Therefore rejoice, ye heavens, and ye that dwell in them; O heavens (Revised Version). κατοικοῦντες, "that dwell," is read in א, 26, 29, 30, 31, 98, Andreas, Vulgate, Primasius, Memphitie, Armenian.
The Revisers have followed the common reading of σκηνοῦντες, "tabernacled," which is found in the majority of manuscripts. Alford observes, "There is no sense of transitoriness in St. John's use of σκηνόω, rather one of repose and tranquillity (cf.
Revelation 7:15)." κατασκηνοῦντες is found in C. So in Revelation 13:6 the abiding place of God is called his tabernacle. These are the words of the writer (see on Revelation 13:10). The cause for this rejoicing has been given in Revelation 13:9; the devil having been cast out, those in heaven enjoy absolute immunity from all harm which he can work.
Woe to the inhabiters of the earth and of the sea! Woe for the earth and for the sea! (Revised Version). A few cursives give τοῖς κατοίκουσιν, "to the dwellers." The influence of the devil works woe to the whole world—to the human inhabitants, to the animal and vegetable life of the earth which was cursed for man's sake (cf.
Genesis 3:17). For the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time; or, came down (aorist). "A short season" ( καιρός) in which to exist in the world.
His wrath, kindled by his ejectment from heaven, is the greater because of the comparative shortness of his reign on earth. This "short season" is the period of the world's existence from the advent of Satan till the final judgment.
It is short in comparison with eternity, and it is frequently thus described in the New Testament (Romans 9:28; 1 Corinthians 7:29; Revelation 3:11, etc.). It is the "little time" of Revelation 6:11; the "little season" of Revelation 20:3, during which Satan must be loosed.
Here ends the digression descriptive of the struggle in heaven before the creation of the world, and the following verses take up and continue the narrative which was interrupted after Revelation 20:6.