Symbols of authority to exercise rule as a king (ch. 13:2), or as a judge (Matt. 19:28).

 Gr. krima “sentence,” “verdict,” “a decision rendered.” Here krima seems to mean the authority to pass sentence. The passage does not refer to a verdict in favor of the righteous. The saints sit upon thrones, which fact indicates that they are the ones who will pronounce sentence. The passage is doubtless an allusion to Dan. 7:22, where the prophet notes that “judgment was given to the saints of the most High.” For “judgment” the LXX of Daniel reads krisis, “the act of judging,” whereas Theodotion’s Greek version reads krima.

 The work of judgment referred to by the revelator is doubtless that spoken of by Paul: “Do ye not know that the saints shall judge the world? ... Know ye not that we shall judge angels?” (1 Cor. 6:2, 3). The work of judgment will doubtless involve a careful investigation of the records of evil men, so that every man will be convinced of the justice of God in the destruction of the wicked (see DA 58). See GC 660, 661.

 See on v. 2.

Or, “took their seats.”

 The millennial reign is with Christ in heaven, not on earth as many Bible interpreters assert (see on v. 2; see Additional Notes at end of chapter, Note 2).

 The Greek may be translated either “lived” or “came to life.” The context seems to favor the latter translation, otherwise the declaration, “This is the first resurrection” (v. 5) is without proper antecedent. However, the victors over the beast are alive in the time immediately preceding the coming of the Son of man, and the majority, if not all, will require no resurrection (see on v. 1) Hence, some suggest that “lived” should be given the ingressive idea, and “and” be understood as an explanatory term thus: “They began to live, that is, to reign with Christ.”

 In other words, they heeded the warning of the third angel (ch. 14:9-12) and refused to render obeisance to the power represented by the beast, even though threatened with boycott and death (see on ch. 13:15-17). Only two classes of saints are mentioned in this verse, martyrs and victors over the beast. This does not mean that they are the only ones to share in the millennial reign, for it has already been shown that all the righteous dead (not only the martyrs) come forth in the first resurrection (see on Rev. 20:1; cf. on Dan. 12:2). Perhaps the martyrs and the victors over the beast are singled out because they represent those who have suffered most. See Additional Notes at end of chapter, Note 2.

 See on ch. 1:2, 9.

 Or, “testimony of Jesus” (see on ch. 1:2, 9), here, the witness borne about Jesus.

Gr. pelekizō, literally, “to cut off with an ax,” specifically, “to behead.” The word comes from pelekus, “an ax.” The ax was the usual instrument used in executions in ancient Rome. Later it was replaced by the sword.

 See on Rev. 6:9; cf. on Ps. 16:10.

 The question is raised, over whom will the saints reign if all the wicked have been destroyed? They are said to reign “with Christ.” When the seventh angel sounds, “the kingdoms of this world ... become the kingdoms of our Lord, and of his Christ” (ch. 11:15). Daniel speaks of the “kingdom and dominion, and the greatness of the kingdom” being “given to the people of the saints of the most High” (ch. 7:27). The saints have been under the oppressive rule of kings who had drunk of the wine of Babylon’s fornication (see Rev. 18:3). Now the tables have been turned.

 True, the wicked are dead (see on ch. 20:2), but they will return to life at the end of the millennial period (see on v. 5). They are shut up, as it were, later to receive their punishment. In the meantime the saints assist in the work of judgment that determines the punishment to be meted out. After the wicked return to life they go down in utter defeat, receive their punishment, and are annihilated (see on chs. 14:10; 20:9).