16,
143n10, 149n53, 156 170n51, 175n15, 182n53; Rule 5
life, 11, 37, 43, 55, 72, 76, 87–88, 93, (“On Times”), 13, 33n48, 34n52,
116, 124, 128, 134, 137, 146, 149, 45n152, 50n171, 62n1, 64n21,
155, 170, 177–78; book of, 54, 74n81, 80n128, 89n197, 90n2,
133, 162, 181, 184; bread of, 47, 94n30, 110n111, 117n153, 154n89,
87; crown of, 45, 57n205, 58n208; 157n104, 159n120, 164n27; Rule
eternal, 43, 87; tree of, 41–45, 6 (“On Recapitulation”), 13–14,
185–87; water of, 181, 184, 186 40n101, 42n117, 43n128, 49n167,
love, 40–41, 43n128, 47, 55, 59n215, 50n172, 62n1, 68n38, 72n65,
60, 79, 128, 138n112, 140, 165, 106n100, 110n111, 114n138,
170, 186 117n152, 123n17, 131n72, 134n94,
137n109, 138n112, 139n120,
man of sin, 16, 2–21, 75, 133, 142n2, 141n2, 145n24, 152n76, 154n87,
146, 177 161n10, 172n40, 181n52; Rule 7
mark of the beast. See beast (“On the Devil and His Body”),
martyrs, martyrdom, 68, 77, 87, 14–15, 30n27, 45n151, 56n202,
113n129, 115n142, 162, 170 60n216, 93n23, 95n38, 96n43,
millenarianism. See chiliasm 99n58, 100n65, 101n71, 112n127,
millennium, thousand years, 19–20, 122n14, 131n72, 137n109, 161n6,
171n21, 176–80 161n9, 182n53
Moses, 33n49, 45–46, 49, 66, 90,
124, 148 name, names, 19, 21, 29, 34, 40,
mystery, 10, 23, 28, 33, 36–38, 46–47, 50–51, 54–55, 59, 64,
41n106, 47, 104, 107, 108n105, 93, 102n81, 111, 115, 117,
112n127, 138, 161–62, 183; of 118n156, 119, 122, 131–33,
iniquity, 15–22, 32, 72, 82–83, 85, 135–40, 143, 148, 152, 155n98,
122, 130, 133 158, 161–63, 167, 169–70, 172–73,
mystic rules, 7–15; Rule 1 (“On the 182, 185
Lord and His Body”), 9–10, 27n3, nations, 12, 16, 37, 53, 58, 62,
28n11, 30n27, 32n40, 41n109, 85–86, 96, 102–3, 108–9, 112, 114,
47n159, 53n186, 59n215, 68n40, 119–20, 122n14, 125, 127, 132,
70n59, 93n22, 104n90, 109n108, 142–43, 146–48, 158, 160, 161n9,
112n127, 118n155, 122n8, 123n17, 164–65, 167, 170, 173–75, 177,
131n72, 173n1, 182n53; Rule 2 179, 184–85
(“On the Bipartite Church”), Nero, 163
196 General Index
night, 66, 87, 94, 101, 128, 143, 175, promise, 7–8, 10–12, 22, 37–38,
180, 184–85 39n99, 41n106, 42, 51–52, 55–59,
Noah, 28, 57, 74n82 67, 71, 76, 81, 88, 92, 102, 104,
north, 100–101, 126 110n111, 112n127, 120, 123,
numbers, 13, 34n52, 45n152, 94n30, 149n53, 177
117, 122n14, 131n74 prophecy, 7, 11, 37n74, 49, 81, 82,
96n43, 100n66, 105, 107n105,
obedience, 60 109, 111, 124, 141, 172, 186–87
one hundred and forty-four thou- prophet, prophets, 7, 33, 44, 47, 50,
sand, 13, 85–86, 125, 140 67, 75, 77, 81–82, 98, 107, 110–11,
116, 119, 123, 128, 134, 137, 142n3,
particular, 7–8, 11–13, 27–29, 36, 38, 150–51, 153, 162, 170–71, 186
44, 46–51, 53n188, 54, 56n198, punishment, 51–52, 58n208, 112,
65n26, 67, 68n38, 72, 76, 81, 83, 113n129, 144, 151n67, 152, 156,
90n3, 97, 117n150, 121, 124, 163, 168–69
182
Paul, the Apostle, 21, 28, 33n49, 38, rainbow, 63, 104
42, 50, 54n191, 62, 69, 75, 83, recapitulation, 7–8, 13–14, 16, 23,
86, 89, 107, 108n105, 112, 116, 49n167, 61, 62n1, 68n38, 80, 82,
122n8, 126, 132, 140, 149, 166–67, 84, 89, 92n12, 103, 106n100,
178–79, 182–83 108n105, 110n111, 114n138,
persecution, 16, 18, 20–21, 23, 117–18, 119n161, 120, 121n4,
74n85, 78–79, 91, 92n12, 96n40, 124n22, 127n44, 141, 144, 147,
97n47, 98n51, 99–101, 103, 107, 150, 153, 154n87, 157, 160, 166,
108, 117, 123n17, 130, 131n72, 173, 176, 180–81
141, 144–45, 146, 157, 179. See also repentance, 5, 10–11, 19, 41n106,
last contest; tribulation 48n166, 54n189, 96, 97n43,
Pharaoh, 124, 154 110n111, 152n78
Pharisees, 49, 50n171 rest, Sabbath, 21, 49, 50n171, 52, 61,
plague, plagues, 95, 102, 111–12, 66, 78, 89, 97, 143–44, 156, 167
116, 147–48, 150–53, 158–59, resurrection, 21, 80, 82, 89n194, 107,
167–68, 182, 187 117–18, 123, 153n81, 176, 178–79
prayer, 69, 91, 111, 130, 149, 154n88 reward, 73n77, 86–87, 119, 186
precious stones, 4, 15, 161, 169, river, rivers, 36–37, 77, 94, 125, 130,
182–84 150–51, 184–85; Euphrates, 84,
present time, 4, 13–14, 19–20, 22, 99–100, 151, 153
39, 51n176, 52, 68, 80, 82n150, robes. See garments
93n22, 110, 114, 115n143, 116, Rome, 132
123n17, 124n20, 141n2, 142n3,
152, 156–57, 164n27, 165, 178–79, sacrifice, sacrifices, 43, 46–47, 50,
181 65, 91, 100, 155, 175
priest, priests, 19, 68–69, 124, saints, 3, 10, 16, 18–22, 30, 41n106,
171–72, 179 48, 54n191, 55n195, 56n202, 58,
Primasius of Hadrumetum, 4, 64, 66, 69–70, 75, 77, 79, 87, 91,
73n74, 122n8, 139n120, 176n19, 104, 107n105, 112, 119, 127–30,
179n41 133–34, 137n109, 138, 143–44,
 General Index 197
149–51, 152n76, 153n81, 154, 157, sin, 3, 9, 10, 33, 41n106, 44, 48,
162, 165, 170, 171n58, 172–73, 49n171, 72n67, 73n73, 75, 79, 81,
176n19, 177–79, 183, 186. See also 88–89, 94–99, 105, 106n100, 110,
church 116, 118, 144, 146–47, 150–52,
salvation, 12, 27n3, 37, 41, 77, 85, 154n83, 156, 161, 167–69, 177–78,
112, 128, 155, 171 181. See also evil; man of sin;
Satan, 38, 44, 46, 52, 54–55, 58, wicked
98n51, 100, 126–27, 132, 136, 176, Sodom, 44, 114, 149
179. See also devil, dragon Son of God, 45, 47–48, 59, 127. See
scripture, 7–10, 12–14, 22–23, 27n2, also Christ
29, 36n71, 37n74, 62, 64n20, Son of Man, 9, 15, 27–28, 47, 49, 53,
74n85, 92n12. See also law, proph- 59, 68, 112n127, 123, 144, 165,
ecy, testament/Testament 178. See also Christ
sea, 19, 62n3, 64, 70, 77–78, 82, south, 101n71, 126
84–85, 93–94, 103–4, 106–7, 125, spiritual: adultery, 46, 48n166, 50,
126n41, 129–31, 134, 141, 148, 80; church, 12, 27n27, 32, 52n179,
150–51, 154, 157–58, 169–70, 179, 62n1, 88, 104, 148n45, 167, 174;
180–81 conflict, 14–21, 42n117, 54, 75,
seal, 13, 16, 20–23, 59, 67, 69, 71–72, 97n43, 98n51, 100n65, 103n83,
74, 77–78, 80, 84–85, 89, 96–97, 112n127, 113–14, 121, 124n22,
104–5, 106n100, 134, 177, 186 127n44, 127n48, 133n87, 150,
seat, 49, 59, 61 157n110, 159; death, 51, 72n67,
separation, 41n109, 46n153, 58, 93, 113; interpretation, 4, 12,
117n155, 145n24, 148n43, 167, 27n3,106n100, 117n150, 124n21,
171n58. See also falling away 145, 163, 167
seven, 13, 33, 161n9, 163, 74, suffering, 9–10, 19, 23, 30n27, 31,
82n149, 117, 122n14, 131; angels, 54n190, 68n40, 92n12, 104n90,
33–34, 37, 90, 92, 120, 147–50, 108n105, 122n8, 123, 131n72,
160, 182; bowls, 16, 21, 149; 151n65, 173
candlesticks, 22, 27–28, 33, 38, synagogue, 44–45, 55, 58
40, 47, 59, 111, 183; churches,
10, 23, 33–34, 38, 41n106, 90, tabernacle, 28, 133, 148, 181. See also
105, 106n100, 110, 113n129, temple
139n16, 158, 163; eyes, 69, 111; temple, 45, 50, 58, 87, 109, 114n138,
generations, 170; heads, 122, 131, 118n155, 120–21, 125, 144–45,
161–63; horns, 69; kings, 162; 148, 150, 157, 171, 184. See also
mountains, 162–63; plagues, 147, tabernacle
150, 182; seals, 16, 21–23, 67, ten, 45, 117, 122n14, 131n74, 161n9;
71n61, 106n100; shepherds, 164; horns, 122, 131, 161–62, 164–65;
spirits, 53, 64, 69, 106n100; stars, days, 45
27, 32–33, 39, 53; thunders, 105, testament/Testament, testaments/
106n100, 186; trumpets, 16, 21, Testaments, 28–30, 65–69,
89n196, 90, 92, 106n100 77, 109–11, 113, 114n133, 116,
sign, signs, 75, 81, 94n30, 95, 127n44, 129, 134, 145n27, 148,
121–22, 125, 132, 137, 138n112, 149n55, 180
139, 147, 154–55, 161, 175 testing, 38, 40, 56, 96, 148
198 General Index
thousand years. See millennium water, 32, 37, 77, 87–88, 94, 111–12,
throne, thrones, 12, 15, 38, 46, 61, 125, 140–41, 150–51, 153–54, 158,
63–66, 68–71, 79, 85–88, 119–21, 160, 172, 181, 184, 186
123, 126, 132, 140, 142, 151, 153, white, 30, 47, 54, 60, 63, 71, 76, 78,
157, 163, 172, 177–78, 180–81, 85, 87, 110n111, 144, 146, 149,
184–85 173, 180
thunder, 64, 71, 91, 105, 106n100, wicked, wickedness, 32, 39, 54,
120–21, 140, 157, 172, 186 57, 60n216, 66, 72, 75, 83, 105,
tree of life, 41–44, 185–87 106n100, 108n105, 109n109,
tribulation, 13, 15–16, 31–32, 44–45, 110n112, 114, 123, 126–27,
50, 60, 82, 87, 91, 110n111, 113, 144n17, 151n65, 152n76, 163, 184
114n138, 127, 145, 148, 150, wilderness. See desert
156–57 wisdom, 7, 9, 36n71, 60, 68n38, 70,
trumpet, trumpets, 16, 20–21, 23, 86, 106n100, 107n105, 138, 162
63, 89–95, 98–100, 103, 105–7, world, 12, 14, 17–18, 20, 29, 31–32,
108n105, 110n112, 119, 121, 156, 38, 45, 47–48, 55–56, 59, 63, 68,
170 75–78, 82–84, 88, 91–93, 95–97,
twelve, 13, 34n52, 64; angels, 34, 99, 101n71, 102, 103n83, 107n105,
182; apostles, 64, 74, 121, 183, 185; 108, 111, 119, 126–27, 129–30,
gates, 182, 184; stars, 121; thrones, 132, 134, 140–42, 147, 149,
86, 177–78; tribes, 64, 86, 121, 182 151n65, 154, 157n110, 161–62,
twenty-four elders, 63, 66, 69, 98, 166–70, 177, 179, 183–85
119, 172 wrath, 151; of the church, 91; divine,
21, 31, 71, 77, 79, 92, 101n72, 119,
vengeance, 78, 100, 112, 147, 151, 143, 146–47, 149–53, 156, 158,
176n19 166, 173–74; Satanic, 129
Victorinus of Poetovio, 4–5, 16,
28n13, 30n25, 38n79, 39n92, Zion, 63–64, 125, 140, 146–47, 165,
62n1, 64n26, 67n35, 95n36, 171, 175. See also Jerusalem
103n85, 116n149, 178n36
 index of holy scripture
index of holy scripture

I N DE X OF HOLY S C R I P T U R E

Old Testament
Genesis Leviticus Job
1.3–31: 177 26.18: 147 1.11–12: 127
1.26: 42 26.21: 147 1.12: 34
3.14: 128 26.24: 147 2.5–6: 127
3.15: 125, 127 26.28: 147 2.6: 34
3.24: 42 16.15: 110
4.1–9: 43 Numbers 38.15: 44
4.10: 77 16.4: 33
4.11: 43 21.6: 126 Psalms
4.17–22: 170 23.21–22: 185 2.6–7: 182
4.25: 43 23.23: 185 11.5: 165
8.16: 58 23.24: 175 15.1: 28
15.16: 144 18.17: 182
19.24: 180 Deuteronomy 19.4: 37
24.2: 174 32.6: 66 19.8: 30
25.23: 68, 69 22.5: 30
27.41–43: 101 1 Samuel 22.17: 45
35.4: 80 17.46: 51 22.18: 142, 178
46.29: 79 17.47: 51 22.27: 58
49.3: 68 23.1–2: 88
49.5: 68 2 Samuel 24.4: 28
49.8–9: 68 7.13: 12 32.1: 79
49.10: 67, 174 35.13: 110
49.14: 68 1 Kings 39.9: 67
49.22: 68 19.18: 74 45.9: 32
46.2: 78, 182
Exodus 2 Kings 50: 114
4.19: 124 19.35: 34 50.4: 63
7–12: 159 23: 19: 81 50.17: 114
12.7: 156 58.10: 118, 151, 176
12.13: 156 2 Maccabees 69.13: 115
14.21–31: 154 7.36: 77 69.15: 95
20.26: 90 69.27: 151
34.29–35: 67 72.3: 182

199
200 index of holy scripture
Psalms (cont.) Isaiah Jeremiah
82.6–7: 97 1.18: 161 3.16: 120
89.35–37: 121 1.29–30: 80 15.15–17: 45
90.4: 177 2.3: 63 17.5–6: 127
90.13: 128 2.10: 79 17.19–27: 49
97.2: 182 2.18–19: 79 23.24: 61
105.19: 31 2.20–21: 80 46.10: 100
106.2–4: 126 4.6: 87
106.16–18: 45 5.3: 28 Lamentations
110.1: 84 5.6: 112, 182 1.15: 146
112.10: 116 5.7: 28
114.4: 182 9.15: 98 Ezekiel
115.8: 137 10.10: 80 1.6: 147
119.41: 79 11.1: 131, 148 1.10: 147
119.71: 96 11.2: 163 1.15–16: 147
119.105: 30 11.10: 67 2.1: 33
119.140: 31 14.2–14: 93 2.6: 130
121.6: 87 14.12–14: 182 3.23: 33
132.9: 172 14.12–21: 99 4.6: 177
144.14: 158 14.25: 182 9.4: 54
149.4–9: 112 14.26: 142 11.13: 33
24.14–15: 158 22.19–21: 31–32
Proverbs 28.2: 158 28.2–19: 99
4.27: 45 29.7–8: 165 28.6–7: 96
7.3: 107 32.6: 133 28.14–16: 182
11.29: 69 33.16: 79 33.12: 140
21.11: 118 34.1–4: 175 35.6: 147
22.3: 118 34.5: 175 37.9: 82
34.6: 100 38.18–19: 158
Song of Songs 34.6–10: 175 38.22: 159
1.5: 10 34.23: 64 43.3: 33
4.5: 28 40.6: 92 44.4: 33
6.9: 33 43.19–20: 37
6.10: 121 43.20: 174 Daniel
7.7: 28 45.15: 56 2.34: 31, 165
49.9–11: 88 2.34–35: 182
Wisdom 52.11: 28, 167 2.44: 31
2.15: 54, 116 58.1: 90 7.2–3: 82–83
3.6: 15, 32 60.8: 104 7.9: 104
4.7: 167 61.2: 164 7.13–14: 146
8.16: 61 65.16: 144 7.17–18: 83
14.10: 147 65.18–21: 88 7.23: 166
65.23: 89 7.24: 164
Sirach (Ecclesiasticus) 66.24: 176 8.17: 33
24.22: 80 11.31: 141
27.6: 148 11.35: 76
 index of holy scripture 201
12.1: 127 Amos Zechariah
12.4: 105–6 5.18–20: 155 1.8: 72
12.10: 105–6 5.21–23: 155 2.13: 182
12.11: 141 6.4–6: 156 4.1–3: 111
13.42: 51 4.10: 111
Micah 4.14: 111
Hosea 3.9–11: 171 5.3: 144
4.5: 94 5.4–6: 164 5.11: 142
10.8: 81 10.3–4: 71
14.9: 45 Habakkuk 11.12–13: 31–32
2.12: 175 12.3: 142, 147
Joel 2.12–13: 171 12.6: 91–92
2.4–5: 77 3.8: 106 13.7–9: 93
3.9–17: 147 3.9: 106 13.8: 17, 75
3.13: 146 3.15: 106
3.17: 182 Malachi
Zephaniah 4.2: 42, 184
1.14–18: 156

New Testament
Matthew 9.13: 97, 106 17.6: 33
2: 124 10.16: 129 18.10: 34–35
2.2: 122 12.29: 84, 176 18.18: 111, 146
2.4: 124 12.43–45: 163 19.28: 64, 86, 178
2.6: 149 13.10: 97 19.29: 131
2.8: 122 13.11: 47 20.16: 165
2.13: 122 13.12: 41 22.14: 165
2.16: 86 13.13: 97, 105–6 22.32: 42
2.20: 124 13.15: 97 22.44: 84
3.9: 57 13.16: 105–6 23.2: 49
5.3: 44 13.17: 128 23.4: 50
5.5: 155 13.19: 30 23.13: 115
5.8: 23, 36, 185 13.24–30: 58 23.16: 106
5.14: 111, 182 13.30: 39 23.25: 46, 171
5.41: 29 13.33: 73 23.27–28: 161
6.10: 62 13.38: 30 23.35: 162
7.8: 55 13.43: 33 23.37: 44, 142, 171
7.13: 45 13.46: 184 24.2: 118
7.15: 40, 134 14.20: 74 24.7: 78
7.16: 40 15.37: 74 24.9: 113
7.23: 52 16.6: 40 24.15: 17, 76, 157–58
7.24: 117 16.11: 40 24.15–16: 14, 141
7.26: 117 16.19: 129 24.16: 78, 81
8.31–32: 19, 177 16.21: 68 24.17: 117
202 index of holy scripture
Matthew (cont.) 12.1: 40 14.9: 36, 185
24.21: 157, 177 12.45: 80 14.27: 72
24.21–22: 150 13.21: 73 15.18: 29, 84
24.24: 122 13.25: 55 16.2: 114
24.24–25: 75 13.33–34: 162 16.3: 114
24.26: 52 13.35: 36 16.13: 34
24.27: 155 16.19–31: 171 17.5: 59
24.28: 174 16.25: 155, 170 18.28: 136
24.30: 9 17.24: 80 19.15: 19, 123
24.37: 57 17.29: 149 19.16: 83
24.38: 152 17.31: 117 20.21: 69
24.46: 39 18.30: 131 20.23: 33
24.48: 39, 80 21.16: 113 20.26–27: 135
24.51: 39 21.21: 78, 81
25.1–13: 111 21.24: 114 Acts
25.31: 123 23.25: 83 2: 137
25.32: 39 23.28–31: 81 2.36: 83
25.33: 64 9.4: 33
25.34: 32 John 11.28: 163
25.40: 35 1.9: 184 12.10: 34
25.41: 147 3.18: 142 12.11: 34
26.2: 49 4.13–14: 87 12.15: 36
26.15: 31 4.24: 139 13.48: 177
26.38: 36 6.12: 74 13.52: 88
26.64: 9, 104, 130, 6.35: 47, 87 22.7: 33
178 6.37–42: 74 26.14: 33
28.18: 70, 91 6.38–39: 67
6.40: 91 Romans
Mark 6.49: 42, 46 1.24: 151, 166
4.8: 35 6.51: 46 1.26: 94, 150–51,
5.9: 163 6.52: 43 166
10.30: 131 6.55: 43 1.28: 151, 166
13.13: 78 6.58: 42 2.28–29: 44
13.14: 81 7.50–52: 45 5.14: 42
13.22–23: 75 8.12: 44, 184 6.6: 79
8.21: 103 6.13: 178
Luke 8.23: 84 7.22: 36, 151
1.78: 79 8.39: 57 8.17: 35
2.1: 149 8.44: 45 8.23: 65
2.1–7: 163 9.39: 105–6 8.27: 66
2.14: 63 10.1: 144 8.29: 35
3.8: 57 10.9: 62 8.32: 53, 70, 112
4.1: 69 11.40: 76 8.33: 130
4.19: 164 11.51: 124 8.34: 59
6.25: 155 12.1: 49 11.4: 74
10.19: 126 14.6: 143 11.5: 182
 index of holy scripture 203
11.17–24: 86 4.11: 68 3.3: 44
11.25: 44 5.7: 51 3.19: 128
11.25–26: 186 5.17–18: 63
11.26: 83 5.18–19: 177 Colossians
12.1: 91 6.2: 164 1.20: 63
12.3: 112 6.10: 44 1.23: 157
13.1: 76 6.16: 50, 148 2.3: 70
13.12: 72, 76, 185 7.9–11: 66 2.11: 88
15.1–3: 151 11.2: 140 2.15: 88
11.14: 136 2.17: 42
1 Corinthians 11.15: 165 2.20: 184
1.28: 70 3.1: 88
2.6–16: 63 Galatians 3.2: 178
2.8: 47, 83 2.19: 97 3.3: 79
3.16: 148 3.27: 53, 88 3.9: 79–80, 88
4.1: 108 4.3: 184 3.9–10: 79
5.12: 40 4.19: 122 3.12: 79
6.2: 177 5.15: 166
6.11: 140 6.14: 97 1 Thessalonians
6.16: 48 1.6: 88
8.6: 64 Ephesians 2.16: 150
10.1–2: 154 1.20: 126 4.16: 153
10.3: 46 2.1: 178 4.17: 80, 117, 153
10.4: 79 2.5–6: 88 5.3: 152
10.6: 41, 43, 126, 2.6: 126 5.5: 94
159, 172 2.12–13: 63
10.11: 81, 126 2.13: 63 2 Thessalonians
10.13: 52 2.14–15: 63 2: 82
11.19: 52 2.18: 63 2.3: 15, 16, 18,
11.28: 44 2.21: 148 20–21, 32, 57, 75,
11.29: 43, 47 3: iv 81, 93, 133, 142,
12.4: 69, 73 3.8–10: 108 145–46, 148, 157,
12.6: 112 3.16: 36, 151 168, 171, 177
12.11: 69, 112, 184 4.13: 89 2.4: 56, 132
12.26: 113 4.22: 42, 79–80 2.6–8: 20, 83
15.23: 116 5.2: 91 2.7: 15, 17–18, 32, 72,
15.45: 42 5.16: 29 83, 100, 118, 122,
15.47–48: 42 5.31–32: 28 130, 133, 138, 148,
15.50: 29 6.12: 15, 32, 54, 72, 184
15.52: 21, 107 75, 114 2.7–8: 16
15.55: 29 2.9–10: 132
Philippians 2.12: 103
2 Corinthians 1.6: 70
2.15–16: 149 2.6–8: 65 1 Timothy
4.4: 99 2.9: 59 5.14: 139
4.7: 183 2.10: 59 6.4: 155
204 index of holy scripture
2 Timothy 1.6: 154 2.22: 38
2.19: 167 1.7: 172 2.22–23: 50–51
2.20: 28, 69 1.8: 139 2.23: 51–52, 72, 113
2.26: 42, 95 1.9: 27 2.24: 52
1.11: 111 2.24–29: 52
Titus 1.12: 27, 183 2.25: 38
1.16: 116 1.12–13: 27, 181 2.25–27: 52–53
1.13: 28, 59, 104, 149 2.26–27: 125
Hebrews 1.14: 30, 162 2.27: 112, 125
2.11–12: 35 1.15: 15, 31–32, 127, 2.28: 53
2.17: 35 151 2.29: 53
7.25: 130 1.15–16: 104 3: 84
7.27: 68, 91 1.16: 32 3.1: 53, 111
8.13: 81 1.17: 33 3.1–3: 53
9.14: 91 1.18: 76 3.2: 53
10.7: 67 1.19: 39 3.3: 38, 53–54
13.15: 100 1.19–20: 33, 40, 111, 3.4: 53–54
151, 163–64 3.5: 50, 55, 60, 110
1 Peter 1.20: 183 3.5–7: 55
2.6: 182 2–3: 10, 41, 90 3.7: 111
2.21: 44, 99, 173 2.1: 37, 39–40, 111 3.7–8: 55
3.20: 28 2.2: 40, 44 3.8: 38, 55
4.8: 79 2.2–3: 40 3.9: 55–56, 59
5.8: 139 2.3: 40 3.10: 38, 56, 78, 109
2.4: 40–41 3.11: 57–58, 74, 96
2 Peter 2.5: 38, 41, 78 3.12: 30, 58–59, 109
3.6: 57 2.6: 41 3.13–16: 59
3.8: 177 2.7: 38, 41, 129 3.14: 111
2.8: 111 3.16: 38, 75, 107
1 John 2.8–9: 44 3.17–18: 60
1.7: 87 2.9: 44, 55–56, 144 3.18: 98
2.2: 91 2.10: 13, 18, 38, 45 3.19: 60
2.4: 47 2.10–11: 45 3.20: 60
2.9: 47, 138 2.12: 111 3.21: 61, 103
2.18: 164, 179 2.12–13: 45–46 3.22: 61, 71
3.1: 70 2.13: 38 4: 84, 103
3.10: 70 2.13–14: 46 4–5: 16, 62
4.8: 40–41 2.14: 41 4.1: 16, 62, 71, 103
4.20: 138 2.15–16: 46 4.1–2: 63
5.16–17: 72 2.17: 46–47 4.2: 63–64
5.21: 50 2.18: 111 4.3: 63
2.18–21: 47, 49 4.4: 61, 64, 98, 144,
Revelation 2.18–4.1: 5 178
1.1: 84 2.19: 48 4.5–6: 64
1.4: 38 2.20: 48, 50 4.6: 62, 64–65
1.5: 184 2.21: 48, 181 4.7: 65
 index of holy scripture 205
4.8: 66 7.4–8: 85 9.11: 99
4.9–10: 66 7.9: 85–86 9.11–13: 99
4.11: 66 7.9–10: 85 9.12: 118
5.1: 22, 66–67 7.11: 86 9.12–21: 103
5.2: 23, 67 7.11–12: 86 9.13: 99, 183
5.3: 67 7.13–14: 87 9.13–14: 99
5.4: 67 7.14: 87 9.14: 84, 100
5.5: 44, 65, 67–68, 7.15: 87 9.14–15: 83
104, 174, 181 7.16: 87–88 9.15: 101–2
5.6: 68–69, 76 7.16–12.6: 5 9.16: 101
5.7: 69, 88 7.17: 86–87, 98 9.16–19: 77, 98
5.8: 69, 149 8.1: 89 9.17: 101–2
5.9: 69 8.1–5: 92, 108 9.17–18: 152
5.9–10: 69 8.2: 90 9.18: 102
5.10: 69–70, 184 8.3: 90–91, 99, 120, 9.19: 101–2, 135
5.11: 70 143 9.19–20: 103
5.12: 70 8.3–5: 121 9.20: 102
5.13: 70–71 8.4–5: 91 9.20–21: 102–3, 110,
5.13–14: 71 8.5: 91, 120–21 119, 153
5.14: 71 8.6: 92 9.21: 109, 119
6: 84 8.6–9.21: 108, 121 10: 92, 108
6.1: 71 8.7: 17, 75, 92–93, 10.1: 63, 103–4,
6.2: 71, 76 101, 120, 129, 157 118–19
6.3–4: 71–72 8.8: 93 10.1–11.13: 119, 121
6.4: 72, 76 8.9: 93–94 10.1–11.14: 103
6.5–6: 72, 76 8.10: 94 10.2: 103–4
6.6: 72, 85 8.11: 94 10.3: 104–5
6.6–13: 4–5 8.11–12: 94 10.3–4: 105–6
6.7–8: 14, 17, 74–75, 8.12: 17, 75, 94 10.4: 8, 105, 186
129, 157 8.13: 95, 174 10.5: 21
6.8: 29, 72, 75–76, 9: 102 10.5–7: 106
92, 109 9.1: 95 10.7–8: 107
6.9: 77, 99 9.1–12: 99 10.9: 92, 107–8
6.10–11: 77 9.2: 95–96 10.10–11: 108
6.10–13: 77–78 9.3–4: 96 10.11: 109
6.13: 78 9.3–5: 96–97 11: 110, 114, 117, 127
6.14: 78, 80 9.4: 96–97 11.1: 109
6.15: 78–80 9.4–5: 96–97 11.2: 109, 114
6.16: 79 9.5: 97, 106, 152 11.3: 109–10, 116,
6.16–17: 79, 89 9.6: 97 127, 130
7: 84 9.7: 50, 98, 101 11.3–13: 116
7.1: 82–84, 100, 110 9.7–10: 98 11.3–14: 110
7.2: 84 9.8: 98, 101 11.4: 110, 127
7.2–3: 84 9.9: 98 11.5: 111, 145, 149,
7.3: 84–85, 109 9.10: 97–98, 101–2, 180
7.4: 13 135, 175 11.6: 111–12
206 index of holy scripture
Revelation (cont.) 13.1: 124–25, 14.18: 145
11.7: 112–13, 130 130–31, 161 14.18–19: 145
11.8: 31–32, 44, 110, 13.1–2: 135 14.19: 146
113–14, 127 13.1–10: 18 14.20: 21, 145–47,
11.9: 113–15, 121, 13.2: 132 173
127, 130, 181 13.3: 21, 131–32, 15: 149
11.10: 115–16 135–36, 143, 160 15.1: 147
11.11: 116 13.4: 132 15.2: 148
11.11–12: 116 13.5: 133 15.3: 148
11.12: 117 13.6: 133 15.3–4: 148
11.13: 117–19 13.6–7: 142 15.5–6: 148
11.14: 118 13.7: 133 15.6: 148–49
11.15: 118 13.7–8: 133 15.7: 149, 183
11.15–18: 119 13.8: 133–34 15.8: 150
11.18: 119 13.9–10: 21, 134 16.1: 150–51
11.19: 120, 125 13.11: 125, 134–35, 16.2: 150, 152
12: 124, 127, 129 137–38 16.3–6: 150–52
12–13: 18 13.11–18: 18 16.7: 152
12–14: 124 13.12: 134–36 16.8: 151–52
12.1: 121–22, 125 13.13: 137 16.9: 152
12.2: 122 13.14: 137 16.10: 151, 153
12.3: 122–23, 13.15: 137 16.11: 153
125–26, 131, 161 13.16: 17, 19, 129, 16.12: 151, 153
12.4: 17, 122–23, 137–38, 140, 157, 16.13: 98, 153
125, 129, 157 168 16.14: 153–54, 157,
12.5: 125 13.16–18: 155 179
12.5–6: 126 13.17: 138 16.15–16: 157
12.6: 19, 78, 126, 13.18: 138–39 16.16: 179
128, 130 14.1: 125, 140 16.17: 151, 157
12.7: 125, 127 14.2: 140 16.18: 157
12.7–9: 127 14.2–4: 140 16.19: 157–58
12.7–12: 129, 14.4: 173 16.19–20: 17, 129,
157–58 14.5: 140 158
12.8: 127, 129 14.6: 29, 141 16.20: 158
12.9: 122, 125, 14.6–7: 141 16.21: 158
127–8, 130 14.8: 142 17: 161
12.10: 128 14.9: 143 17.1: 160
12.10–12: 128 14.9–10: 143 17.2: 161
12.11: 118 14.9–11: 102 17.2–3: 160
12.12: 129–30 14.10–11: 143 17.3: 132, 160–61
12.13: 129 14.12: 143 17.4: 161
12.14: 78, 129–30 14.13: 143–44 17.5: 161
12.15: 125 14.14: 144 17.6: 18, 162, 167
12.15–16: 130 14.15: 144, 148, 153 17.6–8: 162
12.17: 127, 130 14.16: 145 17.8: 162
13: 131, 133 14.17: 145 17.8–9: 94
 index of holy scripture 207
17.9: 161–62 19.9–10: 172 21.5–6: 181
17.10: 163 19.10: 186 21.7–10: 182
17.11: 163 19.11–12: 173 21.8: 181
17.12: 161, 164 19.12: 173 21.9–10: 166
17.13: 165 19.13: 173 21.10: 30, 64, 182
17.14: 165 19.14: 173 21.11: 182
17.15: 32, 130, 151, 19.15: 173 21.12: 182
160 19.16: 173 21.13: 183
17.15–16: 165 19.17: 174 21.14: 183
17.16: 165–66 19.17–18: 175 21.15: 183
17.17: 166 19.18: 174 21.16–18: 183
17.18: 17, 166 19.19: 175 21.18: 22, 183
18: 171 19.20: 175, 180 21.19–20: 183
18.1–2: 166–67 19.21: 175–76 21.21: 184
18.3: 167, 169 20: 84, 178 21.22: 184
18.4: 99, 141, 148, 20.1: 176 21.23: 184
167 20.2: 95, 100, 176 21.24: 166, 184
18.4–7: 168 20.2–3: 85 21.25: 184
18.7–8: 168 20.3: 19–20, 177 21.26: 184
18.8–9: 168 20.4: 177 21.27: 184
18.9: 168 20.5: 178 22: 181
18.10: 168–69 20.6: 19, 178–79 22.1–2: 184–85
18.11: 169 20.7: 179 22.2: 185
18.11–14: 169 20.7–8: 157 22.3: 185
18.15–16: 169 20.8: 157, 179 22.4: 185
18.16: 169 20.8–9: 179 22.5: 185
18.17–18: 169 20.9: 176, 180 22.6–9: 186
18.18: 170 20.10: 180 22.10: 105
18.19–20: 170 20.11–12: 180 22.10–11: 186
18.21–23: 170 20.12: 180 22.11: 105–6, 186
18.23: 170 20.13: 29, 180–81 22.12–14: 186
18.23–24: 170 20.14: 29, 181 22.14: 42
19: 171 20.15: 181 22.15–17: 186
19.1–3: 171 21: 181 22.16: 67, 172
19.3: 171 21.1–4: 181 22.17: 186
19.4–7: 172 21.2: 30 22.18–20: 186–87
19.8: 172–73 21.4: 185 22.20: 187
 R ECEN T VOLU M ES IN THE FATHER S
OF THE CHURCH SER IES

RUFINUS OF AQUILEIA, History of the Church, translated

by Philip R. Amidon, SJ, Volume 133 (2016)
DIDYMUS THE BLIND, Commentary on Genesis, translated
by Robert C. Hill, Volume 132 (2016)
ST. GREGORY OF NYSSA, Anti–Apollinarian Writings, translated
by Robin Orton, Volume 131 (2015)
ST. EPHREM THE SYRIAN, The Hymns on Faith, translated
by Jeffrey T. Wickes, Volume 130 (2015)
ST. CYRIL OF ALEXANDRIA, Three Christological Treatises, translated
by Daniel King, Volume 129 (2014)
ST. EPIPHANIUS OF CYPRUS, Ancoratus, translated
by Young Richard Kim, Volume 128 (2014)
ST. CYRIL OF ALEXANDRIA, Festal Letters 13–30, translated
by Philip R. Amidon, SJ, and edited with notes by John J. O’Keefe,
Volume 127 (2013)
FULGENTIUS OF RUSPE AND THE SCYTHIAN MONKS,
Correspondence on Christology and Grace, translated by Rob Roy McGregor
and Donald Fairbairn, Volume 126 (2013)
ST. HILARY OF POITIERS, Commentary on Matthew, translated
by D. H. Williams, Volume 125 (2012)
ST. CYRIL OF ALEXANDRIA, Commentary on the Twelve Prophets,
Volume 3, translated by †Robert C. Hill, Volume 124 (2012)

OTHER COMMENTARIES ON THE APOCALYPSE

IN THIS SERIES

ANDREW OF CAESAREA, Commentary on the Apocalypse, translated

by Eugenia Scarvelis Constantinou, Volume 123 (2011)
OECUMENIUS, Commentary on the Apocalypse, translated
by John N. Suggit, Volume 112 (2006)