Յայտնութիւն / Revelation - 13 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have, in this chapter, a further discovery and description of the church's enemies: not other enemies than are mentioned before, but described after another manner, that the methods of their enmity may more fully appear. They are represented as two beasts; the first you have an account of (ver. 1-10) the second, ver. 11, &c. By the first some understand Rome pagan, and by the second Rome papal; but others understand Rome papal to be represented by both these beasts, by the first in its secular power, by the second in its ecclesiastical.
Adam Clarke: Commentary on the Bible - 1831
The beast rising out of the sea with seven heads, ten horns, and ten crowns, Rev 13:1. His description, power, blasphemy, cruelty, etc., Rev 13:2-10. The beast coming out of the earth with two horns, deceiving the world by is false miracles, and causing every one to receive his mark in their right hand, Rev 13:11-17. His number, 666, Rev 13:18.
Albert Barnes: Notes on the Bible - 1834
13:0: This chapter Rev_. 13 is closely connected with Rev_. 12, which is properly introductory to this and to the subsequent portions of the book to Rev 20:1-15. See the Analysis of the Book. The vision in this chapter is of two distinct "beasts," each with special characteristics, yet closely related, deriving their power from a common source; aiding each other in the accomplishment of the same object, and manifestly relating to the same power under different forms. To see the design of the chapter, it will be necessary to exhibit the special characteristics of the two "beasts," and the points in which they resemble each other, and sustain each other:
I. The Characteristics Of The Beasts
A. "The characteristics of the first beast," Rev 13:1-10.
(a) It comes up out of the sea Rev 13:1 - out of the commotion, the agitation of nations - a new power that springs up from those disturbed elements.
(b) It has seven heads and ten horns, and upon its horns ten crowns or diadems, Rev 13:1.
(c) In its general form it resembles a leopard; its feet are like those of a bear; its mouth like that of a lion. Its connection with the great "dragon" - with Satan - is indicated by the statement that it derives its "power, and its seat, and its authority" from him Rev 13:2 - a striking representation of the fact that the civil or secular Roman power which supported the church of Rome through all its corrupt and bloody progress was the putting forth of the power of Satan on the earth.
(d) One of the heads of this beast is "wounded to death" - that is, with a wound that is in itself mortal. This wound is, however, in some way as yet unexplained, so healed that the vitality yet remains, and all the world pays homage to the beast, Rev 13:3. A blow is aimed at this authority which seems to be fatal; and there is some healing or restorative process by which its power is recovered, and by which the universality of its dominion and influence is again restored.
(e) The effect of this is, that the world renders homage really to the "dragon," the source of this power, though in the form of adoration of the "beast," Rev 13:4. That is, while the outward homage is rendered to the "beast," the real worship is that of the "dragon," or Satan. This beast is regarded as:
(1) incomparable - "Who is like unto the 'beast?'" and
(2) invincible - "Who is able to war with him?"
(f) In this form the beast is endowed with a mouth that "speaks great things and blasphemies," Rev 13:5 - that is, the power here referred - to is arrogant, and Rev_iles the God of heaven.
(g) The time during which he is to continue is "forty and two months" - that is, twelve hundred and sixty days, or twelve hundred and sixty years. See the notes on Rev 11:2.
(h) The characteristics of this beast, and of his dominion, are these:
(1) He opens his mouth in blasphemy against God, and his church, and all holy beings, Rev 13:6.
(2) he makes war with the saints and overcomes them, Rev 13:7.
(3) he asserts his power over all nations, Rev 13:7.
(4) he is worshipped by all that dwell on the earth, whose names are not in the book of life, Rev 13:8.
(i) All are called on to hear - as if the announcement were important for the church, Rev 13:9.
(j) The result or issue of the power represented by this monster, Rev 13:10. It had led others into captivity, it would itself be made captive; it had been distinguished for slaying others, it would itself feel the power of the sword. Until this is accomplished the patience and faith of the saints must be sorely tried, Rev 13:10.
B. "The characteristics of the second beast," Rev 13:11-18.
(a) It comes out of the earth Rev 13:11 - having a different origin from the former; not springing from troubled elements, as of nations at strife, but from what is firm and established - like the solid earth.
(b) It has two horns like a lamb, but it speaks as a dragon Rev 13:11. It is apparently mild, gentle, lamb-like, and inoffensive; but it is, in fact, arrogant, haughty, and imperative.
(c) Its dominion is coextensive with that of the first beast, and the effect of its influence is to induce the world to do homage to the first beast, Rev 13:12.
(d) It has the power of performing great wonders, and particularly of deceiving the world by the "miracles" which it performs. This power is particularly manifested in restoring what might be regarded as an "image" of the beast which was wounded, though not put to death, and by giving life to that image, and causing those to be put to death who will not worship it, Rev 13:13-15.
(e) This beast causes a certain mark to be affixed to all, small and great, and attempts a jurisdiction over all persons, so that none may buy or sell, or engage in any business, who have not the mark affixed to them - that is, the power represented attempts to set up a control over the commerce of the world, Rev 13:16-17.
(f) The way by which the power here referred to may be known is by some proper application of the number 666. This is stated in an enigmatical form, and yet with such clearness that it is supposed that it would be sufficient to indicate the power here referred to.
II. Points In Which The Two Beasts Resemble Or Sustain Each Other
It is manifest, on the slightest inspection of the characteristics of the "beasts" referred to in this chapter, that they have a close relation to each other; that, in important respects, the one is designed to sustain the other, and that both are manifestations or embodiments of that one and the same power represented by the "dragon," Rev 13:4. He is the great original source of power to both, and both are engaged in accomplishing his purposes, and are combined to keep up his dominion over the earth. The points of resemblance which it is very important to notice are the following:
(1) They have the same origin - that is, they both owe their power to the "dragon," and are designed to keep up his ascendency in human affairs, Rev 12:3; Rev 13:2, Rev 13:4, Rev 13:12.
(2) they have the same extent of power and dominion.
First beast.
The world wonders after the beast, Rev 13:3. They worship the dragon and the beast, Rev 13:4; and all that dwell upon the earth shall worship him, Rev 13:8.
Second beast.
He exercises all the power of the first beast, Rev 13:12. He causes the earth and them which dwell therein to worship the first beast, Rev 13:12. He has power to give life unto the image of the beast Rev 13:15. He sets up jurisdiction over the commerce of the world, Rev 13:16-17.
(3) they do the same things.
First beast.
The dragon gives power to the beast, Rev 13:4. There is given unto him a mouth speaking great things and blasphemies, Rev 13:5. He opens his mouth in blasphemy against God, Rev 13:6. It is given him to make war with the saints, and to overcome them, Rev 13:7.
Second beast.
He exercises all the power of the first beast, Rev 13:12. He does great wonders, Rev 13:13. He makes fire come down from heaven in the sight of men, Rev 13:13. He performs miracles, Rev 13:14. He causes that as many as would not worship the first beast should be killed, Rev 13:15. He claims dominion over all, Rev 13:16-17.
(4) the one is the means of healing the wounded head of the other, and of restoring its authority.
First beast.
One of his heads is, as it were, wounded to death: a wound that would be mortal if it were not healed, Rev 13:3.
Second beast.
Has power to heal the wound of the first beast, Rev 13:12; for it is manifest that the healing comes from some influence of the second beast.
(5) the one restores life to the other when dying.
First beast.
Is wounded, Rev 13:3, and his power manifestly becomes exhausted.
Second beast.
Causes an "image" of the first beast - something that should resemble that, or be the same power Rev_ived, to be made, and to be worshipped, Rev 13:15.
(6) They have the same general characteristics.
First beast.
Has a mouth given him to speak great things and blasphemies, Rev 13:5; opens his mouth in blasphemy, Rev 13:6; blasphemes the name of God, and his tabernacle, and his people, Rev 13:6; makes war with the saints and overcomes them, Rev 13:7.
Second beast.
Speaks like a dragon, Rev 13:11; deceives those that dwell upon the earth, Rev 13:14; is a persecuting power - causing those who would not worship the image of the first beast to be killed, Rev 13:15.
From this comparison of the two beasts, the following things are plain:
(1) That the same general power is referred to, or that they are both modifications of one general dominion on the earth; having the same origin, having the same locality, and aiming at the same result.
(2) it is the same general domination prolonged - that is, the one is, in another form, but the continuation of the other.
(3) the one becomes weak, or is in some way likely to lose its authority and power, and is Rev_ived by the other - that is, the other restores its waning authority, and sets up substantially the same dominion again over the earth, and causes the same great power to be acknowledged on the earth.
(4) the one runs into the other; that is, one naturally produces, or is followed by the other.
(5) one sustains the other.
(6) they, therefore, have a very close relation to each other: having the same object; possessing the same general characteristics; and accomplishing substantially the same thing on the earth.
What this was, will be better seen after the exposition of the chapter shall have been made. It may be sufficient here to remark, that, on the very face of this the Roman power suggested to the mind, as a mighty persecuting power, in the two forms of the civil and ecclesiastical authority, both having the same origin; aiming at the same object; the one sustaining the other; and both combined to keep up the dominion of the great enemy of God and man upon the earth. It is impossible, also, not to be struck with the resemblance, in many particulars, between this vision and that of Daniel Dan. 7, and to be impressed with the conviction that they are intended to refer to the same kingdom in general, and to the same events. But this will be made more manifest in the exposition of the chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 13:1, A beast rises out of the sea with seven heads and ten horns, to whom the dragon gives his power; Rev 13:11, Another beast comes out of the earth; Rev 13:14, causes an image to be made of the former beast, Rev 13:15. and that men should worship it, Rev 13:16. and receive his mark.
John Gill
INTRODUCTION TO REVELATION 13
This chapter contains a description of the Romish antichrist, under the figure of two beasts, the one representing him in his civil power, the other in his ecclesiastical power. The first beast is described by its origin, the sea, and by the monstrous shape its several parts; its heads seven, in which were the name of blasphemy; its horns ten, on which were crowns; its skin like a leopard, its feet as a bear, and its mouth as a lion; and by its state and condition, having power, a throne, and great authority; and having one of its heads wounded, and healed; and by the great regard had unto him, being wondered at, and worshipped by all the world, and declared to be more powerful than any, and none to be like them, Rev_ 13:1. Next an account is given of what he was suffered to have, a blaspheming mouth, and power to continue forty two months, Rev_ 13:5; and of what he said or uttered, his blasphemy against God, his name, tabernacle, and the inhabitants of heaven, Rev_ 13:6; and of what he did by permission, made war with the saints, overcame them, and had power over all people, Rev_ 13:7; and of the worship given him by the reprobate part of the world, Rev_ 13:8; and the whole is concluded with an exhortation exciting attention to what had been said, with a threatening to the beast, and a word of comfort to the saints, Rev_ 13:9. And then follows the description of the second beast, by its original the earth; by its likeness to a lamb, and a dragon; to the former for its two horns, and to the latter for its speech, Rev_ 13:11; and by the actions ascribed to it, which are many; as exercising all the power of the first beast; causing all the inhabitants of the earth to worship that; doing miracles, of which one is mentioned, thereby deceiving the men of the world; ordering them to make an image to the wounded beast; giving life to it, so that it could speak; putting to death all that refused to worship it; obliging men of all ranks and degrees to have a mark in their right hands or foreheads, and forbidding such that had not to buy or sell, Rev_ 13:12. And the chapter is concluded with an epiphonema, exciting men of understanding to search out, and count the number of the beast's name, since it is possible to be done, being the number of a man, and easy to be done, consisting of three Greek letters, , which are numerically 666, Rev_ 13:18.
13:113:1: Եւ տեսի զի ելանէր ՚ի ծովէն գազան, եւ ունէր գլուխս եւթն՝ եւ եղջեւրս տասն, եւ ՚ի վերայ եղջերաց նորա տա՛սն խոյր, եւ ՚ի վերայ գլխոյ նորա անուն հայհոյութեան:
1 Եւ տեսայ, որ ծովից մի գազան էր ելնում. նա ունէր եօթը գլուխ եւ տասը եղջիւր. նրա եղջիւրների վրայ կար տասը խոյր, իսկ նրա գլուխների վրայ՝ հայհոյալից մի անուն:
1 Տեսայ թէ ծովէն գազան մը կ’ելլէր, որը ունէր եօթը գլուխ ու տասը եղջիւր եւ անոր եղջիւրներուն վրայ տասը թագ ու անոր գլուխներուն վրայ հայհոյութեան անուններ կային։
Եւ տեսի զի ելանէր ի ծովէն գազան, եւ ունէր գլուխս եւթն եւ եղջեւրս տասն, եւ ի վերայ եղջերաց նորա տասն խոյր, եւ ի վերայ գլխոյ նորա անուն հայհոյութեան:

13:1: Եւ տեսի զի ելանէր ՚ի ծովէն գազան, եւ ունէր գլուխս եւթն՝ եւ եղջեւրս տասն, եւ ՚ի վերայ եղջերաց նորա տա՛սն խոյր, եւ ՚ի վերայ գլխոյ նորա անուն հայհոյութեան:
1 Եւ տեսայ, որ ծովից մի գազան էր ելնում. նա ունէր եօթը գլուխ եւ տասը եղջիւր. նրա եղջիւրների վրայ կար տասը խոյր, իսկ նրա գլուխների վրայ՝ հայհոյալից մի անուն:
1 Տեսայ թէ ծովէն գազան մը կ’ելլէր, որը ունէր եօթը գլուխ ու տասը եղջիւր եւ անոր եղջիւրներուն վրայ տասը թագ ու անոր գլուխներուն վրայ հայհոյութեան անուններ կային։
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13:11: И стал я на песке морском, и увидел выходящего из моря зверя с семью головами и десятью рогами: на рогах его было десять диадим, а на головах его имена богохульные.
13:1  καὶ εἶδον ἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον, ἔχον κέρατα δέκα καὶ κεφαλὰς ἑπτά, καὶ ἐπὶ τῶν κεράτων αὐτοῦ δέκα διαδήματα, καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ὀνόμα[τα] βλασφημίας.
13:1. Καὶ (And) εἶδον (I-had-seen) ἐκ ( out ) τῆς ( of-the-one ) θαλάσσης ( of-a-sea ) θηρίον ( to-a-beastlet ) ἀναβαῖνον , ( to-stepping-up ,"ἔχον (to-holding) κέρατα ( to-horns ) δέκα ( to-ten ) καὶ (and) κεφαλὰς (to-heads) ἑπτά, (to-seven,"καὶ (and) ἐπὶ (upon) τῶν (of-the-ones) κεράτων (of-horns) αὐτοῦ (of-it) δέκα (to-ten) διαδήματα, (to-bindings-through-to,"καὶ (and) ἐπὶ (upon) τὰς (to-the-ones) κεφαλὰς (to-heads) αὐτοῦ (of-it) ὀνόματα (to-names) βλασφημίας. (of-a-harmful-declaring-unto)
13:1. et vidi de mare bestiam ascendentem habentem capita septem et cornua decem et super cornua eius decem diademata et super capita eius nomina blasphemiaeAnd I saw a beast coming up out the sea, having seven heads and ten horns: and upon his horns, ten diadems: and upon his heads, names of blasphemy.
1. [12:18] and he stood upon the sand of the sea. And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.
13:1. And he stood upon the sand of the sea. And I saw a beast ascending from the sea, having seven heads and ten horns, and upon its horns were ten diadems, and upon its heads were names of blasphemy.
13:1. And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
And [I] saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy:

1: И стал я на песке морском, и увидел выходящего из моря зверя с семью головами и десятью рогами: на рогах его было десять диадим, а на головах его имена богохульные.
13:1  καὶ εἶδον ἐκ τῆς θαλάσσης θηρίον ἀναβαῖνον, ἔχον κέρατα δέκα καὶ κεφαλὰς ἑπτά, καὶ ἐπὶ τῶν κεράτων αὐτοῦ δέκα διαδήματα, καὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ὀνόμα[τα] βλασφημίας.
13:1. et vidi de mare bestiam ascendentem habentem capita septem et cornua decem et super cornua eius decem diademata et super capita eius nomina blasphemiae
And I saw a beast coming up out the sea, having seven heads and ten horns: and upon his horns, ten diadems: and upon his heads, names of blasphemy.
13:1. And he stood upon the sand of the sea. And I saw a beast ascending from the sea, having seven heads and ten horns, and upon its horns were ten diadems, and upon its heads were names of blasphemy.
13:1. And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Первый стих нужно принимать как указание на новую сцену зрения, как на новое явление пред очами тайнозрителя, при совершенно новой обстановке. Иоанн видит зверя, выходящего из моря, а не из бездны, как в XI:7. Очевидно здесь речь о другом существе. Зверь XIII-й главы совершенно самостоятельный символический образ (ср. Дан 7:37; 10:24). Самое наименование "зверя" употреблено здесь в смысле такого животного, у которого особенно выступают свойства жестокости и кровожадности. Он выходит из моря, которое на языке Свящ. Писания весьма часто употребляется в смысле множества народов, притом народов неспокойных, метущихся и враждебно относящихся к Царству Божию, к народу Божию (Пс XCIII:3; Ис VIII:7, 8; ХVII:12; Иер XLVI:7). На этом основании и символ зверя, выходящего из моря, нужно понимать как изображение существа, которое выходит из среды грешного, боговраждебного человеческого мира. Таким образом зверь XIII гл. есть антихрист, который, по верованию Православной Церкви, будет последним представителем и выразителем боговраждебной диавольской силы, царем антихристианского царства. Дальнейшие признаки описываемого зверя символически изображают пред нами, как и чрез кого действовал диавол в прежнее время, и как и чрез кого будет он действовать в последнее время. - Зверь в Свящ. Писании служит обыкновенно символом царства, а голова зверя - указанием на царя, стоящего во главе царства. Поэтому, и сообразно с XVII:10, изображение зверя с семью головами есть только прием апокалиптического раскрытия истины, и под головами нужно разуметь царей и царства в их последовательности. Царства, представляемые семью головами зверя, суть, очевидно, те царства и народа, которые были враждебны установлению Бож. Царства на земле и опасны для народа Божия. Сам тайнозритель не дает никакого решения вопроса об этих царствах. Очевидно, как для него, так и в существе дела важно не то, в каких определенных царствах обнаруживалась боговраждебная сила диавола. Более важно, что эта диавольская сила, сила князя мира сего, обнаружится таковою и в последнее время, и притом так, что предшествующие ее обнаружения как бы войдут в общий состав; и все зло, которое по частям обнаруживалось в мире в лице тех или других царств и государей, враждовавших против Царства Божия на земле, обнаружится во всей своей совокупности в лице царя последнего царства, в лице антихриста, зверя о семи головах. - Говоря о десяти рогах зверя, ев. Иоанн не указывает, как были размещены они. Он как бы хочет показать, что рога зверя принадлежали не какой-либо одной голове, но всему зверю, всем головам вместе и каждой в отдельности. Рог есть общеизвестный в Свящ. Писании символ могущества власти, и десять рогов, как число полноты, говорит, таким образом, о высшей силе и могуществе зверя антихриста. И если когда-либо эти десять рогов будут означать нечто определенное, т.е. десять царей с их царствами, то только в последнее время, в дни антихриста. Диадемы над рогами зверя, как царское головное украшение, также говорит о царской власти зверя-антихриста, о его праве обладать миром, каковое право он получит от диавола-дракона (ст. 2). Такое происхождение власти зверя естественно отразится на его отношении к Богу: мы видим на головах зверя имена богохульные, которых было, очевидно, несколько. Смысл этого тот, что зверь, как орудие деятельности диавола, столь проникается боговраждебными стремлениями, что у него, как бы на его лбу, будет отражаться то внутреннее существо, которым будет самопроизношение и богохульство [Kliefoth]. Об этом предсказано и Ап. Павлом в послании к Солунянам (2: Сол 2:4; ср. Дан 7:8, 25). Для указания на губительность и зловредность деятельности зверя ему приписываются свойства не одного, а трех зверей: барса (лукавство), медведя (упорство) и льва (высокомерие и алчное властолюбие); все это вместе говорит о коварстве и жестокости. Дракон, т.е. диавол, дает этому зверю свою силу, свой престол и великую власть. Сила диавола - это те его природные силы и способности, которые принадлежат ему как духу и черному и высшему божественному созданию. Трон диавола есть весь мир, князем которого называет его Свящ. Писание. Господь попускает диаволу пользоваться властью над миром, хотя лишь постольку, поскольку сам мир, как лежащий во зле, позволяет диаволу властвовал над собою (1Ин. 5:19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The First Beast.A. D. 95.
1 And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6 And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7 And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9 If any man have an ear, let him hear. 10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.

We have here an account of the rise, figure, and progress of the first beast; and observe, 1. From what situation the apostle saw this monster. He seemed to himself to stand upon the sea-shore, though it is probable he was still in a rapture; but he took himself to be in the island Patmos, but whether in the body or out of the body he could not tell. 2. Whence this beast came--out of the sea; and yet, by the description of it, it would seem more likely to be a land-monster; but the more monstrous every thing about it was the more proper an emblem it would be to set forth the mystery of iniquity and tyranny. 3. What was the form and shape of this beast. It was for the most part like a leopard, but its feet were like the feet of a bear and its mouth as the mouth of a lion; it had seven heads, and ten horns, and upon its heads the name of blasphemy: the most horrid and hideous monster! In some part of this description here seems to be an allusion to Daniel's vision of the four beasts, which represented the four monarchies, Dan. vii. 1-3, &c. One of these beasts was like a lion, another like a bear, and another like a leopard; this beast was a sort of composition of those three, with the fierceness, strength, and swiftness, of them all; the seven heads and the ten horns seem to design its several powers; the ten crowns, its tributary princes; the word blasphemy on its forehead proclaims its direct enmity and opposition to the glory of God, by promoting idolatry. 4. The source and spring of his authority--the dragon; he gave him his power, and seat, and great authority. He was set up by the devil, and supported by him to do his work and promote his interest; and the devil lent him all the assistance he could. 5. A dangerous wound given him, and yet unexpectedly healed, v. 3. Some think that by this wounded head we are to understand the abolishing of pagan idolatry; and by the healing of the wound the introducing of the popish idolatry, the same in substance with the former, only in a new dress, and which as effectually answers the devil's design as that did. 6. The honour and worship paid to this infernal monster: All the world wondered after the beast; they all admired his power, and policy, and success, and they worshipped the dragon that gave power to the beast, and they worshipped the beast; they paid honour and subjection to the devil and his instruments, and thought there was no power able to withstand them: so great were the darkness, degeneracy, and madness of the world! 7. How he exercised his infernal power and policy: He had a mouth, speaking great things, and blasphemies; he blasphemed God, the name of God, the tabernacle of God, and all those that dwell in heaven; and he made war with the saints, and overcame them, and gained a sort of universal empire in the world. His malice was principally levelled at the God of heaven, and his heavenly attendants--at God, in making images of him that is invisible, and in worshipping them;--at the tabernacle of God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transubstantiation, which will not suffer his body to be a true body, and will put it into the power of every priest to prepare a body for Christ;--and against those that dwell in heaven, the glorified saints, by putting them into the place of the pagan demons, and praying to them, which they are so far from being pleased with that they truly judge themselves wronged and dishonoured by it. Thus the malice of the devil shows itself against heaven and the blessed inhabitants of heaven. These are above the reach of his power. All he can do is to blaspheme them; but the saints on earth are more exposed to his cruelty, and he sometimes is permitted to triumph over them and trample upon them. 8. The limitation of the devil's power and success, and that both as to time and persons. He is limited in point of time; his reign is to continue forty-and-two months (v. 5), suitable to the other prophetical characters of the reign of antichrist. He is also limited as to the persons and people that he shall entirely subject his will and power; it will be only those whose names are not written in the Lamb's book of life. Christ had a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist might overcome their bodily strength, and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies. 9. Here is a demand of attention to what is here discovered of the great sufferings and troubles of the church, and an assurance given that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of his people, and those who have killed with the sword shall themselves fall by the sword (v. 10), and those who led the people of God into captivity shall themselves be made captives. Here now is that which will be proper exercise for the patience and faith of the saints--patience under the prospect of such great sufferings, and faith in the prospect of so glorious a deliverance.
Adam Clarke: Commentary on the Bible - 1831
13:1: And I stood upon the sand of the sea, and saw a beast rise up out of the sea - Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has probably been one reason why so many discordant hypotheses have been published to the world. In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost is his own interpreter. What is therefore meant by the term beast in any one prophetic vision, the same species of thing must be represented by the term whenever it is used in a similar manner in any other part of the sacred oracles. Having therefore laid this foundation, the angel's interpretation of the last of Daniel's four beasts need only be produced, an account of which is given in the seventh chapter of this prophet. Daniel being very desirous to "know the truth of the fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that were on his head," the angel thus interprets the vision: "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise," etc. In this scripture it is plainly declared that the fourth beast should be the fourth kingdom upon earth; consequently, the four beasts seen by Daniel are four kingdoms: hence the term beast is the prophetic symbol for a kingdom.
As to the nature of the kingdom which is represented by the term beast, we shall obtain no inconsiderable light in examining the most proper meaning of the original word חיה chaiyah. This Hebrew word is translated in the Septuagint by the Greek word θηριον, and both words signify what we term a wild beast; and the latter is the one used by St. John in the Apocalypse. Taking up the Greek word θηριον in this sense, it is fully evident, if a power be represented in the prophetical writings under the notion of a wild beast, that the power so represented must partake of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual warfare with the animal world, so most governments, influenced by ambition, promote discord and depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and derive their political consequence from the unsuccessful resistance to the contending nations. The kingdom of God, on the other hand, is represented as "a stone cut out of the mountain without hands;" and is never likened to a beast, because it is not raised up by the sword as all other secular powers are, but sanctifies the persons under its subjection; in which last particular it essentially differs from all other dominations.
This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number of nations, which it has successfully contended against and incorporated with its dominions. The sea, here, is doubtless the same against the inhabiters of which a wo was denounced, Rev 12:12; for St. John was standing upon the sand of the sea when the vision changed from the woman and the dragon to that recorded in this chapter. It therefore follows that the kingdom or empire here represented by the beast, is that which sprung up out of the ruins of the Western Roman empire.
Having seven heads and ten horns, and upon his horns ten crowns - The beast here described is the Latin empire, which supported the Romish or Latin Church; for it has upon his horns ten crowns, i.e., is an empire composed of ten distinct monarchies in the interest of the Latin Church. See the heads and horns fully explained in the notes on Rev 17:10 (note), Rev 17:12 (note), and Rev 17:16 (note).
As the phrases Latin Church, Latin empire, etc., are not very generally understood at present, and will occur frequently in the course of the notes on this and the 17th chapter, it will not be improper here to explain them. During the period from the division of the Roman empire into those of the east and west, till the final dissolution of the western empire, the subjects of both empires were equally known by the name of Romans. Soon after this event the people of the west lost almost entirely the name of Romans, and were denominated after their respective kingdoms which were established upon the ruins of the western empire. But as the eastern empire escaped the ruin which fell upon the western, the subjects of the former still retained the name of Romans, and called their dominion Ἡ Ῥωμαΐκη βασιλεια, the Roman empire; by which name this monarchy was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more particularly in the time of the crusades and subsequently), called the western people, or those under the influence of the Romish Church, Latins, and their Church the Latin Church. And the western people, in return, denominated the eastern Church the Greek Church, and the members of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a confirmation of what has just been said the reader may consult the Byzantine writers, where he will find the appellations Ῥωμαιοι and Λατινοι, Romans and Latins, used in the sense here mentioned in very numerous instances. The members of the Romish Church have not been named Latins by the Greeks alone; this term is also used in the public instruments drawn up by the general popish councils, as may be instanced in the following words, which form a part of a decree of the council of Basil, dated Sept. 26, 1437: Copiosissimam subventionem pro unione Graecorum cums Latinis, "A very great convention for the union of the Greeks with the Latins." Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae Latinorum quaesita unio, "the desired union of the Church of the Latins;" and in another place we read, Nec superesse modum alium prosequendi operis tam pii, et servandi latinae Ecclesiae honoris, "that no means might be left untried of prosecuting so pious a work, and of preserving the honor of the Latin Church." See Corps Diplomatique, tom. iii., pp. 32, 35. In a bull of the same pontiff, dated Sept., 1439, we have Sanctissima Latinorum et Graecorum unio, "the most holy union of the Greeks with the Latins." See Bail's Summa Conciliorum, in loc. By the Latin empire is meant the whole of the powers which support the Latin Church.
And upon his heads the name of blasphemy - Ονουα βλασφημιας· A name of blasphemy. This has been variously understood. Jerome and Prosper give it as their opinion that the name of blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a name of blasphemy. Blasphemy, in Scripture, signifies impious speaking when applied to God, and injurious speaking when directed against our neighbor. A name of blasphemy is the prostitution of a sacred name to an unholy purpose. This is evident from the 9th verse of the second chapter of the Apocalypse, where God says, "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." These wicked men, by calling themselves Jews, blasphemed the name, i.e., used it in an injurious sense; for he Only is a Jew who is one inwardly. Hence the term Jews applied to the synagogue of Satan is a name of blasphemy, i.e. a sacred name blasphemed. A name of blasphemy, or a blasphemous appellation, is said to be upon all the seven heads of the beast. To determine what this name is, the meaning of the seven heads in this place must be ascertained. If the reader refer to the notes on Rev 17:9-11, he will find that the heads are explained to have a double meaning, viz., that they signify the seven electorates of the German empire, and also seven forms of Latin government. As this is the first place in which the heads of the beast are mentioned with any description, it is reasonable to expect that that signification of the heads which is first in order in the angel's interpretation, Rev 17:9, must be what is here intended. This is, "the seven heads are seven mountains on which the woman sitteth;" the name of blasphemy will consequently be found upon the seven electorates of Germany. This, therefore, can be no other than that which was common, not only to the electorates but also to the whole empire of Germany, or that well known one of Sacrum Imperium Romanum, "The Sacred (or Holy) Roman Empire." Here is a sacred appellation blasphemed by its application to the principal power of the beast. No kingdom can properly be called holy but that of Jesus; therefore it would be blasphemy to unite this epithet with any other power. But it must be horridly blasphemous to apply it to the German empire, the grand supporter of antichrist from his very rise to temporal authority. Can that empire be holy which has killed the saints, which has professed and supported with all its might an idolatrous system of worship? It is impossible. Therefore its assumption of sacred or holy (which appellation was originally given to the empire from its being the main support of what is termed the holy catholic Church, the emperor being styled, on this account, Christ's temporal vicar upon earth: see Caesarini Furstenerii Tractatus De Suprematu Principum Germaniae, cc. 31, 32) is, in the highest sense the word can be taken, a name of blasphemy. The name of blasphemy is very properly said to be upon the seven heads of the beast, or seven electorates of the German empire, because the electors are styled Sacri Imperii Principes Electores, Princes, Electors of the Holy Empire; Sacri Romani Imperii Electores, Electors of the Holy Roman Empire.
Albert Barnes: Notes on the Bible - 1834
13:1: And I stood upon the sand of the sea - The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters (Prof. Stuart, in loco). This vision strongly resembles that in Dan 7:2 ff, where the prophet saw four beasts coming up in succession from the sea. See the notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea Dan 13:2, and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See the notes on Dan 7:2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see the notes on Rev 13:11), represents an agitated or unsettled state of things, and we should naturally. look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connection with the papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Compare, as above, Dan 7:2, and Psa 65:7; Jer 51:42; Isa 60:5; Rev 10:2. The natural idea, therefore, in this passage, would be that the power that was represented by the "beast" would spring up among the nations, when restless or unsettled, like the waves of the ocean.
And saw a beast - Daniel saw four in succession Dan 7:3-7, all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, Rev 13:1, Rev 13:11. On the general meaning of the word "beast" - θηρίον thē rion - see the notes on Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See the notes on Dan 7:3.
Having seven heads - So also the dragon is represented in Rev 12:3. See the notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In Rev 17:9, referring substantially to the same vision, it is said that "the seven heads are seven mountains"; and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (compare the notes on Rev 12:3), and consequently this must be regarded as designed, in some way, to be a representation of Rome.
And ten horns - See this also explained in the notes on Rev 12:3; compare also the more extended illustration in the notes on Dan 7:25, following The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the papacy was about to rise. Compare Rev 17:12; "And the ten horns which thou sawest are ten kings (marg. "kingdoms"), which have received no kingdom as yet, but receive power as kings with the beast." For a full illustration of this, see the copious notes at the close of the seventh chapter of Daniel.
And upon his horns ten crowns - Greek, "ten diadems." See the notes on Rev 12:3. These indicated dominion or authority. In Rev 12:3, the "dragon is represented as having seven diadems on his head"; here, the beast is represented as having ten. The dragon there represents the Roman domination, as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see the notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the papacy, and, therefore, properly represented here as having ten diadems.
And upon his heads the name of blasphemy - That is, the whole power was blasphemous in its claims and pretensions. The word "blasphemy" here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word "blasphemy," see the notes on Mat 9:3; Mat 26:65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the papacy, see the notes on Th2 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: upon: Jer 5:22
and saw: Rev 11:7, Rev 17:8; Dan 7:2, Dan 7:3
having: Rev 12:3, Rev 17:3, Rev 17:7-12, Rev 17:16; Dan 7:7, Dan 7:8, Dan 7:19, Dan 7:20, Dan 7:23, Dan 7:24
ten crowns: Rev 12:3
name: or, names
blasphemy: Rev 13:5, Rev 13:6, Rev 17:3, Rev 17:5; Dan 7:25, Dan 11:36; Th2 2:3, Th2 2:4
Geneva 1599
13:1 (23) And I stood upon the sand of the sea, and (1) saw a beast rise up (2) out of the sea, having seven heads and (3) ten horns, and upon his horns ten crowns, (4) and upon his heads (5) the name of blasphemy.
(23) That is, as a mighty tempest he poured out on the whole world (whose prince he is) to raise the floods and provoke the nations, that they might with their furious bellows toss up and down, driven here and there, and finally destroy the Church of Christ with its holy members. But the providence of God resisted his attempt, that he might save the Church of the Gentiles, yet tender and green. The rest of this story of the dragon is excellently presented by the apostle John later in (Rev_ 20:1-15). For here the dragon endeavouring to do wickedness, was by God cast into prison. (1) The apostle having declared the forming of the Christian Church, and the state of the Church from which ours takes her beginning, now goes to the story of the progress of it, as is shown in the beginning of the former chapter. This history of the progress of the Church and the battles of it, is recorded in this chapter, but distinctly in two parts, one is of the civil Roman Empire, (Rev_ 13:1-10). Another of the ecclesiastic or prophetic body, there to the end of the chapter. In the first part these things are shown: First the state of the Empire, in (Rev_ 13:1-4) then the acts of it in (Rev_ 13:5-7) after the effect: which is exceedingly great glory (Rev_ 13:8). Last of all is commended the use: and the instruction of the godly against the evils that shall come from the same in (Rev_ 13:9-10). The history of the state, contains a most ample description of the beast, first entire in (Rev_ 13:1-2) and then restored after harm, (Rev_ 13:3-4). (2) On the sand where the devil stood practising new tempests against the Church, in the verse next before going: at which time the Empire of Rome was endangered by domestic dissensions and was mightily tossed, having ever and again new heads, and new emperors. See (Rev_ 17:8) (3) Having the same instruments of power, providence, and most expert government which the dragon is said to have had, in (Rev_ 12:3). (4) We read in (Rev_ 12:3) that the dragon had seven crowns set upon seven heads because the thief claims to be proper lord and prince of the world, but this beast is said to have ten crowns, set on several, not heads but horns: because the beast is obligated to the dragon for all; (Rev_ 13:2) and does not otherwise reign, then by law of subjection given by him, namely that he employ his horns against the Church of God. The speech is taken from the ancient custom and form of dealing in such ease: by which they that were absolute kings did wear the diadem on their heads: but their vassals and such as reigned by grace from them, wore the same on their hoods: for so they might commodiously lay down their diadems when they came into the presence of their sovereigns, as also the elders are said, when they adored God which sat upon the throne, to have cast down their crowns before him in (Rev_ 4:10)
(5) Contrary to that which God of old commanded should be written in the head piece of the high Priest, that is, "Sanctitas Jehova", Holiness unto the Lord. The name of blasphemy imposed by the dragon, is that which Paul says in (Th2 2:4) "He sits as God and boasts himself to be God" For this name of blasphemy both the Roman Emperors did then challenge to themselves, as Suetonius and Dion do report of Caigula and Domitian: and after them the popes of Rome professed the same of themselves, when they challenged to themselves sovereignty in holy things of which kind of sayings the sixth book of the Decretals, the Clementines, and the Extravagants, are very full. For these men were not content with that which Anglicus wrote in his Poetria, (the beginning of which is "Papa stupor mundi" The pope is the wonder of the world) "Nec Deus es, nec homo, sed neuter es inter utrungue." Thou art not God, nor art thou man, but neuter mixed of both: as the gloss witnesses on the sixth book: But they were bold to take to themselves the very name of God, and to accept it given of other: according as almost a hundred and twenty years since there was made for Sixtus the fourth, when he should first enter into Rome in his papal dignity, a Pageant of triumph, and cunningly fixed upon the gate of the city he should enter at, having written upon it this blasphemous verse: "Oraclo vocis mundi moderaris habenas, Et merito in terrs crederis esse Deus." That is, By oracle of thine own voice, the world thou governest all, And worthily a God on earth men think and do thee call. These and six hundred the like who can impute to that modesty by which good men of old would have themselves called the servants of the servants of God? Verily either this is a name of blasphemy, or there is none at all.
John Gill
13:1 And I stood upon the sand of the sea,.... The Vulgate Latin, Syriac, and Ethiopic versions read, "and he stood", &c. and so the Alexandrian copy; meaning the dragon, said to be wroth with the woman, and to go forth to make war with her seed, in the latter part of the preceding chapter, where some versions place this clause; and the Arabic version reads expressly, "and the serpent stood", &c. And this is thought by some to be the better reading, because of the connection with what goes before, and because there is no mention of the name of John, nor of his being called or removed from heaven, where he was beholding sights, and continuing the account of them, Rev_ 4:1, as there is when he is shown sights elsewhere; see Rev_ 17:3. And besides, as the dragon was contriving a new way of persecuting the saints, and about to raise up a beast out of the sea, by which he might do it, to whom he would give his power, seat, and authority, he is represented as standing in a proper place for this purpose; it was upon the sand, which may signify a multitude of people employed by him, and also may denote the weakness and failure of his efforts in the issue; yet the Greek copies in general agree in the common reading, and refer it to John, who stood on the shore of the isle of Patmos, and in a fit place, in a visionary way, to behold the following sight: for that the next clause belongs to him is without doubt,
and saw a beast rise up out of the sea: by which is meant, not the devil, because it is in Rev_ 13:2, distinguished from the dragon, who is the devil and Satan, as also elsewhere, Rev_ 16:13, nor the old Roman empire, though there are many things which seem to agree; the Roman monarchy is called a beast it is one of the four beasts in Dan 7:2; which rose up out of the sea, from a multitude of people and nations, which were gathered to it and composed it. Rome Pagan had, as this beast has, seven heads and ten horns, Rev_ 12:3; and had power over all nations, and is therefore sometimes called the whole world, and exercised great cruelty upon the Christians; but then this is signified by the red dragon itself, in the preceding chapter, and, besides, had risen up before the times of John, whereas this is one of the things shown him, which should be hereafter: this beast then was not, but was to come, Rev_ 4:1; and was not to arise, nor did it arise till after the downfall of Rome Pagan, and after the Arian persecution, after the woman's flight into the wilderness, and after, and upon the inundation of the barbarous nations into the empire, as appears from the preceding chapter; nor will the time of this beast's duration agree with the old Roman empire, for this beast is to continue forty two months, Rev_ 13:5; which is the whole time of the holy city being trodden under foot, and of the church's being in the wilderness, and of the witnesses prophesying in sackcloth; whereas the Roman monarchy, governed by emperors, did not last four hundred years. Moreover, as this beast is distinguished from the dragon, so it is said to have its power from him; whereas the Roman empire was of God, and obedience and subjection to it are always recommended to the saints in the Scriptures, Rom 13:1, much less can the empire, as become truly Christian, be intended; nor are either the eastern or the Turkish empires designed, for neither of these had their seat at Rome, which the dragon save to this beast, but at Constantinople: it remains then, that by it meant the Roman empire, when divided into ten kingdoms, and united in the Papacy; or it designs Christ in his secular power, with the ten kings, that receive power with him as such one hour, and give their kingdom to him: now this beast is said to "rise up out of the sea"; either out of the abyss, the bottomless pit of hell, see Rev_ 11:7; or out of the sea of this world, and the wicked in it, who are like a troubled sea that cannot rest; or out of the floods of errors and heresies, by which this man of sin was conceived and cherished, and a way was paved for his open rising and appearance in the world; or rather, since waters design, in this book, nations, people, and tongues, see Rev_ 17:15; and the four beasts in Daniel are said to rise out of the sea, Rev_ 7:2; and a multitude of people are compared to the waves of the sea, Ezek 26:3; see also Is 17:12, where the Jewish writers say (b), the nations are compared to the sea, as Israel to the sand, the inundation of the barbarous nations, the Goths, Huns, and Vandals, into the empire, seem to be intended, which made great commotions and changes in it: these set up ten kingdoms in it, upon which antichrist arose, and placed himself at the head of them; these gave their kingdoms to the beast; and so may be said to give rise unto him, especially as to his secular power.
Having seven heads: which some understand the seat of knowledge, and seven a number of perfection; and so may refer to those boasted treasures of wisdom and knowledge which antichrist pretends to have, as being the judge of controversies, and the infallible interpreter of the Scriptures; or else the seven fold form of government among the Romans is intended, as in Rev_ 12:3; or rather as it is interpreted in Rev_ 17:9; the seven mountains on which Rome was built, and so design the city itself built on them, that being the metropolis of the empire; or the seven capital cities of the empire, as Mr. Daubuz thinks; the whole is meant, for it is the same Roman monarchy as before, only in a different form:
and ten horns; the ten kingdoms, into which the empire was divide it upon its being wasted and vanquished by the Goths, and the ten kings of them, which reigned with the beast, and gave their kingdoms to him; so horns signify kingdoms in Zech 1:18.
And upon his horns ten crowns; which distinguishes Rome Papal from Rome Pagan; the crowns in Rome Pagan were upon the heads, or the emperors, that resided at Rome; and though it had ten horns, as here, and was divided into so many provinces, which were governed by deputies, proconsuls, &c. yet they were not kings, they had no crowns; but here the horns have crowns on them because the governors of these ten kingdoms are crowned kings:
and upon his heads the name of blasphemy; which refers not to Rome Pagan being called the eternal city, and Rome the goddess, and the like; but to Rome Papal, or antichrist, who elsewhere is said to have the name "Mystery" written upon the forehead, and to have blasphemy on his heads; and is called blasphemy in the abstract, as being a most blasphemous creature against God, Christ, and his people, and so his name is suitable to his character, mouth, and language, Rev_ 13:5; assuming that to himself which only belongs to God and Christ, as power over the conscience, to forgive sin, &c. and even deity itself; see Th2 1:4. The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read, "names of blasphemy".
(b) Yalkut Simeoni, par. 2. fol. 41. 4. & 55. 2. & 63. 3.
John Wesley
13:1 And I stood on the sand of the sea - This also was in the vision. And I saw - Soon after the woman flew away. A wild beast coming up - He comes up twice; first from the sea, then from the abyss. He comes from the sea before the seven phials; "the great whore" comes after them. O reader, this is a subject wherein we also are deeply concerned, and which must he treated, not as a point of curiosity, but as a solemn warning from God! The danger is near. Be armed both against force and fraud, even with the whole armour of God. Out of the sea - That is, Europe. So the three woes (the first being in Persia, the second about the Euphrates) move in a line from east to west. This beast is the Romish Papacy, as it came to a point six hundred years since, stands now, and will for some time longer. To this, and no other power on earth, agrees the whole text, and every part of it in every point; as we may see, with the utmost evidence, from the propositions following:
Tit is one and the same beast, having seven heads, and ten horns, which is described in this and in the seventeenth chapter. Of consequence, his heads are the same, and his horns also. This beast is a spiritually secular power, opposite to the kingdom of Christ. A power not merely spiritual or ecclesiastical, nor merely secular or political but a mixture of both. He is a secular prince; for a crown, yea, and a kingdom are ascribed to him. And yet he is not merely secular; for he is also a false prophet. The beast has a strict connexion with the city of Rome. This clearly appears from the seventeenth chapter. The beast is now existing. He is not past. for Rome is now existing; and it is not till after the destruction of Rome that the beast is thrown into the lake. He is not altogether to come: for the second woe is long since past, after which the third came quickly; and presently after it began, the beast rose out of the sea. Therefore, whatever he is, he is now existing. The beast is the Romish Papacy. This manifestly follows from the third and fourth propositions; the beast has a strict connexion with the city of Rome; and the beast is now existing: therefore, either there is some other power more strictly connected with that city, or the Pope is the beast. The Papacy, or papal kingdom, began long ago. The most remarkable particulars relating to this are here subjoined; taken so high as abundantly to show the rise of the beast, and brought down as low as our own time, in order to throw a light on the following part of the prophecy:
A.D. 1033. Benedict the Ninth, a child of eleven years old, is bishop of Rome, and occasions grievous disorders for above twenty years. A.D. 1048 Damasus II. introduces the use of the triple crown. A.D. 1058 The church of Milan is, after long opposition, subjected to the Roman. A.D. 1073 Hildebrand, or Gregory VII., comes to the throne. A.D. 1076 He deposes and excommunicates the emperor. A.D. 1077 He uses him shamefully and absolves him. A.D. 1080 He excommunicates him again, and sends a crown to Rodulph, his competitor. A.D. 1083 Rome is taken. Gregory flees. Clement is made Pope, and crowns the emperor. A.D. 1085 Gregory VII. dies at Salerno. A.D. 1095 Urban II. holds the first Popish council, at Clermont and gives rise to the crusades. A.D. 1111 Paschal II. quarrels furiously with the emperor. A.D. 1123 The first western general council in the Lateran. The marriage of priests is forbidden. A.D. 1132 Innocent II declares the emperor to be the Pope's liege - man, or vassal. A.D. 1143 The Romans set up a governor of their own, independent on Innocent II. He excommunicates them, and dies. Celestine II. is, by an important innovation, chosen to the Popedom without the suffrage of the people; the right of choosing the Pope is taken from the people, and afterward from the clergy, and lodged in the Cardinals alone. A.D. 1152 Eugene II. assumes the power of canonizing saints. A.D. 1155 Adrian IV. puts Arnold of Brixia to death for speaking against the secular power of the Papacy. A.D. 1159 Victor IV. is elected and crowned. But Alexander III. conquers him and his successor. A.D. 1168 Alexander III. excommunicates the emperor, and brings him so low, that, A.D. 1177 he submits to the Pope's setting his foot on his neck. A.D. 1204 Innocent III. sets up the Inquisition against the Vaudois. A.D. 1208 He proclaims a crusade against them. A.D. 1300 Boniface VIII. introduces the year of jubilee. A.D. 1305 The Pope's residence is removed to Avignon. A.D. 1377 It is removed back to Rome. A.D. 1378 The fifty years' schism begins. A.D. 1449 Felix V., the last Antipope, submits to Nicholas V. A.D. 1517 The Reformation begins. A.D. 1527 Rome is taken and plundered. A.D. 1557 Charles V. resigns the empire; Ferdinand I. thinks the being crowned by the Pope superfluous. A.D. 1564 Pius IV. confirms the Council of Trent. A.D. 1682 Doctrines highly derogatory to the Papal authority are openly taught in France. A.D. 1713 The constitution Unigenitus. A.D. 1721 Pope Gregory VII. canonized anew.
Robert Jamieson, A. R. Fausset and David Brown
13:1 VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM. (Rev. 13:1-18)
I stood--So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.
upon the sand of the sea--where the four winds were to be seen striving upon the great sea (Dan 7:2).
beast--Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In Dan 7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within.
out of the sea-- (Dan 7:3; compare Note, see on Rev_ 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Rev_ 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning.
seven heads and ten horns--A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Rev_ 12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in Dan 2:33, Dan 2:41-42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (Rev_ 12:3; Rev_ 13:1). Therefore, both heads and horns refer to kingdoms; compare Rev_ 17:7, Rev_ 17:10, Rev_ 17:12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings," Rev_ 17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (Rev_ 17:12), and are as yet future [AUBERLEN]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [TYSO in DE BURGH]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [AUBERLEN], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. FABER explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (Rev_ 13:11, &c.), being "the eighth head," and yet "of the seven" (Rev_ 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Rev_ 19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (Rev_ 17:11).
crowns--Greek, "diadems."
name of blasphemy--So C, Coptic, and ANDREAS. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on Rev_ 17:3). A characteristic of the little horn in Dan 7:8, Dan 7:20-21; Th2 2:4.
13:213:2: Եւ գազանն զոր տեսի՝ նմա՛ն ընծու, եւ ոտք նորա իբրեւ զարջու, եւ բերան նորա որպէս զառիւծու. եւ ետ նմա վիշապն զզօրութիւն իւր՝ եւ զաթոռ իւր եւ զիշխանութի՛ւն մեծ[5237]: [5237] Ոմանք. Ընձու։ Ոսկան. Զիշխանութիւն իւր մեծ։
2 Եւ այն գազանը, որին տեսայ, նման էր յովազի, իսկ նրա ոտքերը նման էին արջի ոտքերի, եւ նրա բերանը՝ առիւծի բերանի: Եւ վիշապը նրան տուեց իր զօրութիւնը, իր գահը եւ մեծ իշխանութիւն:
2 Այդ գազանը ինձի նման էր, իր ոտքերը արջու ոտքերու պէս, իր բերանը առիւծի բերնի պէս։ Վիշապը անոր տուաւ իր զօրութիւնը եւ իր աթոռը ու մեծ իշխանութիւն։
Եւ գազանն զոր տեսի նման ընձու, եւ ոտք նորա իբրեւ զարջու, եւ բերան նորա որպէս զառիւծու. եւ ետ նմա վիշապն զզօրութիւն իւր եւ զաթոռ իւր եւ զիշխանութիւն մեծ:

13:2: Եւ գազանն զոր տեսի՝ նմա՛ն ընծու, եւ ոտք նորա իբրեւ զարջու, եւ բերան նորա որպէս զառիւծու. եւ ետ նմա վիշապն զզօրութիւն իւր՝ եւ զաթոռ իւր եւ զիշխանութի՛ւն մեծ[5237]:
[5237] Ոմանք. Ընձու։ Ոսկան. Զիշխանութիւն իւր մեծ։
2 Եւ այն գազանը, որին տեսայ, նման էր յովազի, իսկ նրա ոտքերը նման էին արջի ոտքերի, եւ նրա բերանը՝ առիւծի բերանի: Եւ վիշապը նրան տուեց իր զօրութիւնը, իր գահը եւ մեծ իշխանութիւն:
2 Այդ գազանը ինձի նման էր, իր ոտքերը արջու ոտքերու պէս, իր բերանը առիւծի բերնի պէս։ Վիշապը անոր տուաւ իր զօրութիւնը եւ իր աթոռը ու մեծ իշխանութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
13:22: Зверь, которого я видел, был подобен барсу; ноги у него--как у медведя, а пасть у него--как пасть у льва; и дал ему дракон силу свою и престол свой и великую власть.
13:2  καὶ τὸ θηρίον ὃ εἶδον ἦν ὅμοιον παρδάλει, καὶ οἱ πόδες αὐτοῦ ὡς ἄρκου, καὶ τὸ στόμα αὐτοῦ ὡς στόμα λέοντος. καὶ ἔδωκεν αὐτῶ ὁ δράκων τὴν δύναμιν αὐτοῦ καὶ τὸν θρόνον αὐτοῦ καὶ ἐξουσίαν μεγάλην.
13:2. καὶ (And) τὸ (the-one) θηρίον ( a-beastlet ) ὃ (to-which) εἶδον (I-had-seen) ἦν (it-was) ὅμοιον ( along-belonged ) παρδάλει , ( unto-a-leapord ,"καὶ (and) οἱ (the-ones) πόδες (feet) αὐτοῦ (of-it) ὡς ( as ) ἄρκου , ( of-a-bear ,"καὶ (and) τὸ (the-one) στόμα (a-mouth) αὐτοῦ (of-it) ὡς ( as ) στόμα (a-mouth) λέοντος . ( of-a-lion ) καὶ (And) ἔδωκεν (it-gave) αὐτῷ (unto-it,"ὁ (the-one) δράκων (a-serpent,"τὴν (to-the-one) δύναμιν (to-an-ability) αὐτοῦ (of-it) καὶ (and) τὸν (to-the-one) θρόνον (to-a-throne) αὐτοῦ (of-it,"καὶ (and) ἐξουσίαν (to-a-being-out-unto) μεγάλην. (to-great)
13:2. et bestiam quam vidi similis erat pardo et pedes eius sicut ursi et os eius sicut os leonis et dedit illi draco virtutem suam et potestatem magnamAnd the beast which I saw was like to a leopard: and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength and great power.
2. And the beast which I saw was like unto a leopard, and his feet were as of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his throne, and great authority.
13:2. And the beast that I saw was similar to a leopard, and its feet were like the feet of a bear, and its mouth was like the mouth of a lion. And the dragon gave his own power and great authority to it.
13:2. And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority:

2: Зверь, которого я видел, был подобен барсу; ноги у него--как у медведя, а пасть у него--как пасть у льва; и дал ему дракон силу свою и престол свой и великую власть.
13:2  καὶ τὸ θηρίον ὃ εἶδον ἦν ὅμοιον παρδάλει, καὶ οἱ πόδες αὐτοῦ ὡς ἄρκου, καὶ τὸ στόμα αὐτοῦ ὡς στόμα λέοντος. καὶ ἔδωκεν αὐτῶ ὁ δράκων τὴν δύναμιν αὐτοῦ καὶ τὸν θρόνον αὐτοῦ καὶ ἐξουσίαν μεγάλην.
13:2. et bestiam quam vidi similis erat pardo et pedes eius sicut ursi et os eius sicut os leonis et dedit illi draco virtutem suam et potestatem magnam
And the beast which I saw was like to a leopard: and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength and great power.
13:2. And the beast that I saw was similar to a leopard, and its feet were like the feet of a bear, and its mouth was like the mouth of a lion. And the dragon gave his own power and great authority to it.
13:2. And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:2: And the beast which I saw was like unto a leopard - This similitude of the beast to a leopard appears to be an allusion to the third beast of Daniel, which is well known to represent the empire of the Greeks. The Latin empire greatly resembled the modern empire of the Greeks; for that the power of the Greeks was still said to be like a leopard, even after its subjugation by the Romans, is evident from Dan 7:12 : "As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and time." The Latin empire was, in the first place, like to its contemporary, because both adhered to an idolatrous system of worship, professedly Christian, but really antichristian; and it is well known that the Greek and Latin Churches abound in monstrous absurdities. Secondly, Both empires were similar in their opposition to the spread of pure Christianity; though it must be allowed that the Latins far outstripped the Greeks in this particular. Thirdly, Both empires were similar in respect to the civil authority being powerfully depressed by the ecclesiastical; though it must be granted the authority of the Latin Church was more strongly marked, and of much longer continuance. The excommunication of the Greek emperor by the Patriarch Arsenius, and the consequences of that excommunication, afford a remarkable example of the great power of the Greek clergy. But the beast of St. John, though in its general appearance it resembles a leopard, yet differs from it in having feet like those of a bear. The second beast of Daniel was likened to a bear, and there can be no doubt that the kingdom of the Medes and Persians was intended; and it is very properly likened to this animal, because it was one of the most inhuman governments that ever existed, and a bear is the well known Scripture emblem of cruelty. See Sa2 17:8, and Hos 13:8. Is not cruelty a striking characteristic of the papal Latin empire? Have not the subjects of this empire literally trampled to death all those in their power who would not obey their idolatrous requisitions? In Fox's Book of Martyrs, and other works which treat upon this subject, will be found a melancholy catalogue of the horrid tortures and most lingering deaths which they have obliged great numbers of Christians to suffer. In this sense the feet of the beast were as the feet of a bear. Another particular in which the beast differed from a leopard was, in having a mouth like a lion. "It is," says Dr. More, "like the Babylonish kingdom (the first beast of Daniel, which is likened to a lion) in its cruel decrees against such as will not obey their idolatrous edicts, nor worship the golden image that Nebuchadnezzar had set up. Their stubbornness must be punished by a hot fiery furnace; fire and fagot must be prepared for them that will not submit to this new Roman idolatry."
And the dragon gave him his power, and his seat, and great authority - It was said of the dragon, in Rev 12:8, that his place was found no more in heaven; the dragon here cannot therefore be the heathen Roman empire, as this was abolished previously to the rising up of the beast. It must then allude to the restoration of one of the Draconic heads of the beast, as will be seen in the explanation of the following verse, and more fully in the notes on18.
Albert Barnes: Notes on the Bible - 1834
13:2: And the beast which I saw was like unto a leopard - For a description of the leopard, see the notes on Dan 7:6. It is distinguished for bloodthirstiness and cruelty, and thus becomes an emblem of a fierce, tyrannical power. In its general character it resembles a lion and the lion and the leopard are often referred to together. In this description, it is observable that John has combined in one animal or monster, all those which Daniel brought successively on the scene of action as representing different empires. Thus in Dan 7:2-7 the lion is introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns as the symbol of the Roman. See the notes on that passage. In John there is one animal representing the Roman power, as if it were made up of all these: a leopard with the feet of a bear, and the mouth of a lion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and "combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it." At the same time there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power, especially as John saw it here as the great antagonistic power of the true church, sustaining the papal claim, and thirsting for blood.
And his feet were as the feet of a bear - See the notes on Dan 7:5. The idea here seems to be that of strength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities - as if the bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear.
And his mouth as the mouth of a lion - See the notes on Dan 7:4. The month of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that he meant to refer to Rome, this is such a description as he would have adopted.
And the dragon - See the notes on Rev 12:3.
Gave him his power - Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. See the notes on Mat 4:8-9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman power seemed to have such an origin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness - in its thirst for dominion - in its persecutions - it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connection leads us to suppose, this refers to the Roman secular power, considered as the support of the papacy, there is the most evident propriety in the representation.
And his seat - θρόνον thronon. Hence, our word "throne." The word properly means a seat; then a high seat; then a throne, as that on which a king sits. Here it refers to this power as exercising dominion on the earth.
And great authority - The authority was great. It extended over a large part of the earth, and, alike in its extent and character, it was such as we may suppose Satan would set up in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: was like: Jer 5:6, Jer 13:23; Dan 7:6, Dan 7:7; Hos 13:7; Hab 1:8
and his feet: Sa1 17:34-37; Kg2 2:24; Pro 17:12, Pro 28:15; Dan 7:4, Dan 7:5; Hos 13:8; Amo 5:19
and his mouth: Psa 22:21; Isa 5:29; Hos 11:10; Amo 3:12; Ti2 4:17; Pe1 5:8
dragon: Rev 12:3, Rev 12:4, Rev 12:9, Rev 12:13, Rev 12:15
gave: Rev 16:10, Rev 17:12, Rev 19:20, Rev 20:2
Geneva 1599
13:2 And the beast which I saw was like (6) unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: (7) and the dragon gave him his power, and his seat, and great authority.
(6) Swift as the leopard, easily grabbing all things, as the bear does with his foot, and tearing and devouring all things with the mouth as a lion does. (7) That is, he lent the same power to the beast to use, when he perceived that he could not escape, but must be taken by the hand of the angel, and cast into the bottomless pit; (Rev_ 20:1-15) yet he did abandon the same power completely from himself, but that he might use it as long as he could.
John Gill
13:2 And the beast which I saw was like unto a leopard,.... To which the Grecian kingdom is compared in Dan 7:6; because of that rapidity and swiftness with which Alexander overran the world, and set up this monarchy; and to which the Roman Papal monarchy bears some resemblance; for as the Grecian monarchy was divided into several parts, which the leopard's spots may also point out, so the Roman empire was divided into ten parts, and united under the pope, as the head of them; and may be, in this form, compared to a leopard for its swiftness, Hab 1:8; because this beast, as soon as he arose and got power, quickly, and in a very short time, extended it over all emperors, kings, princes, bishops, and over all kingdoms and churches; and for its spots, Jer 13:23, which may be expressive both of the spots of sin and immorality of every kind, and of errors and heresies, superstition and idolatry, with which antichrist and his followers abound; and for its insidiousness and cruelty, Jer 5:6. It lies in wait for its prey, and suddenly falls upon it, and devours it; and is a lively picture of the cunning sleight of the antichristian party, who lie in wait to deceive, and of their blood thirstiness and barbarity. It is reported (c) of the leopard, that it is of a sweet smell, and by its odour it draws the fawns, does, &c. near it, and then makes a prey of them; so antichrist, by outward riches and preferments, by the external pomp and splendour of his religion, by his living wonders and miracles, and by his great pretensions to holiness and the like, allures multitudes unto him, and destroys them.
And his feet were as the feet of a bear; to which the Persian monarchy is compared, Dan 7:5. And this, as some think, may denote the strength and stability of the kingdom of antichrist, it having already endured a great while, and will be thought to be very firm and stable when its ruin is near; or rather the wars and fightings of antichrist against the saints, the fore feet of the bear being what that creature lights with, and tears and destroys such as oppose it, or fall a prey to it; and may also, as before, express the voraciousness and cruelty of antichrist, with respect to the bodies and souls of men:
and his mouth, as the mouth of a lion: to which creature the Babylonian monarchy is compared, Dan 7:4, uttering out blasphemies against God, threatening ruin and destruction to men, and injecting fear into them, as the roaring of a lion does, and seizing upon, and devouring their estates and possessions, as well as butchering their persons. This beast has all the properties of the several beasts in Daniel's prophecy, wherefore all the figures there made use of to describe them are put together, to point unto us this monster of iniquity.
And the dragon gave him his power: for the coming of antichrist is after the working of Satan, Th2 1:9; he gave him his cunning and subtlety, as the old serpent, and taught him his arts and tricks to deceive mankind; and gave him a power to do signs and lying wonders, as well as communicated his malice and cruelty to persecute and oppress the saints; or an "army" of ecclesiastics to fight under him, and for him:
and his seat; at Rome, for there Satan's seat was, Rev_ 2:13, in the time of the Pagan Roman empire, which was quitted by Dioclesian and Maximian, when they resigned the government of it, the one being at Nicomedia, and the other at Milan; and when Constantine came to the throne, he removed to Byzantium, and rebuilt it, and called it after his name Constantinople, and had his residence there, as had all the eastern emperors afterwards; and as for the western emperors, they chiefly resided either at Milan or Ravenna, to which last place Odoacer, Theodoric, and other Gothic kings retired, when the government was in their hands; so that hereby this seat was empty, and way was made for antichrist to take it, as he did.
And great authority; over the Roman empire, and the kings and kingdoms in it; he gave him his authority as the god of this world; what Christ refused at the hands of Satan, that his pretended vicar took, even the kingdoms of this world, and the glory of them; yea, assumed to himself all power in heaven, earth, and hell, signified by his triple crown, at the instigation of the devil; so that it appears that he is not the vicar of Christ, but the vicar of the devil; and not the successor of Peter, but the successor of Satan; and that he holds his possessions, not by the donation of Constantine, but by the gift of the dragon.
(c) Aelian. de Animal. l. 5. c. 40.
Robert Jamieson, A. R. Fausset and David Brown
13:2 leopard . . . bear . . . lion--This beast unites in itself the God-opposed characteristics of the three preceding kingdoms, resembling respectively the leopard, bear, and lion. It rises up out of the sea, as Daniel's four beasts, and has ten horns, as Daniel's fourth beast, and seven heads, as Daniel's four beasts had in all, namely, one on the first, one on the second, four on the third, and one on the fourth. Thus it represents comprehensively in one figure the world power (which in Daniel is represented by four) of all times and places, not merely of one period and one locality, viewed as opposed to God; just as the woman is the Church of all ages. This view is favored also by the fact, that the beast is the vicarious representative of Satan, who similarly has seven heads and ten horns: a general description of his universal power in all ages and places of the world. Satan appears as a serpent, as being the archetype of the beast nature (Rev_ 12:9). "If the seven heads meant merely seven Roman emperors, one cannot understand why they alone should be mentioned in the original image of Satan, whereas it is perfectly intelligible if we suppose them to represent Satan's power on earth viewed collectively" [AUBERLEN].
13:313:3: Եւ մի ՚ի գլխոց նորա վիրաւորեա՛լ էր ՚ի մահ. եւ վէ՛ր մահուան նորա ողջանայր։ Եւ զարմացա՛ւ ամենայն երկիր ընդ գազանն, զի ետ նմա վիշապն զթագաւորութիւն իւր[5238]: [5238] Ոսկան. Մա՛հու նորա ող՛՛։
3 Գազանի գլուխներից մէկը մահացու վիրաւորուած էր. բայց նրա մահացու վէրքը առողջանում էր. եւ ամբողջ երկիրը զարմացաւ գազանի վրայ, քանի որ վիշապը տուեց նրան իր թագաւորութիւնը:
3 Անոր գլուխներէն մէկը մահու չափ վիրաւորուածի պէս էր*, բայց անոր մահացու վէրքը առողջացաւ եւ բոլոր երկիր գազանին վրայ զարմացաւ։
Եւ մի ի գլխոց նորա [167]վիրաւորեալ էր`` ի մահ. եւ վէր մահուան նորա ողջանայր. եւ զարմացաւ ամենայն երկիր ընդ գազանն, [168]զի ետ նմա վիշապն զթագաւորութիւն իւր:

13:3: Եւ մի ՚ի գլխոց նորա վիրաւորեա՛լ էր ՚ի մահ. եւ վէ՛ր մահուան նորա ողջանայր։ Եւ զարմացա՛ւ ամենայն երկիր ընդ գազանն, զի ետ նմա վիշապն զթագաւորութիւն իւր[5238]:
[5238] Ոսկան. Մա՛հու նորա ող՛՛։
3 Գազանի գլուխներից մէկը մահացու վիրաւորուած էր. բայց նրա մահացու վէրքը առողջանում էր. եւ ամբողջ երկիրը զարմացաւ գազանի վրայ, քանի որ վիշապը տուեց նրան իր թագաւորութիւնը:
3 Անոր գլուխներէն մէկը մահու չափ վիրաւորուածի պէս էր*, բայց անոր մահացու վէրքը առողջացաւ եւ բոլոր երկիր գազանին վրայ զարմացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:33: И видел я, что одна из голов его как бы смертельно была ранена, но эта смертельная рана исцелела. И дивилась вся земля, следя за зверем, и поклонились дракону, который дал власть зверю,
13:3  καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. καὶ ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τοῦ θηρίου,
13:3. καὶ (and) μίαν (to-one) ἐκ (out) τῶν (of-the-ones) κεφαλῶν (of-heads) αὐτοῦ (of-it) ὡς (as) ἐσφαγμενην (to-having-had-come-to-be-slaughtered-to) εἰς (into) θάνατον, (to-a-death) καὶ (And) ἡ (the-one) πληγὴ (a-smiting) τοῦ (of-the-one) θανάτου (of-a-death) αὐτοῦ (of-it) ἐθεραπεύθη. (it-was-ministered-of) καὶ (and) ἐθαυμάσθη (it-was-marvelled-to) ὅλη (whole) ἡ (the-one) γῆ (a-soil) ὀπίσω (aback-unto-which) τοῦ (of-the-one) θηρίου, (of-a-beastlet,"
13:3. et unum de capitibus suis quasi occisum in mortem et plaga mortis eius curata est et admirata est universa terra post bestiamAnd I saw one of his heads as it were slain to death: and his death's wound was healed. And all the earth was in admiration after the beast.
3. And one of his heads as though it had been smitten unto death; and his death-stroke was healed: and the whole earth wondered after the beast;
13:3. And I saw that one of its heads seemed to be slain unto death, but his deadly wound was healed. And the entire world was in wonder following the beast.
13:3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast:

3: И видел я, что одна из голов его как бы смертельно была ранена, но эта смертельная рана исцелела. И дивилась вся земля, следя за зверем, и поклонились дракону, который дал власть зверю,
13:3  καὶ μίαν ἐκ τῶν κεφαλῶν αὐτοῦ ὡς ἐσφαγμένην εἰς θάνατον, καὶ ἡ πληγὴ τοῦ θανάτου αὐτοῦ ἐθεραπεύθη. καὶ ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τοῦ θηρίου,
13:3. et unum de capitibus suis quasi occisum in mortem et plaga mortis eius curata est et admirata est universa terra post bestiam
And I saw one of his heads as it were slain to death: and his death's wound was healed. And all the earth was in admiration after the beast.
13:3. And I saw that one of its heads seemed to be slain unto death, but his deadly wound was healed. And the entire world was in wonder following the beast.
13:3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Описывая зверя, каким он вышел из моря, Иоанн, далее, обращает внимание на перемену, происшедшую в его образе. - Голова зверя была смертельно раненою уже при самом выходе его из моря. Теперь же Иоанн наблюдает только тот факт, как эта рана на его глазах исцелела. - Этот символ закланной, а потом исцеленной головы нужно изъяснять не по отношению к одной какой-либо голове зверя, но по отношению ко всему зверю. Поэтому смертельную рану головы нужно отожествлять с небытием зверя XVII:11, а исцеление - с его появлением вновь. Головы зверя есть способность зверя и его вдохновителя-диавола искушать и соблазнять мир, поэтому и смертельная рана головы обозначает временную потерю этой способности или ее ослабление. Но голова была лишь смертельно раненою, а не отделенною и уничтоженною, и, следовательно, способность зверя губить была не то чтобы совсем отнята от него, но лишь лишена возможности проявляться в своей прежней силе. Таким образом раненая голова будет означать то, что во время предшествующее диавол был лишен некоторой части своей свободы в боговраждебной деятельности. Но по попущению Божию эта свобода снова возвратится ему. В лице антихриста, этого зверя со всеми семью головами, он начнет действовать с особенною силою и энергиею. Рана была нанесена диаволу христианством, которое оградило христиан от диавольской прелести и дало им силу противостоять против его козней именем Иисуса Христа и силою животворящего креста. Но когда в христианском мире совершится отступление от Божественной истины, тогда и диавол получит свою прежнюю свободу. Его голова исцелеет и он проявит свою деятельность в такой же степени, в которой проявилась она в идолопоклонстве и гонении против христиан. Такое возвращение прежней диавольской силы и влияния, и прежних форм этого влияния будет поистине удивительно (XIII:4-8). И это удивление приведет землю, т.е. живущих на ней, к прямому поклонению дракону, который дал власть зверю. Здесь не указывается, что люди того времени будут различать зверя, т.е. антихриста от дракона, т.е. от диавола, и выражение поклонения дракону говорит лишь о том объективном факте, что почитание зверя в действительности будет почитанием дракона; так как зверь-антихрист будет иметь силу и значение лишь постольку, поскольку получит их от дракона-диавола.
Adam Clarke: Commentary on the Bible - 1831
13:3: And I saw one of his heads as it were wounded to death - This is the second and last place where the heads of the beast are mentioned with any description; and therefore the meaning here must be forms of government, as these were noticed last in the angel's double explanation. The head that was wounded to death can be no other than the seventh draconic head, which was the sixth head of the beast, viz., the imperial power; for "this head," as Bishop Newton observes, "was, as it were, wounded to death when the Roman empire was overturned by the northern nations, and an end was put to the very name of emperor in Momyllus Augustulus." It was so wounded that it was wholly improbable that it could ever rise again to considerable power, for the western empire came into the possession of several barbarous nations of independent interests.
And his deadly wound was healed - This was effected by Charlemagne, who with his successors assumed all the marks of the ancient emperors of the west, with the titles of Semper Augustus, Sacred Majesty, First Prince of the Christian World, Temporal Chief of the Christian People, and Rector or Temporal Chief of the Faithful in Germany; Mod. Universal History, vol. xxxii., p. 79. But it is said in Rev 13:2 that the dragon gave the beast his power, δυναμιν, his armies or military strength; i.e., he employed all his imperial power in defense of the Latin empire, which supported the Latin Church. He also gave his seat, θρονον, literally his throne, to him: that is, his whole empire formed an integral part of the Latin empire, by its conversion to the Roman Catholic faith. He also gave him great authority. This is literally true of the Roman empire of Germany, which, by its great power and influence in the politics of Europe, extended the religion of the empire over the various states and monarchies of Europe, thus incorporating them as it were in one vast empire, by uniting them in one common faith.
And all the world wondered after the beast - Ὁλη ἡ γη· All the earth. As the original word signifies earth, and not world as in our translation, the Latin world, which is the earth of the beast, is here intended; and the meaning of the passage consequently is, that the whole body of the Roman Catholics were affected with great astonishment at the mighty sway of the Latin empire, considering it as a great and holy power.
Albert Barnes: Notes on the Bible - 1834
13:3: And I saw one of his heads, as it were wounded to death - The phrase "wounded to death" means properly that it received a mortal wound, that is, the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that pRev_ented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe further the nature of the wound. He says that "one of the heads" - that is, one of the seven heads - was thus wounded. In Rev 17:9, he says that "the seven heads are seven mountains on which the woman sitteth." In Rev 17:10, he says, "there are seven kings." And this would lead us to suppose that there were "seven" administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number "seven," as applied to the "heads," so far identified the power as to fix its location on the seven "hills" Rev 17:9, in another respect also the number "seven" suggested forms of administration of dynasties, Rev 17:10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the Book of Revelation. The use of the word "seven," and the explanation in Rev 17:9, make it morally certain that Rome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, the papal power as such that is here referred to; for:
(a) the papal power is designated under the image of the second beast;
(b) the descriptions pertaining to the first beast are all applicable to a secular power and,
(c) there was no form of the papal spiritual dominion which would properly correspond with what is said in Rev 17:10.
The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast - the papal power. The general idea here is, that a state of things would exist in regard to that power, at the time referred to, as if one of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending. The great point of difficulty relates to the particular application of this; to the facts in history that would correspond with the symbol.
On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. The main difficulty, so far as the interpretation proposed above is concerned, is, in the fact that "one" of the seven heads is referred to as wounded unto death; as if one-seventh part of the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that just one-seventh part of the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the number seven so used in the Scriptures as to denote a considerable portion - a portion quite material and important? And may not all that is intended here be, that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvelously healed? And was it not true that the Roman civil and secular power was so waning and decaying, that it might properly be represented as if one of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated:
(a) The general subject of the representation is the Roman power, as seen at first in its vigor and strength;
(b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound;
(c) then the wound was healed - this power was restored - by being brought into alliance with the papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence, Rev 13:12.
Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty: it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a more particular application of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to the forms of administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following: kings, consuls, dictators, decemvirs, military tribunes, emperors. These seven forms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power - for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but the imperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and foRev_er ceased if it had not been restored - the deadly wound being healed - by the influence of the papal power, giving Rome its former ascendency. See the notes at the close of Rev 13:15.
And his deadly wound was healed - That is, as explained above, the waning Roman secular power was restored by its connection with the spiritual power - the papacy. This was:
(a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called the Roman domination far beyond what it would otherwise have been; and,
(b) this would be properly represented by just the symbol employed here - the fatal wound inflicted on the head, and the healing of that wound, or pRev_enting what would naturally be the effects. On the fulfillment of this, see the notes on Rev 13:15, at the close.
And all the world wondered after the beast - The word used here - θαυμαζω thaumazō - means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow (Robinson, Lexicon). In Rev 13:4, it is said that the world "worshipped" the beast; and the general idea is, that the beast received such universal Rev_erence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace "all the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: one: Rev 13:1, Rev 13:2, Rev 13:14, Rev 17:10
wounded: Gr. slain
and his: Eze 30:24
all: Rev 17:6, Rev 17:8, Rev 17:13, Rev 17:17; Luk 2:1; Joh 12:19; Act 8:10, Act 8:11, Act 8:13; Th2 2:9-12
Geneva 1599
13:3 (8) And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
(8) This is the other place that pertains to the description of the beast of Rome: that besides that natural dignity, and breadth of the Roman Empire, which was eluded to in the two former verses, there was added this also as miraculous, that one head was wounded as it were to death, and was healed again as from heaven, in the sight of all men. This head was Nero the Emperor, in whom the race of the Caesars fell from imperial dignity, and the government of the commonwealth was translated to others: in whose hands the Empire was so cured and recovered to health, as he seemed to all so much the more deeply rooted and grounded fast, than ever before. Hence follows those effects, which are next spoken of: First an admiration of certain power, as it were, sacred and divine, sustaining the Empire and governing it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the dragon, and most wicked worshipping of devils confirmed by the Roman Emperors: Lastly, the adoration of the beast himself, who grew into so great estimation, as that both the name and worship of a God was given to him, (Rev_ 13:4). Now there were two causes which brought in the minds of men this religion: the show of excellency, which brings with it reverence: and the show of power invincible, which brings fear. Who is like (say they) to the beast? Who shall be able to fight with him?
John Gill
13:3 And I saw one of his heads,.... Not the Capitoline mountain, or the Capitol, the temple of Jupiter, built on that hill, which was burnt by lightning in the times of Titus, and magnificently rebuilt by Domitian, which was a thing past, and of no such moment as to be taken notice of here; nor anyone of the Roman emperors particularly, as Julius Caesar, at whose death the empire received a wound, upon its first erection in him, but was healed by the settlement of Augustus in it; nor Nero, at whose death the family of the Caesars ceased, when the empire was threatened with ruin in the following reigns, but was restored and reestablished in Vespasian, for these were before the times of John: but this is to be understood of the sixth head, or form of government, which obtained in the empire; namely, that of emperors, and of the destruction of Rome itself, the head of the empire, and which was built on seven mountains, designed by the seven heads of this beast: and this head was
as it were wounded to death; when the Roman empire was like a burning mountain cast into the sea; when Rome itself was taken, sacked, and burnt, more than once, particularly by Totilas; when Augustulus, the last of the emperors, was obliged to abdicate the throne; when Odoacer called himself, not emperor of Rome, but king of Italy, and retired from Rome to Ravenna; and when Adolphus, another Gothic king, thought to have changed the name of Rome, and given it that of Gothia: this seemed to be a deadly wound to Rome, to the empire and emperors.
And his deadly wound was healed; by the setting up of ten kingdoms in it, the kings of which gave them to the beast, to antichrist, the pope of Rome, and so the empire came to have an head again, a governor, though of another kind: some choose to understand this of the wound which antichrist received at the Reformation, by Luther, Calvin, and others, which has since been healing, Popery recovering itself again in some countries where it was driven out, and which, it is thought, will be entirely healed before his destruction:
and all the world wondered after the beast; which expresses the large extent of antichrist's dominion, which reached to all the Roman empire, Lk 2:1; yea, to all kindreds, tongues, and nations, Rev_ 13:7; so that the universality the Papists boast of, as a note of the true church, is manifestly a mark of the beast, or of antichrist; and also the great esteem he is had in by his followers, who admire his power and authority, his grandeur, pomp, and riches, his signs and lying wonders, his pretended infallibility and holiness, his stock of merits and unwritten traditions, his skill to interpret Scripture, and his power to forgive sins, and the like: they went after him, obeyed him, embraced his doctrines, attended his religion and worship with wonder and amazement.
Robert Jamieson, A. R. Fausset and David Brown
13:3 One of--literally, "from among."
wounded . . . healed--twice again repeated emphatically (Rev_ 13:12, Rev_ 13:14); compare Rev_ 17:8, Rev_ 17:11, "the beast that was, and is not, and shall ascend out of the bottomless pit" (compare Rev_ 13:11); the Germanic empire, the seventh head (revived in the eighth), as yet future in John's time (Rev_ 17:10). Contrast the change whereby Nebuchadnezzar, being humbled from his self-deifying pride, was converted from his beast-like form and character to MAN'S form and true position towards God; symbolized by his eagle wings being plucked, and himself made to stand upon his feet as a man (Dan 7:4). Here, on the contrary, the beast's head is not changed into a human head, but receives a deadly wound, that is, the world kingdom which this head represents does not truly turn to God, but for a time its God-opposed character remains paralyzed ("as it were slain"; the very words marking the beast's outward resemblance to the Lamb, "as it were slain," see on Rev_ 5:6. Compare also the second beast's resemblance to the Lamb, Rev_ 13:11). Though seemingly slain (Greek for "wounded"), it remains the beast still, to rise again in another form (Rev_ 13:11). The first six heads were heathenish, Egypt, Assyria, Babylon, Persia, Greece, Rome; the new seventh world power (the pagan German hordes pouring down on Christianized Rome), whereby Satan had hoped to stifle Christianity (Rev_ 11:15-16), became itself Christianized (answering to the beast's, as it were, deadly wound: it was slain, and it is not, Rev_ 17:11). Its ascent out of the bottomless pit answers to the healing of its deadly wound (Rev_ 17:8). No essential change is noticed in Daniel as effected by Christianity upon the fourth kingdom; it remains essentially God-opposed to the last. The beast, healed of its temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Antichristian strength of hell (Rev_ 13:3, Rev_ 13:11-12, Rev_ 13:14; Rev_ 11:7; Rev_ 17:8). Compare the seven evil spirits taken into the temporarily dispossessed, and the last state worse than the first, Mt 12:43-45. A new and worse heathenism breaks in upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (compare Rev_ 17:11); Th2 2:3; compare Ti2 3:1-4, the very characteristics of old heathenism (Rom 1:29-32) [AUBERLEN]. More than one wound seems to me to be meant, for example, that under Constantine (when the pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image worship and the other papal errors were introduced into the Church; again, that at the Reformation, followed by the lethargic form of godliness without the power, and about to end in the last great apostasy, which I identify with the second beast (Rev_ 13:11), Antichrist, the same seventh world power in another form.
wondered after--followed with wondering gaze.
13:413:4: Եւ երկիր պագին վիշապին՝ որ ետ զիշխանութիւնն գազանին, եւ ասէին. Ո՞վ իցէ նման գազանիս. կամ ո՞վ կարիցէ պատերազմել ընդ դմա[5239]: [5239] Ոմանք. Ընդ դմա։ Ուր Ոսկան. գազանին... ընդ նմա։
4 Եւ երկրպագեցին վիշապին, որ իր իշխանութիւնը տուել էր գազանին. եւ ասացին. «Ո՞վ է նման այս գազանին, կամ ո՞վ կը կարողանայ կռուել դրա դէմ»:
4 Եւ երկրպագութիւն ըրին վիշապին՝ որ գազանին իշխանութիւն տուաւ։ Երկրպագութիւն ըրին գազանին, ըսելով. «Ո՞վ գազանին նման է եւ ո՞վ կրնայ ատոր հետ պատերազմիլ»։
Եւ երկիր պագին վիշապին որ ետ զիշխանութիւնն գազանին, [169]եւ ասէին``. Ո՞վ իցէ նման գազանիս. կամ ո՞վ կարիցէ պատերազմել ընդ դմա:

13:4: Եւ երկիր պագին վիշապին՝ որ ետ զիշխանութիւնն գազանին, եւ ասէին. Ո՞վ իցէ նման գազանիս. կամ ո՞վ կարիցէ պատերազմել ընդ դմա[5239]:
[5239] Ոմանք. Ընդ դմա։ Ուր Ոսկան. գազանին... ընդ նմա։
4 Եւ երկրպագեցին վիշապին, որ իր իշխանութիւնը տուել էր գազանին. եւ ասացին. «Ո՞վ է նման այս գազանին, կամ ո՞վ կը կարողանայ կռուել դրա դէմ»:
4 Եւ երկրպագութիւն ըրին վիշապին՝ որ գազանին իշխանութիւն տուաւ։ Երկրպագութիւն ըրին գազանին, ըսելով. «Ո՞վ գազանին նման է եւ ո՞վ կրնայ ատոր հետ պատերազմիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: и поклонились зверю, говоря: кто подобен зверю сему? и кто может сразиться с ним?
13:4  καὶ προσεκύνησαν τῶ δράκοντι ὅτι ἔδωκεν τὴν ἐξουσίαν τῶ θηρίῳ, καὶ προσεκύνησαν τῶ θηρίῳ λέγοντες, τίς ὅμοιος τῶ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ᾽ αὐτοῦ;
13:4. καὶ (and) προσεκύνησαν (they-kissed-toward-unto) τῷ (unto-the-one) δράκοντι (unto-a-serpent,"ὅτι (to-which-a-one) ἔδωκεν (it-gave) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) τῷ (unto-the-one) θηρίῳ, (unto-a-beastlet,"καὶ (and) προσεκύνησαν (they-kissed-toward-unto) τῷ (unto-the-one) θηρίῳ (unto-a-beastlet) λέγοντες ( forthing ,"Τίς (What-one) ὅμοιος (along-belonged) τῷ (unto-the-one) θηρίῳ, (unto-a-beastlet,"καὶ (and) τίς (what-one) δύναται ( it-ableth ) πολεμῆσαι (to-have-warred-unto) μετ' (with) αὐτοῦ; (of-it?"
13:4. et adoraverunt draconem quia dedit potestatem bestiae et adoraverunt bestiam dicentes quis similis bestiae et quis poterit pugnare cum eaAnd they adored the dragon which gave power to the beast. And they adored the beast, saying: Who is like to the beast? And who shall be able to fight with him?
4. and they worshipped the dragon, because he gave his authority unto the beast; and they worshipped the beast, saying, Who is like unto the beast? and who is able to war with him?
13:4. And they worshiped the dragon, who gave authority to the beast. And they worshiped the beast, saying: “Who is like the beast? And who would be able to fight with it?”
13:4. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him?
And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him:

4: и поклонились зверю, говоря: кто подобен зверю сему? и кто может сразиться с ним?
13:4  καὶ προσεκύνησαν τῶ δράκοντι ὅτι ἔδωκεν τὴν ἐξουσίαν τῶ θηρίῳ, καὶ προσεκύνησαν τῶ θηρίῳ λέγοντες, τίς ὅμοιος τῶ θηρίῳ, καὶ τίς δύναται πολεμῆσαι μετ᾽ αὐτοῦ;
13:4. et adoraverunt draconem quia dedit potestatem bestiae et adoraverunt bestiam dicentes quis similis bestiae et quis poterit pugnare cum ea
And they adored the dragon which gave power to the beast. And they adored the beast, saying: Who is like to the beast? And who shall be able to fight with him?
13:4. And they worshiped the dragon, who gave authority to the beast. And they worshiped the beast, saying: “Who is like the beast? And who would be able to fight with it?”
13:4. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Люди поклонятся зверю не только так, как кланяются иногда перед людьми достойными уважения и удивления, но поклонятся как богу. Они поставят его выше всякого сомнения, а несравнимость, полнейшее совершенство есть свойство божественное (ср. 2: Сол 2:4). Дальнейшие черты описания зверя еще более приближают его к тому антихристу, о котором говорят Ап. Павел (2: Сол 2:4, 8) и прор. Даниил (7:8) и который будет послушным орудием в руках диавола, духа гордости и злобы. Гордость антихриста, по слову Спасителя, выразится в том, что он не признает себя чьим-либо посланником, но придет от себя (Ин 5:43). Деятельность антихриста-зверя будет лишь попущением и даже прямым воздействием Божиим ("ему будут даны... "). Поэтому и это господство в мире богохульства и богопротивления продолжится 42: месяца. Срок этот нужно отожествлять с сорока двумя месяцами попирания народами Иерусалима (XI:2) и с 3: 1/2: годами укрывательства жены от дракона в пустыне (XII:6, 14). И св. отцы, и учители Церкви (св. Ириней, Кирилл Иерус., Иоанн Злат., Блаж. Иероним и др.) о продолжении царства антихриста определенно утверждали, что антихрист будет царствовать три с половиною года. Но и в этот краткий период антихрист при содействии диавола успеет совершить свое дело, а мир достаточно обнаружит свою зрелость для суда, так как к тому времени дойдет до крайнего развития своего нечестия, и сам встретит антихриста как выразителя и представителя своего нечестия.
Adam Clarke: Commentary on the Bible - 1831
13:4: And they worshipped the dragon - Worshipping the dragon here evidently means the voluntary religious subjection of the members of the Latin Church to the revived western empire, because of the eminent part it has taken in the support of their faith.
And they worshipped the beast - Not only the dragon or revived western empire was worshipped; the beast, the whole Latin empire, is a partaker in the adoration. The manner in which it is worshipped consists in the subjects of it: -
Saying, Who is like unto the beast? - Is it not the only holy power in the universe? Is it possible for any person not a subject of it to be saved?
Who is able to make war with him? - Can any nation successfully fight with it? Is not the Roman empire, which is its principal bulwark, invictissimum, most invincible? Invictissimus, most invincible, was the peculiar attribute of the emperors of Germany. See modern Universal History, vol. xxxii., p. 197.
Albert Barnes: Notes on the Bible - 1834
13:4: And they worshipped the dragon which gave power unto the beast - See the notes at Rev 12:3; Rev 13:2. That is, they in fact worshipped him. The word "worship" - προσκυνέω proskuneō - is not always, however, used in a religious sense. It means, properly, "to kiss"; to kiss toward anyone; that is, to kiss his own hand and to extend it toward a person, in token of respect and homage (Robinson, Lexicon). Compare Job 31:27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. See the notes on Mat 2:2. The word may be used here to mean that homage or Rev_erence, as to a higher power, was rendered to the "dragon"; not strictly that he was openly worshipped in a religious sense as God. Can anyone doubt that this was the case under papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can anyone doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil?
And they worshipped the beast - That is, they did it, as is immediately specified, by saying that he was "incomparable" and "invincible"; in other words, that he was superior to all others, and that he was almighty. For the fulfillment of this, see the notes on Th2 2:4.
Who is like unto the beast? - That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honors to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to. It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the vicegerents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of Rev_erence which was in fact idolatrous. Never was this more marked than in the times when the papacy had the ascendency, for it was its policy to promote Rev_erence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people.
Who is able to make war with him? - That is, he is invincible. They thus attributed to him omnipotence - an attribute belonging only to God. This found a fulfillment in the honor shown to the civil authority which sustained the papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: And they: Rev 13:2, Rev 9:20; Psa 106:37, Psa 106:38; Co1 10:20-22; Co2 4:4
and they: Rev 13:12, Rev 13:13, Rev 13:15; Dan 11:36, Dan 11:37; Th2 2:4
Who is like: Rev 18:18
who is able: Rev 17:14; Deu 9:2; Sa1 17:24
John Gill
13:4 And they worshipped the dragon,.... The devil, in the idols, images, angels, and saints departed, to whom they give adoration, as did the Gentiles, whose successors they are, and whose name they bear; see 1Cor 10:20;
which gave power unto the beast, as in Rev_ 13:2;
and they worshipped the beast; not only in a civil way, being subject to him as their temporal lord, to whom they give homage; obedience, and tribute, but in a religious way; for antichrist sits in the temple to be worshipped as God, showing himself that he is God, and receives adorations from his creatures, the cardinals, and others; but woe to them that worship this beast; see Rev_ 14:9.
Saying, who is like unto the beast? using such expressions as are used of God himself, implying that there is none like him, Ex 15:11, yea, they ascribe deity to him, calling him our Lord God the pope, God, and a God on earth; See Gill on Th2 2:4.
Who is able to make war with him? And indeed, such was his power and strength once, that he was more than a match for emperors and kings; and those were badly off that engaged in a war with him, when his power was such, that he could depose one, and set up other, kick the crowns of kings, tread upon the necks of emperors, oblige them to hold his stirrup, while mounted his horse, and keep them barefoot at his gate for days together, waiting for admittance; of all which there are instances.
Robert Jamieson, A. R. Fausset and David Brown
13:4 which gave--A, B, C, Vulgate, Syriac, and ANDREAS read, "because he gave."
power--Greek, "the authority" which it had; its authority.
Who is like unto the beast?--The very language appropriated to God, Ex 15:11 (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); Ps 35:10; Ps 71:19; Ps 113:5; Mic 7:18; blasphemously (Rev_ 13:1, Rev_ 13:5) assigned to the beast. It is a parody of the name "Michael" (compare Rev_ 12:7), meaning, "Who is like unto God?"
13:513:5: Եւ տուաւ նմա բերան խօսել զմեծամեծս, եւ զհայհոյութիւն. եւ տուաւ նմա իշխանութիւն զամիսս քառասուն եւ երկու:
5 Եւ նրան տրուեց բերան՝ խօսելու մեծ-մեծ բաներ եւ հայհոյութիւն: Եւ քառասուներկու ամիս նրան իշխանութիւն տրուեց:
5 Անոր մեծ բաներ ու հայհոյութիւններ խօսող բերան տրուեցաւ եւ քառասուներկու ամիս անոր իշխանութիւն տրուեցաւ իր կամքը ընելու։
Եւ տուաւ նմա բերան խօսել զմեծամեծս եւ զհայհոյութիւն. եւ տուաւ նմա իշխանութիւն զամիսս քառասուն եւ երկու:

13:5: Եւ տուաւ նմա բերան խօսել զմեծամեծս, եւ զհայհոյութիւն. եւ տուաւ նմա իշխանութիւն զամիսս քառասուն եւ երկու:
5 Եւ նրան տրուեց բերան՝ խօսելու մեծ-մեծ բաներ եւ հայհոյութիւն: Եւ քառասուներկու ամիս նրան իշխանութիւն տրուեց:
5 Անոր մեծ բաներ ու հայհոյութիւններ խօսող բերան տրուեցաւ եւ քառասուներկու ամիս անոր իշխանութիւն տրուեցաւ իր կամքը ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: И даны были ему уста, говорящие гордо и богохульно, и дана ему власть действовать сорок два месяца.
13:5  καὶ ἐδόθη αὐτῶ στόμα λαλοῦν μεγάλα καὶ βλασφημίας, καὶ ἐδόθη αὐτῶ ἐξουσία ποιῆσαι μῆνας τεσσεράκοντα [καὶ] δύο.
13:5. καὶ (And) ἐδόθη (it-was-given) αὐτῷ (unto-it) στόμα ( a-mouth ) λαλοῦν ( speaking-unto ) μεγάλα ( to-great ) καὶ (and) βλασφημίας, (to-harmful-declarings-unto,"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) ἐξουσία (a-being-out-unto) ποιῆσαι ( to-have-done-unto ) μῆνας (to-months) τεσσεράκοντα (to-forty) [καὶ] "[and]"δύο. (to-two)
13:5. et datum est ei os loquens magna et blasphemiae et data est illi potestas facere menses quadraginta duoAnd there was given to him a mouth speaking great things and blasphemies: and power was given to him to do, two and forty months.
5. and there was given to him a mouth speaking great things and blasphemies; and there was given to him authority to continue forty and two months.
13:5. And there was given to it a mouth, speaking great things and blasphemies. And authority was given to him to act for forty-two months.
13:5. And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months:

5: И даны были ему уста, говорящие гордо и богохульно, и дана ему власть действовать сорок два месяца.
13:5  καὶ ἐδόθη αὐτῶ στόμα λαλοῦν μεγάλα καὶ βλασφημίας, καὶ ἐδόθη αὐτῶ ἐξουσία ποιῆσαι μῆνας τεσσεράκοντα [καὶ] δύο.
13:5. et datum est ei os loquens magna et blasphemiae et data est illi potestas facere menses quadraginta duo
And there was given to him a mouth speaking great things and blasphemies: and power was given to him to do, two and forty months.
13:5. And there was given to it a mouth, speaking great things and blasphemies. And authority was given to him to act for forty-two months.
13:5. And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:5: And there was given unto him a mouth speaking great things - That is, There was given to the rulers of the Latin empire, who are the mouth of the beast, (and particularly the Roman emperors of Germany), power to assume great and pompous titles, indicative of their mighty sway over many subjugated countries, (see the imperial instruments of the middle centuries in the Corps Diplomatique), and also to utter against their opponents the most terrible edicts.
And blasphemies - The system of worship supported by the beast is a system of blasphemy, as there will be occasion to show presently.
And power was given unto him to continue forty and two months - As these forty-two months are prophetic, they must mean so many years as there are days contained in them; viz., 1260, each month containing 30 days. The beast, therefore, will continue in existence at least 1260 years; but when the termination of this period will take place is difficult to say, as the beginning cannot be at present indubitably ascertained.
Albert Barnes: Notes on the Bible - 1834
13:5: And there was given unto him a mouth speaking great things - John does not say by whom this was given; but we may suppose that it was by the "dragon," who is said Rev 13:2 to have given him his power, and seat, and authority. The fulfillment of this is found in the claims set up by the princes and rulers here referred to - that mighty secular power that sustained the papacy, and that was, in some sort, a part of the papacy itself. These arrogant claims consisted in the assertion of a divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language used here is the same as what is found in Dan 7:8 when speaking of the "little horn:" "In this horn were eyes like the eyes of a man, and a mouth speaking great things." For an illustration of the meaning of this, see the notes on that passage. Compare notes on Dan 7:25.
And blasphemies - That is, the whole power represented by the "beast" will be blasphemous. See the notes on Rev 13:1. Compare the notes on Dan 7:25.
And power was given unto him to continue forty and two months - Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see the notes on Dan 7:25. This is the same period that we meet with in chap. Rev 11:2, and in chap. Rev 12:6. See the notes on those places. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken, that the power here referred to is designed to have a connection in some form with the papacy. The duration of the existence of this power is the same as what is everywhere ascribed to the papacy, in the passages which refer to it; and all the circumstances, as before remarked, show that the same general power is referred to by the two "beasts" which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the papal power, and the manner in which the calculation is to be made of the duration of that power, see the notes on Dan 7:25, and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: a mouth: Dan 7:8, Dan 7:11, Dan 7:25, Dan 11:36
and power: Rev 11:2, Rev 11:3, Rev 12:6, Rev 12:14
to continue: or, to make war, Rev 13:7, Rev 11:7
Geneva 1599
13:5 (9) And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him (10) to continue forty [and] two months.
(9) The second part containing a history of the acts of the beast, as I said See Rev_ 13:1". The history of them is concluded in two points: the beginning, and the manner of them. The beginning is the gift of the dragon, who put and inspired into the beast both his impiety against the godly and those that were of the household of faith, in (Rev_ 13:5) The manner of the acts or actions done, is of two sorts, both impious in mind, and blasphemous in speech against God, his Church and the godly in (Rev_ 13:6) and also most cruel and injurious in deeds, even such as were done of most raging enemies, and of most insolent and proud conquerors in (Rev_ 13:7)
(10) Namely his actions, and manner of dealing. As concerning those two and forty months, I have spoken of them before. See Rev_ 12:6
John Gill
13:5 And there was given unto him a mouth,.... The beast is said to have a mouth before, like the mouth of a lion, Rev_ 13:2; but now he was moved and stirred up by the dragon, the devil, to open it, not only in a cruel and voracious way, but in a haughty, lying, and blasphemous manner: and this was given him, it was at the instigation of Satan, and by divine permission; his coming, speaking, and acting, were after the working of Satan, but not without the will of God; who, as he gave up many to a judicial blindness, to believe his lies and blasphemies, gave up him to speak them, as follows:
speaking great things, and blasphemies; great swelling words of vanity; calling himself by high and lofty titles, as Christ's vicar, Peter's successor, head of the church, universal bishop, &c. promising great things to his followers, riches, honours, pleasures, pardons, and heaven itself; and uttering things of a blasphemous kind, or great blasphemies, the particulars of which are mentioned in Rev_ 13:6; so the little horn, who is the same with the Romish antichrist, is said to have a mouth speaking great things, very great things, and his look more stout than his fellows, Dan 7:8.
And power was given unto him to continue forty and two months; to continue in being, or to continue blaspheming and speaking great things; and indeed, as long as he continues, he will continue blaspheming; as soon as he arose he had a name of blasphemy on his heads, and his mouth was immediately opened in blasphemy, and so it continues, and will to the end of this date. The Ethiopic version reads it, "and power was given to him to do signs, whatsoever he would"; miracles, lying signs and wonders; see Rev_ 13:13. Some copies read, and so the Arabic version, "and power was given him to make war"; but he did not make war as soon as he arose, and so not all the time that is here allotted him; and the word "war" seems to be transcribed from Rev_ 13:7. The phrase rather intends his being, and the continuance and duration of it; which is the same period of time in which the holy city is trodden under foot by this beast, and the same with the 1260 days or years, in which the witnesses prophesy in sackcloth, and the woman, the church, is in the wilderness, Rev_ 11:2; for forty two months, reckoning thirty days to a month, as the eastern people did, make just 1260 days, for these things are all contemporary: hence it appears, that 1260 prophetic days, that is, years, contain the whole period of antichrist's reign and continuance; so that could we tell where they began, it might be exactly known when his reign will end; but for want of knowing the former, the best of calculators have failed in the latter: but seeing the time when he was made universal bishop by Phocas bids fair for the time of his open appearance, and the beginning of his reign, and of his blasphemy, which was in the year 859, to which, if we add 1260, the expiration of his reign will fall in the year 1866; so that he may have upwards of an hundred and twenty years yet to continue; but of this we cannot be certain; however, the conjecture is not improbable.
Robert Jamieson, A. R. Fausset and David Brown
13:5 blasphemies--So ANDREAS reads. B reads "blasphemy." A, "blasphemous things" (compare Dan 7:8; Dan 11:25).
power--"authority"; legitimate power (Greek, "exousia").
to continue--Greek, "poiesai," "to act," or "work." B reads, "to make war" (compare Rev_ 13:4). But A, C, Vulgate, Syriac, and ANDREAS omit "war."
forty . . . two month--(See on Rev_ 11:2-3; Rev_ 12:6).
13:613:6: Եւ եբաց զբերան իւր հայհոյութեամբ առ Աստուած, եւ հայհոյեաց զանուն նորա՝ եւ զխորանն նորա, եւ զերկնային խորանն[5240]: [5240] Ոսկան. Եւ զխորան նորա, եւ զայնոսիկ որք յերկինս բնակին։ Եւ տուաւ նմա պատերազմիլ ընդ սուրբս եւ յաղթել նոցա. եւ տուաւ նմա իշխանութիւն։
6 Եւ նա իր բերանը հայհոյանքով բացեց Աստծու դէմ եւ հայհոյեց նրա անունը, նրա խորանը[20] եւ երկնային բնակավայրը: 7[21] Եւ նրան իշխանութիւն տրուեց բոլոր ազգերի եւ լեզուների ու ժողովուրդների վրայ,[21] Յունարէնը խորան բառի փոխարէն ունի երկնքի բնակիչներին: ">[20] եւ երկնային բնակավայրը: 7
6 Իր բերանը հայհոյութեամբ Աստուծոյ դէմ բացաւ, անոր անուան ու անոր խորանին ու երկինքը բնակողներուն հայհոյելու։
Եւ եբաց զբերան իւր հայհոյութեամբ առ Աստուած, եւ հայհոյեաց զանուն նորա եւ զխորանն նորա, եւ [170]զերկնային խորանն:

13:6: Եւ եբաց զբերան իւր հայհոյութեամբ առ Աստուած, եւ հայհոյեաց զանուն նորա՝ եւ զխորանն նորա, եւ զերկնային խորանն[5240]:
[5240] Ոսկան. Եւ զխորան նորա, եւ զայնոսիկ որք յերկինս բնակին։ Եւ տուաւ նմա պատերազմիլ ընդ սուրբս եւ յաղթել նոցա. եւ տուաւ նմա իշխանութիւն։
6 Եւ նա իր բերանը հայհոյանքով բացեց Աստծու դէմ եւ հայհոյեց նրա անունը, նրա խորանը[20] եւ երկնային բնակավայրը: 7[21] Եւ նրան իշխանութիւն տրուեց բոլոր ազգերի եւ լեզուների ու ժողովուրդների վրայ,
[21] Յունարէնը խորան բառի փոխարէն ունի երկնքի բնակիչներին: ">[20] եւ երկնային բնակավայրը: 7
6 Իր բերանը հայհոյութեամբ Աստուծոյ դէմ բացաւ, անոր անուան ու անոր խորանին ու երկինքը բնակողներուն հայհոյելու։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: И отверз он уста свои для хулы на Бога, чтобы хулить имя Его, и жилище Его, и живущих на небе.
13:6  καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεόν, βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῶ οὐρανῶ σκηνοῦντας.
13:6. καὶ (And) ἤνοιξε (it-opened-up) τὸ (to-the-one) στόμα (to-a-mouth) αὐτοῦ (of-it) εἰς (into) βλασφημίας (to-harmful-declarings-unto) πρὸς (toward) τὸν (to-one) θεόν, (to-a-Deity,"βλασφημῆσαι (to-have-harmfully-declared-unto) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) καὶ (and) τὴν (to-the-one) σκηνὴν (to-a-tenting) αὐτοῦ, (of-it,"τοὺς (to-the-ones) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) σκηνοῦντας . ( to-en-tenting )
13:6. et aperuit os suum in blasphemias ad Deum blasphemare nomen eius et tabernaculum eius et eos qui in caelo habitantAnd he opened his mouth unto blasphemies against God, to blaspheme his name and his tabernacle and them that dwell in heaven.
6. And he opened his mouth for blasphemies against God, to blaspheme his name, and his tabernacle, them that dwell in the heaven.
13:6. And he opened his mouth in blasphemies against God, to blaspheme his name and his tabernacle and those who dwell in heaven.
13:6. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven:

6: И отверз он уста свои для хулы на Бога, чтобы хулить имя Его, и жилище Его, и живущих на небе.
13:6  καὶ ἤνοιξεν τὸ στόμα αὐτοῦ εἰς βλασφημίας πρὸς τὸν θεόν, βλασφημῆσαι τὸ ὄνομα αὐτοῦ καὶ τὴν σκηνὴν αὐτοῦ, τοὺς ἐν τῶ οὐρανῶ σκηνοῦντας.
13:6. et aperuit os suum in blasphemias ad Deum blasphemare nomen eius et tabernaculum eius et eos qui in caelo habitant
And he opened his mouth unto blasphemies against God, to blaspheme his name and his tabernacle and them that dwell in heaven.
13:6. And he opened his mouth in blasphemies against God, to blaspheme his name and his tabernacle and those who dwell in heaven.
13:6. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-10: Так как антихрист будет стремиться выставить себя богом, то для него, по силе вещей, даже будет необходимо унижать и холить все то, что люди почитали прежде за Бога, за божественное и святое. Он будет хулить Бога, Иисуса Христа и Его дело искупления, будет хулить небо, жилище Божие, место Бож. престола, будет хулить и живущих на небе, - св. Ангелов и прославленных святых. Антихрист употребит все диавольские козни для соблазна верующих и все средства насилия. Его власть будет столь велика, что будет простираться на всех живущих на земле и благочестивых и нечестивых. И ему поклонятся все те, имена которых не написаны в книге жизни Агнца. Книга Агнца эта та же, что и XXI:27. Прибавление определения Агнца указывает на то, что спасение благочестивых от козней диавола и антихриста всецело зависит от веры в Иисуса Христа и от надежды на милость Божию. После подробного описания зверя-антихриста и тех страшных печальных последствий, причиною которых будет его царствование, откровение обращается с призывом к внимательности. Для благочестивых в этом воззвании заключается утешение и ободрение и вместе призыв к терпению, к усилению подвигов бодрствования и благочестия; по отношению же к нечестивым в этом воззвании заключается угроза Божественным возмездием, которое рано или поздно, но всегда верно вступает в свои права. Зверь-антихрист пойдет в плен, будет лишен свободы и ввержен в геенну огненную (XX:15); как он убивал мечем, уничтожал и разрушал, так и сам будет уничтожен мечом, исходящим из уст Божиих, будет уничтожен духом уст Господа (2: Сол 2:8). Из этого верующие могут почерпать для себя утешение и ободрение. Выражение "здесь" указывает на то, что именно теперь, во дни антихристианских насилий, нужно особенное терпение, а также и на то, что во всем сказанном имеются ввиду терпение и вера только истинных христиан [Жданов, Lutardt Hengstenberg, Kliefoth, Ewald]. В пояснение факта особенной успешности деятельности антихриста среди человеческого общества пред взором тайнозрителя открывается картина нового явления - второго зверя. - Зверь этот выходит из земли, тогда как первый вышел из моря. Следовательно, он, как выходящий из земли, будет представителем всего того, что составляет собственность земли и всей земной культуры, как она вырабатывается долгой историей человеческого общества и того материализма, который все сводит на действия естественных природных сил, не оставляя места для духа и Бога. Согласно с указанием самого Апокалипсиса (XVI:13; ХIX:20) толкователи смотрят на этого зверя как на лжепророка, действующего одновременно с первым зверем-антихристом (ср. Мф. ХXIV:23-26). Как первый зверь из моря есть личность антихриста - человека греха, царя последнего времени, так точно и второй зверь из земли есть также личность, хотя отличная от антихриста, но тесно связанная с ним как по времени, так и по цели их деятельности. Второй зверь будет лжепророком в широком смысле этого слова, именно как провозвестник пред людьми воли антихриста, пришедшего по действию и воле диавола.
Adam Clarke: Commentary on the Bible - 1831
13:6: And he opened his mouth in blasphemy against God, to blaspheme his name - The Latin empire is here represented as a blasphemous power in three respects. First, he blasphemes the name of God. This has been most notoriously the case with the different popish princes, who continually blaspheme the sacred names of God by using them in their idolatrous worship. The mouth of blasphemy against God cannot be more evident than in the following impious words which form a part of the Golden Bull published by Charles IV. in January, 1356: "But thou, envy, how often hast thou attempted to ruin by division the Christian empire, which God hath founded upon the three cardinal virtues, faith, hope, and charity, as upon a holy and indivisible Trinity, vomiting the old venom of discord among the seven electors, who are the pillars and seven principal members of the holy empire; by the brightness of whom the holy empire ought to be illuminated as by seven torches, the light of which is reinforced by the seven gifts of the Holy Spirit!"
And his tabernacle - Tabernacle is any kind of dwelling place, and in an eminent sense among the Jews was a kind of tent to take up and down as occasion required, which was as it were the palace of the Most High, the dwelling of the God of Israel. It was divided into two partitions, one called the holy place, and the other the most holy place, in the latter of which, before the building of the temple, the ark of the covenant was kept, which was a symbol of God's gracious presence with the Jewish Church. All this the author of the Epistle to the Hebrews, in the eighth and ninth chapters, explains to prefigure the human nature of Christ. The beast's blasphemy of the tabernacle of God is, therefore, as Dr. More and others properly observe, his impious doctrine of transubstantiation, in which it is most blasphemously asserted that the substance of the bread and wine in the sacrament is literally converted by the consecration of the priest, into the very body and blood of Jesus Christ! This doctrine was first advanced among the Latins in the tenth century; and in 1215, fully received as an article of the Roman Catholic faith. It is for the pages of ecclesiastical history to record the incredible numbers which have been martyred by the papists for their non-reception of this most unscriptural and antichristian doctrine.
And them that dwell in heaven - By heaven is here meant the throne of God, and not the throne of the beast, because it is against God the beast blasphemes. This must therefore allude to his impious adoration of the saints and angels, whose residence is in heaven. He blasphemes against God by paying that adoration to the celestial inhabitants which belongs to God alone. That this sort of worship has been and still is kept up among the Roman Catholics, their mass book is a sufficient evidence.
Albert Barnes: Notes on the Bible - 1834
13:6: And he opened his mouth in blasphemy against God, to blaspheme his name - By his own arrogant claims; by his assumed authority in matters of conscience; by setting aside the divine authority; and by impious declarations in derogation of the divine claims. See the notes on Rev 13:1.
And his tabernacle - Literally, his "tent" - σκηνὴν skē nē n. This is the word which is commonly applied to the sacred tent or tabernacle among the Hebrews, in which the ark was kept, and which was the seat of the Jewish worship before the building of the temple. It is thus used to denote a place of worship, considered as the dwelling-place of God, and is in this sense applied to heaven, Heb 8:2; Heb 9:11; Rev 15:5. It seems to be used here in a general sense to denote the place where God was worshipped; and the meaning is, that there would be a course of conduct in regard to the true church - the dwelling-place of God on the earth - which could properly be regarded as blasphemy. Let anyone remember the anathemas and excommunications uttered against the Waldenses and Albigenses, and those of kindred spirit that appeared in the long period of the papal rule, and he will find no difficulty in perceiving a complete fulfillment of all that is here said.
And them that dwell in heaven - The true worshippers; the members of the true church, represented as dwelling in this holy tabernacle. No one acquainted with the reproaches cast on the devoted and sincere followers of the Saviour during the dark periods of the papal rule can fail to see that there was in that a complete fulfillment of all that is here predicted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: he opened: Job 3:1; Mat 12:34, Mat 15:19; Rom 3:13
and his: Rev 21:3; Joh 1:14 *Gr. Col 1:19, Col 2:9; Heb 9:2, Heb 9:11, Heb 9:12, Heb 9:24
and them: Rev 4:1, Rev 4:4, Rev 5:13, Rev 7:9, Rev 11:12, Rev 12:12, Rev 18:20, Rev 19:1-6; Heb 12:22, Heb 12:23
Geneva 1599
13:6 And he opened his mouth in blasphemy against God, to blaspheme his name, (11) and his tabernacle, (12) and them that dwell in heaven.
(11) That is, the holy Church, the true house of the living God.
(12) That is, the godly who as a group hid themselves from his cruelty. For this bloody beast charged those holy souls falsely with innumerable accusations for the name of Christ as we read in Justin Martyr, Tertullian, Arnobius, Minutius, Eusebius, Augustine and others: whose example the latter times followed most diligently, in destroying the flock of Christ: and we in our own memory have found by experience, to our incredible grief. Concerning heaven, see in (Rev_ 11:12)
John Gill
13:6 And he opened his mouth in blasphemy against God,.... By sitting as God in the temple of God, showing himself that he is God; by suffering himself to be called by the name of God, God on earth, Lord God the pope, and to be worshipped as God; and by assuming infallibility, giving out that he cannot err, which only belongs to the God of truth; and by his idolatrous practices commanded by him, as the worshipping of idols of gold, silver, wood, and stone, which is in Scripture called blaspheming God, Is 65:7; see Dan 11:36.
To blaspheme his name; his authority, by arrogating to himself all power in heaven, earth, and hell; by taking upon him to bind and loose the consciences of men, and to dispense with the laws of God, and make them void by his own traditions; and to dispose of the kingdoms of this world, by removing kings, and setting up kings at pleasure, which is the prerogative of the King of kings; and by pretending; to forgive sin, which none but God can do; and by granting indulgences, pardons, &c. Moreover, by the name of God may be meant the Scriptures, which are the means by which God reveals and makes known himself; and these the man of sin blasphemes, by making them a nose of wax, by imposing on them what senses he pleases; by assuming a right of being the sole interpreter of them, and the judge of all controversies; and by setting up his own unwritten traditions upon an equal foot with them, and above them, and by denying the common people the use of them, in their own language; and particularly the Gospel, which is sometimes called the name of the Lord, Acts 9:15, may be intended, which is sadly blasphemed, and evil spoken of by antichrist; as the doctrines of justification by Christ's righteousness, of peace and pardon by his blood, and atonement by his sacrifice, through the antichristian notions of merit, works of supererogation, pardons, penance, purgatory, and the like:
and his tabernacle; meaning either the human nature of Christ, which God pitched, and not man, the temple of his body, in which the Godhead dwells bodily, and where the eternal Word dwelt, or tabernacled among men; this is blasphemed by pretending to transubstantiate, the bread and wine in the supper of the Lord into the very body and blood of Christ, and to offer him up again in the sacrifice of the Mass, every time that blasphemous piece of service is performed: or else the church of God, which is the temple of the living God, where he chooses, desires, and delights to dwell; this is blasphemed by antichrist, by sitting in it as if he was God; asserting himself to be the head of the church which solely belongs to Christ; taking upon him to coin new doctrines, and make new laws and orders, and impose them on it, and to change and alter the ordinances and discipline of it as he pleases; and by persecuting and destroying all such who will not submit to his decrees and prescripts: or else heaven itself, the habitation of God, and where his throne is, may be designed, which the pope blasphemously affirms to have the keys of; and that he can open and shut it, let persons into it, or exclude front it, at pleasure; and that he can dispose of it, and sell it for money, and make and canonize new saints in it, as often as he thinks fit.
And them that dwell in heaven; either saints below, members of a Gospel church, who are born from above, are partakers of the heavenly calling, and whose conversation is in heaven, who are by antichrist stigmatized and persecuted as schismatics and heretics; or rather angels and saints departed, who are in heaven, and dwell there, and who are worshipped and prayed to as Mediators and intercessors, whose names are used in a very ridiculous and blasphemous manner, to their great dishonour and reproach, as well as to the injury of Christ, the only Mediator between God and men.
Robert Jamieson, A. R. Fausset and David Brown
13:6 opened . . . mouth--The usual formula in the case of a set speech, or series of speeches. Rev_ 13:6-7 expand Rev_ 13:5.
blasphemy--So B and ANDREAS. A and C read "blasphemies."
and them--So Vulgate, Coptic, ANDREAS, and PRIMASIUS read. A and C omit "and": "them that dwell (literally, 'tabernacle') in heaven," mean not only angels and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristian persecutor in the secret of God's tabernacle. See on Rev_ 12:12; Jn 3:7.
13:713:7: Եւ տուաւ նմա իշխանութիւն ՚ի վերայ ամենայն ազգաց եւ լեզուաց եւ ժողովրդոց:
8 որպէսզի նրան երկրպագեն բոլոր նրանք, որ բնակւում են երկրի երեսին, եւ որոնց անունները աշխարհի սկզբից գրուած չեն մորթուած Գառան կեանքի գրքում:
7 Անոր իշխանութիւն տրուեցաւ սուրբերուն հետ պատերազմ ընելու ու անոնց յաղթելու։ Անոր իշխանութիւն տրուեցաւ բոլոր ցեղերուն [եւ ժողովուրդներուն] ու լեզուներուն եւ ազգերուն վրայ։
Եւ`` տուաւ նմա իշխանութիւն ի վերայ ամենայն ազգաց եւ լեզուաց եւ ժողովրդոց:

13:7: Եւ տուաւ նմա իշխանութիւն ՚ի վերայ ամենայն ազգաց եւ լեզուաց եւ ժողովրդոց:
8 որպէսզի նրան երկրպագեն բոլոր նրանք, որ բնակւում են երկրի երեսին, եւ որոնց անունները աշխարհի սկզբից գրուած չեն մորթուած Գառան կեանքի գրքում:
7 Անոր իշխանութիւն տրուեցաւ սուրբերուն հետ պատերազմ ընելու ու անոնց յաղթելու։ Անոր իշխանութիւն տրուեցաւ բոլոր ցեղերուն [եւ ժողովուրդներուն] ու լեզուներուն եւ ազգերուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: И дано было ему вести войну со святыми и победить их; и дана была ему власть над всяким коленом и народом, и языком и племенем.
13:7  καὶ ἐδόθη αὐτῶ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς, καὶ ἐδόθη αὐτῶ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος.
13:7. [καὶ "[And) ἐδόθη (it-was-given) αὐτῷ (unto-it) ποιῆσαι ( to-have-done-unto ) πόλεμον ( to-a-war ) μετὰ ( with ) τῶν ( of-the-ones ) ἁγίων ( of-hallow-belonged ) καὶ ( and ) νικῆσαι ( to-have-conquered-unto ) αὐτούς ,] ( to-them ,]"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) ἐξουσία (a-being-out-unto) ἐπὶ (upon) πᾶσαν (to-all) φυλὴν (to-a-tribing) καὶ (and) λαὸν (to-a-people) καὶ (and) γλῶσσαν (to-a-tongue) καὶ (and) ἔθνος. (to-a-nation)
13:7. et datum est illi bellum facere cum sanctis et vincere illos et data est ei potestas in omnem tribum et populum et linguam et gentemAnd it was given unto him to make war with the saints and to overcome them. And power was given him over every tribe and people and tongue and nation.
7. And it was given unto him to make war with the saints, and to overcome them: and there was given to him authority over every tribe and people and tongue and nation.
13:7. And it was given to him to make war with the saints and to overcome them. And authority was given to him over every tribe and people and language and nation.
13:7. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations:

7: И дано было ему вести войну со святыми и победить их; и дана была ему власть над всяким коленом и народом, и языком и племенем.
13:7  καὶ ἐδόθη αὐτῶ ποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς, καὶ ἐδόθη αὐτῶ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καὶ γλῶσσαν καὶ ἔθνος.
13:7. et datum est illi bellum facere cum sanctis et vincere illos et data est ei potestas in omnem tribum et populum et linguam et gentem
And it was given unto him to make war with the saints and to overcome them. And power was given him over every tribe and people and tongue and nation.
13:7. And it was given to him to make war with the saints and to overcome them. And authority was given to him over every tribe and people and language and nation.
13:7. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
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Adam Clarke: Commentary on the Bible - 1831
13:7: And it was given unto him to make war with the saints, and to overcome them - "Who can make any computation," says Bishop Newton, "or even frame any conception, of the numbers of pious Christians who have fallen a sacrifice to the bigotry and cruelty of Rome? Mede upon the place hath observed, from good authorities, that in the war with the Albigenses and Waldenses there perished of these poor creatures in France alone a million. From the first institution of the Jesuits to the year 1580, that is, in little more than thirty years, nine hundred thousand orthodox Christians were slain, and these all by the common executioner. In the space of scarce thirty years the inquisition destroyed, by various kinds of torture, a hundred and fifty thousand Christians. Sanders himself confesses that an innumerable multitude of Lollards and Sacramentarians were burnt throughout all Europe, who yet, he says, were not put to death by the pope and bishops, but by the civil magistrates." The dragon in a new shape, or Roman empire of Germany, acted a very conspicuous part in this nefarious warfare against the remnant of the woman's seed, who kept the commandments of God, and had the testimony of Jesus Christ. See the imperial edict of Frederic II. against heretics, in Limborch's History of the Inquisition.
And power was given him over all kindreds, and tongues, and nations - As the book of the Revelation is a prophecy of all that should come upon the Christian world till the end of time, all kindreds, and tongues, and nations, must imply the whole Christian world. That the Latin empire in the course of its reign has had the extensive power here spoken of, is evident from history. It is well known that the profession of Christianity was chiefly confined within the limits of the Greek and Latin empires, till the period of the Reformation. By means of the crusades the Latins extended their empire over several provinces of the Greeks. In 1097 Baldwin extended his conquests over the hills of Armenia and the plain of Mesopotamia, and founded the first principality of the Franks or Latins, which subsisted fifty-four years, beyond the Euphrates. In 1204 the Greeks were expelled from Constantinople by the Latins, who set up an empire there which continued about fifty-seven years. The total overthrow of the Latin states in the east soon followed the recovery of Constantinople by the Greeks; and in 1291 the Latin empire in the east was entirely dissolved. Thus the Latins have had power over the whole world professedly Christian: but it is not said that the whole world was in utter subjection to him, for we read in the following verse: -
Albert Barnes: Notes on the Bible - 1834
13:7: And it was given unto him - By the same power that taught him to blaspheme God and his church. See the notes on Rev 13:2, Rev 13:5.
To make war with the saints - See this fully illustrated in the notes on the parallel passage in Dan 7:21, and at the end of that chapter, (f).
And to overcome them - In those wars. This was abundantly fulfilled in the wars with the Waldenses, the Albigenses, and the other sincere followers of the Saviour in the time of the papal persecutions. The language used here is the same as what is found in Dan 7:21; "The same horn made war with the saints, and pRev_ailed against them." See the notes on that passage.
And power was given him - See the notes on Rev 13:2.
Over all kindreds, and tongues, and nations - For the meaning of these words see the notes on Rev 7:9. The meaning here is, that this dominion was set up over the world. Compare Dan 7:25. The fact that so large a portion of the kingdoms of the earth was under the influence of the papacy, and sustained it, and the claim which it set up to universal dominion, and to the right of deposing kings and giving away kingdoms, corresponds entirely with the language used here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: to make: Rev 11:7, Rev 12:17; Dan 7:21, Dan 7:25, Dan 8:24, Dan 8:25, Dan 11:36-39, Dan 12:1
and power: Rev 10:11, Rev 11:18, Rev 17:15; Exo 9:16; Isa 10:15, Isa 37:26; Jer 25:9, Jer 27:6, Jer 27:7; Jer 51:20-24; Dan 5:18-23; Luk 4:6; Joh 19:11
John Gill
13:7 And it was given unto him to make war with the saints,.... The remnant of the woman's seed, Rev_ 12:17, whom God has set apart for himself, Christ has cleansed from sin by his blood, and the Holy Spirit has sanctified by his grace; and who under the influence of it live holy lives and conversations; against such Satan always bore an enmity; and it is an aggravation of the wickedness of the Romish antichrist, that he makes war with such, which he is stirred up to by Satan, with a malicious intent, and is permitted by God for the trial of the faith and patience of his people: this war of antichrist, with the saints, may be understood not merely spiritually, of his anathemas, excommunications, bulls, and the like, but literally, of his drawing the temporal sword against them; see Rev_ 13:10; and bringing of armies against them, and fighting pitched battles; and it is thought there may be a special regard had to his war with the Waldenses and Albigenses, in which war it is said that a million were slain; and may take in all his ways and methods of destroying the saints, by the bloody Inquisition, murders, massacres, and punishments of all sorts; and also his last war with the two witnesses, in which they will be slain, which is yet to come, Rev_ 11:7;
and to overcome them: not so as to submit to him, and to forsake the doctrines and ordinances of Christ, but by killing them; and who, by dying in the faith and cause of Christ, overcome Satan, get the victory over the world, and antichrist, and are more than conquerors through him that has loved them.
And power was given him over all kindreds, and tongues, and nations; in the Roman empire, which wondered after him, and worshipped him, and over whom he has reigned, and has exercised both a temporal and spiritual jurisdiction; see Rev_ 17:15.
Robert Jamieson, A. R. Fausset and David Brown
13:7 power--Greek, "authority."
all kindreds . . . tongues . . . nations--Greek, "every tribe . . . tongue . . . nation." A, B, C, Vulgate, Syriac, ANDREAS, and PRIMASIUS add "and people," after "tribe" or "kindred."
13:813:8: Զի երկրպագեսցեն նմա ամենայն որ բնակեալ են ընդ երեսս երկրի. որոց ո՛չ են գրեալ անուանք նոցա ՚ի դպրութիւն կենաց Գառինն զենլոյ իսկզբանէ աշխարհի[5241]: [5241] Ոմանք. Զի երկիրպագցեն նմա ամենեքեան որ... ՚ի դպրութեան կե՛՛։ Ոսկան. Գառինն զենելոյ։
9 Ովքեր ականջ ունեն լսելու, թող լսեն,
8 Անոր երկրպագութիւն պիտի ընեն երկրին վրայ բոլոր բնակողները, որոնց անունները աշխարհի սկիզբէն ի վեր մորթուած Գառնուկին կենաց գրքին մէջ գրուած չեն։
Զի երկիր պագցեն նմա ամենայն որ բնակեալ են ընդ երեսս երկրի. որոց ոչ են գրեալ անուանք նոցա ի դպրութիւն կենաց Գառինն զենլոյ ի սկզբանէ աշխարհի:

13:8: Զի երկրպագեսցեն նմա ամենայն որ բնակեալ են ընդ երեսս երկրի. որոց ո՛չ են գրեալ անուանք նոցա ՚ի դպրութիւն կենաց Գառինն զենլոյ իսկզբանէ աշխարհի[5241]:
[5241] Ոմանք. Զի երկիրպագցեն նմա ամենեքեան որ... ՚ի դպրութեան կե՛՛։ Ոսկան. Գառինն զենելոյ։
9 Ովքեր ականջ ունեն լսելու, թող լսեն,
8 Անոր երկրպագութիւն պիտի ընեն երկրին վրայ բոլոր բնակողները, որոնց անունները աշխարհի սկիզբէն ի վեր մորթուած Գառնուկին կենաց գրքին մէջ գրուած չեն։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: И поклонятся ему все живущие на земле, которых имена не написаны в книге жизни у Агнца, закланного от создания мира.
13:8  καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, οὖ οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῶ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου.
13:8. καὶ (And) προσκυνήσουσιν (they-shall-kiss-toward-unto) αὐτὸν (to-it," πάντες ( all ) οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil," οὗ ( of-which ) οὐ (not) γέγραπται ( it-had-come-to-be-scribed ) τὸ (the-one) ὄνομα (a-name) αὐτοῦ (of-it) ἐν ( in ) τῷ ( unto-the-one ) βιβλίῳ ( unto-a-paperlet ) τῆς ( of-the-one ) ζωῆς ( of-a-lifing ) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet) τοῦ (of-the-one) ἐσφαγμένου ( of-having-had-come-to-be-slaughtered-to ) ἀπὸ (off) καταβολῆς (of-a-casting-down) κόσμου. (of-a-configuration)
13:8. et adorabunt eum omnes qui inhabitant terram quorum non sunt scripta nomina in libro vitae agni qui occisus est ab origine mundiAnd all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb which was slain from the beginning of the world.
8. And all that dwell on the earth shall worship him, whose name hath not been written in the book of life of the Lamb that hath been slain from the foundation of the world.
13:8. And all who inhabit the earth worshiped the beast, those whose names have not been written, from the origin of the world, in the Book of Life of the Lamb who was slain.
13:8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world:

8: И поклонятся ему все живущие на земле, которых имена не написаны в книге жизни у Агнца, закланного от создания мира.
13:8  καὶ προσκυνήσουσιν αὐτὸν πάντες οἱ κατοικοῦντες ἐπὶ τῆς γῆς, οὖ οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῶ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου.
13:8. et adorabunt eum omnes qui inhabitant terram quorum non sunt scripta nomina in libro vitae agni qui occisus est ab origine mundi
And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb which was slain from the beginning of the world.
13:8. And all who inhabit the earth worshiped the beast, those whose names have not been written, from the origin of the world, in the Book of Life of the Lamb who was slain.
13:8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:8: And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb - The earth here is the Latin world, as has been observed before in similar cases. The meaning therefore is, that all the corrupt part of mankind who are inhabitants of the Latin world shall submit to the religion of the empire, except, as Bishop Newton expresses it, "those faithful few whose names, as citizens of heaven, were enrolled in the registers of life."
Slain from the foundation of the world - That is, of the Christian world; for this has been shown to be the meaning of all kindreds, and tongues, and nations. The year of the crucifixion is properly the commencement of Christianity, as the apostles then first began to promulgate the religion of Christ with the Holy Ghost sent down from heaven. But as Jesus Christ was in the Divine purpose appointed from the foundation of the world to redeem man by his blood, he therefore is, in a very eminent sense, the Lamb slain from the foundation of the world, i.e., from the creation.
Albert Barnes: Notes on the Bible - 1834
13:8: And all that dwell upon the earth shall worship him - That is, as immediately stated, all whose names are not in the book of life. On the word "worship," see the notes on Rev 13:4.
Whose names are not written in the book of life of the Lamb - That is, of the Lord Jesus - the Lamb of God. See the notes on Phi 4:3. Compare the notes on Joh 1:29. The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life.
Slain from the foundation of the world - See the notes on Rev 5:6. Compare the notes on Rev 3:5. The meaning here is, not that he was actually put to death "from the foundation of the world," but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Rom 4:17. The purpose was so certain, it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was "slain from the foundation of the world." Prof. Stuart, however (Com. in loco), supposes that this phrase should be connected with the former member of the sentence, "whose names are not written, from the foundation of the world, in the life-book of the Lamb, which was slain." Either construction makes good sense; but it seems to me that what is found in our common version is the most simple and natural.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: all: Rev 13:3, Rev 13:4, Rev 13:14, Rev 13:15
whose: Rev 3:5, Rev 3:20, Rev 12:15, Rev 21:27; Exo 32:32; Isa 4:3; Dan 12:1; Luk 10:20; Phi 4:3
Lamb: Rev 5:6-9, Rev 5:12; Joh 1:29
from: Rev 17:8; Eph 1:4; Tit 1:2; Pe1 1:19, Pe1 1:20
Geneva 1599
13:8 And all that dwell upon the earth shall worship him, (13) whose names are not written in the book of life of the Lamb slain from the foundation of the world.
(13) That is, such as are not from everlasting elected in Christ Jesus. For this is that Lamb slain; (Rev_ 5:6). These words I do with Aretas, distinguish in this manner: whose names are not written from the laying of the foundation of the world, in the book of Life, of the Lamb slain. This distinction is confirmed by a similar verse in (Rev_ 17:8).
John Gill
13:8 And all that dwell upon the earth shall worship him,.... The inhabitants of the Roman empire, the idolatrous part of it, the men of the world, earthly minded men; who are as they came into the world, and are of the earth, earthly, and seek only after earthly honours, pleasures, and profits; these are the admirers and adorers of the beast:
whose names are not written in the book of life of the Lamb slain from the foundation of the world; by which book is meant God's predestination of men to eternal life, or his decree of election; why this is called the "book of life"; see Gill on Rev_ 3:5; and their "names being written therein from the foundation of the world", Rev_ 17:8, for such a construction the words will bear, denotes that election is eternal, and is not an act of time, nor dependent upon anything done in time; and that it is of particular persons, and not of bodies of men, of nations and churches, and still less of propositions, or of persons so and so qualified, or under such conditions and circumstances; and that it is perfectly well known to God, and is sure and certain in its effects, and is unchangeable and irrevocable; for what is written in it, is written, and will always stand, not upon the foot of works, but of the sovereign grace of God; and this is called the Lamb's book; that is, Christ, who is compared to a Lamb for its harmlessness, meekness, and patience, and was typified by the lambs in the legal sacrifices; and this book is called his, because he was present at the making of it, and was concerned in putting down the names in it, Jn 13:18, and he himself stands first in it as the elect of God, and the head of all the elect, who, as members, were chosen in him: the act of election was made in him, and stands sure in him; and he is the author and giver of that life, which men are chosen unto both here and hereafter: and he may be said to be "slain from the foundation of the world"; in the decree and purpose of God, by which he was set forth, or foreappointed to be the propitiation for sin, and was foreordained, before the foundation of the world, to redeem his people by his blood, and in the promise of God immediately after the fall of man, that the seed of the woman should have his heel bruised, and he himself should bruise the serpent's head, which made it as sure as if it was then done; and in the sacrifices, which were immediately upon this offered up, and were types of the death and sacrifice of Christ; and in the faith of the saints, which brings distant things near, and considers them as if present; and also in his members, in Abel, and others, in whom he suffered, as he still does in his people; to which may be added, that such is the efficacy of the bloodshed and death of Christ, that it reached to all the saints from the beginning of the world, for the justification of their persons, the atonement of their sins, and cleansing from them; for the remission of sins, that are past, and for the redemption of transgressions under the first testament; for Old Testament saints from the beginning are saved by the grace of the Lord Jesus, as New Testament ones are. Something like this the Jews say (e) of the Messiah upon Gen 49:11,
"he washed , "from the day that the world was created"; who is he? this is the King Messiah.--It is written Gen 1:2; "and the Spirit of God", &c. This is the Spirit of the King Messiah; and from the day that the world was created; he washed his garments in wine;''
which the Jewish writers (f) understand of blood, which for its redness is like to wine; though they interpret it of the blood of the slain, with which the garments of the Messiah will be stained. Now such whose names are not written in this book of the Lamb, who have no interest in electing grace, nor in redemption by Christ, the slain Lamb of God, nor any right unto eternal life, who are reprobate persons, vessels of wrath fitted for destruction, who are foreordained to condemnation, and are given up to believe a lie, that they might be damned, these are the followers and worshippers of antichrist.
(e) Zohar in Gen. fol. 128. 2, 3. (f) Targum Jon. & Jerus. & Aben Ezra in Gen. xlix. 11.
Robert Jamieson, A. R. Fausset and David Brown
13:8 all that dwell upon the earth--being of earth earthy; in contrast to "them that dwell in heaven."
whose names are not written--A, B, C, Syriac, Coptic, and ANDREAS read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written."
Lamb slain from the foundation of the world--The Greek order of words favors this translation. He was slain in the Father's eternal counsels: compare 1Pet 1:19-20, virtually parallel. The other way of connecting the words is, "Written from the foundation of the world in the book of life of the Lamb slain." So in Rev_ 17:8. The elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was "the Lamb slain from the foundation of the world," so all atonements ever made were only effectual by His blood" [BISHOP PEARSON, Exposition of the Creed].
13:913:9: Ոյք ունին ականջս լսելոյ՝ լուիցե՛ն:
10 քանզի կան ոմանք, որոնք պիտի գերեվարուեն, կան ոմանք, որոնք սրով պիտի մեռնեն, եւ կան ոմանք, որոնք ինքնասպան պիտի լինեն: Այստե՛ղ է ահա սրբերի համբերութիւնը եւ հաւատը:
9 Ով որ ականջ ունի թող լսէ.
Ոյք ունին ականջս լսելոյ` լուիցեն:

13:9: Ոյք ունին ականջս լսելոյ՝ լուիցե՛ն:
10 քանզի կան ոմանք, որոնք պիտի գերեվարուեն, կան ոմանք, որոնք սրով պիտի մեռնեն, եւ կան ոմանք, որոնք ինքնասպան պիտի լինեն: Այստե՛ղ է ահա սրբերի համբերութիւնը եւ հաւատը:
9 Ով որ ականջ ունի թող լսէ.
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Кто имеет ухо, да слышит.
13:9  εἴ τις ἔχει οὗς ἀκουσάτω.
13:9. Εἴ (If) τις (a-one) ἔχει (it-holdeth) οὖς (to-an-ear) ἀκουσάτω. (it-should-have-heard)
13:9. si quis habet aurem audiatIf any man have an ear, let him hear.
9. If any man hath an ear, let him hear.
13:9. If anyone has an ear, let him hear.
13:9. If any man have an ear, let him hear.
If any man have an ear, let him hear:

9: Кто имеет ухо, да слышит.
13:9  εἴ τις ἔχει οὗς ἀκουσάτω.
13:9. si quis habet aurem audiat
If any man have an ear, let him hear.
13:9. If anyone has an ear, let him hear.
13:9. If any man have an ear, let him hear.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:9: If any man have an ear, let him hear - These words are evidently introduced to impress the reader with the awfulness of what has just been spoken - all shall worship him whose names are not written in the book of life, as well as to fix his attention upon the following words: -
Albert Barnes: Notes on the Bible - 1834
13:9: If any man have an ear, let him hear - See the notes on Rev 2:7. The idea here is, that what was here said respecting the "beast" was worthy of special attention, as it pertained to most important events in the history of the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29
Geneva 1599
13:9 (14) If any man have an ear, let him hear.
(14) The conclusion of this speech of the first beast, consisting of two parts, an exhortation to attentive audience, in this verse: and a foretelling, which partly contains threatenings against the wicked and partly comfort for those who in patience and faith shall wait for that glorious coming of our Lord and Saviour Christ; (Rev_ 13:10)
John Gill
13:9 If any man have an ear, let him hear. And diligently attend to this mystical description of antichrist, as being matter of some difficulty to understand, as well as of great moment and importance, and seriously consider it, that he may know him, and his followers, and avoid them; See Gill on Rev_ 1:7.
Robert Jamieson, A. R. Fausset and David Brown
13:9 A general exhortation. Christ's own words of monition calling solemn attention.
13:1013:10: Զի են ոմանք՝ որք ՚ի գերութիւն վարեսցին, եւ են ոմանք՝ որ սրով մեռցին, եւ են ոմանք՝ որ անձամբ զանձինս սպանանեն. ա՛ստ է համբերութիւն եւ հաւատ սրբոց[5242]:[5242] Ոսկան. ՚Ի գերութիւն վարես՛՛։ Ոմանք. Զանձինս սպանանիցեն։
11 Եւ տեսայ մի ուրիշ գազան, որ ելնում էր երկրից եւ ունէր երկու եղջիւրներ՝ նման գառան եղջիւրների, եւ խօսում էր՝ ինչպէս վիշապը:
10 Ով որ գերութեան քշէ, ինք գերի պիտի տարուի. ով որ սրով սպաննէ, պէտք է որ ինք սրով սպաննուի։ Հոս է սուրբերուն համբերութիւնն ու հաւատքը։
[171]Զի են ոմանք` որք ի գերութիւն վարեսցին, եւ են ոմանք` որ սրով մեռցին, եւ են ոմանք` որ անձամբ զանձինս սպանանիցեն``. աստ է համբերութիւն եւ հաւատ սրբոց:

13:10: Զի են ոմանք՝ որք ՚ի գերութիւն վարեսցին, եւ են ոմանք՝ որ սրով մեռցին, եւ են ոմանք՝ որ անձամբ զանձինս սպանանեն. ա՛ստ է համբերութիւն եւ հաւատ սրբոց[5242]:
[5242] Ոսկան. ՚Ի գերութիւն վարես՛՛։ Ոմանք. Զանձինս սպանանիցեն։
11 Եւ տեսայ մի ուրիշ գազան, որ ելնում էր երկրից եւ ունէր երկու եղջիւրներ՝ նման գառան եղջիւրների, եւ խօսում էր՝ ինչպէս վիշապը:
10 Ով որ գերութեան քշէ, ինք գերի պիտի տարուի. ով որ սրով սպաննէ, պէտք է որ ինք սրով սպաննուի։ Հոս է սուրբերուն համբերութիւնն ու հաւատքը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Кто ведет в плен, тот сам пойдет в плен; кто мечом убивает, тому самому надлежит быть убиту мечом. Здесь терпение и вера святых.
13:10  εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν ὑπάγει· εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι, αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι. ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων.
13:10. εἴ ( If ) τις ( a-one ) εἰς ( into ) αἰχμαλωσίαν , ( to-a-spear-capturing-unto ," εἰς ( into ) αἰχμαλωσίαν ( to-a-spear-capturing-unto ) ὑπάγει: (it-leadeth-under) εἴ ( if ) τις ( a-one ) ἐν ( in ) μαχαίρῃ ( unto-a-knife ) ἀποκτενεῖ, (it-shall-kill-off,"δεῖ (it-bindeth) αὐτὸν (to-it) ἐν ( in ) μαχαίρῃ ( unto-a-knife ) ἀποκτανθῆναι. (to-have-been-killed-off) Ὧδέ (unto-which-moreover) ἐστιν (it-be) ἡ (the-one) ὑπομονὴ (a-staying-under) καὶ (and) ἡ (the-one) πίστις (a-trust) τῶν (of-the-ones) ἁγίων . ( of-hallow-belonged )
13:10. qui in captivitatem in captivitatem vadit qui in gladio occiderit oportet eum gladio occidi hic est patientia et fides sanctorumHe that shall lead into captivity shall go into captivity: he that shall kill by the sword must be killed by the sword. Here is the patience and the faith of the saints.
10. If any man for captivity, into captivity he goeth: if any man shall kill with the sword, with the sword must he be killed. Here is the patience and the faith of the saints.
13:10. Whoever will be led into captivity, into captivity he goes. Whoever will kill with the sword, with the sword he must be killed. Here is the patient endurance and faith of the Saints.
13:10. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints:

10: Кто ведет в плен, тот сам пойдет в плен; кто мечом убивает, тому самому надлежит быть убиту мечом. Здесь терпение и вера святых.
13:10  εἴ τις εἰς αἰχμαλωσίαν, εἰς αἰχμαλωσίαν ὑπάγει· εἴ τις ἐν μαχαίρῃ ἀποκτανθῆναι, αὐτὸν ἐν μαχαίρῃ ἀποκτανθῆναι. ὧδέ ἐστιν ἡ ὑπομονὴ καὶ ἡ πίστις τῶν ἁγίων.
13:10. qui in captivitatem in captivitatem vadit qui in gladio occiderit oportet eum gladio occidi hic est patientia et fides sanctorum
He that shall lead into captivity shall go into captivity: he that shall kill by the sword must be killed by the sword. Here is the patience and the faith of the saints.
13:10. Whoever will be led into captivity, into captivity he goes. Whoever will kill with the sword, with the sword he must be killed. Here is the patient endurance and faith of the Saints.
13:10. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
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Adam Clarke: Commentary on the Bible - 1831
13:10: He that leadeth into captivity shall go into captivity - The Latin empire here spoken of must go into captivity, because it has led into captivity, by not only propagating among the various nations its abominable antichristian system, but also in compelling them to embrace it under the penalty of forfeiting the protection of the empire.
He that killeth with the sword must be killed with the sword - The Latin empire must be also broken to pieces by the sword, because it has killed the saints of God. This prophecy will not receive its full accomplishment till the kingdoms of this world become the kingdoms of our Lord and of his Christ.
Here is the patience and the faith of the saints - By these words, as Dr. Mitchell observes, "God calls upon his saints to keep in view, under all their persecutions, his retributive justice; there is no violence that has been exercised upon them but what shall be retaliated upon the cruel and persecuting government and governors of the Latin empire."
Albert Barnes: Notes on the Bible - 1834
13:10: He that leadeth into captivity - This is clearly intended to refer to the power or government which is denoted by the beast. The form of expression here in the Greek is special - "If anyone leadeth into captivity," etc. - Εἴ τις αἰχμαλωσίαν συνάγει Ei tis aichmalō sian sunagei. The statement is general, and is intended to make use of a general or pRev_alent truth with reference to this particular case. The general truth is, that people will, in the course of things, be dealt with according to their character and their treatment of others; that nations characterized by war and conquests will be subject to the evils of war and conquest - or that they may expect to share the same lot which they have brought on others. This general statement accords with what the Saviour says in Mat 26:52; "All they that take the sword shall perish with the sword." This has been abundantly illustrated in the world; and it is a very important admonition to nations not to indulge in the purposes of conquest and to individuals not to engage in strife and litigation. The particular idea here is, that it would be a characteristic of the power here referred to that it would "lead others into captivity." This would be fulfilled if it was the characteristic of this power to invade other countries and to make their inhabitants prisoners of war; if it made slaves of other people; if it set up an unjust dominion over other people; or if it was distinguished for persecuting and imprisoning the innocent, or for depriving the nations of liberty. It is unnecessary to say that this is strikingly descriptive of Rome, considered in any and every point of view, whether under the republic or the empire, whether secular or ecclesiastical, whether pagan or papal. In the following forms there has been a complete fulfillment under that mighty power of what is here said:
(a) In the desire of conquest or of extending its dominion, and, of course, leading others captive as prisoners of war or subjecting them to slavery.
(b) In its persecutions of true Christians, alike pursued under the pagan and the papal form of the administration.
(c) Especially in the imprisonments practiced under the Inquisition, where tens of thousands have been reduced to the worst kind of captivity. In every way this description is applicable to Rome, as seeking to lead the world captive or to subject it to its own absolute sway.
Shall go into captivity - As a just recompense for subjecting others to bondage, and as an illustration of a general principle of the divine administration. This is yet, in a great measure, to be fulfilled; and, as I understand it, it discloses the manner in which the papal secular power will come to an end. It will be by being subdued, so that it might seem to be made captive and led off by some victorious host. Rome now is practically held in subjection by foreign arms, and has no true independence; perhaps this will be more and more so as its ultimate fall approaches.
He that killeth with the sword - See the notes as above, on Mat 26:52. There can be no doubt that this is applicable to Rome in all the forms of its administration considered as a pagan power; or considered as a nominally Christian power, either with reference to its secular or its spiritual dominion. Compute the numbers of human beings that have been put to death by that Roman power, and no better language could have been chosen to characterize it than what is used here - "killed with the sword." Compare the notes on Dan 7:24-28, II. (3), (g).
Must be killed with the sword - This domination must be brought to an end by war and slaughter. Nothing is more probable than this in itself; nothing could be more in accordance with the principles of the divine dealings in the world. Such a power as that of Rome will not be likely to be overcome but by the force of arms; and the probability is that it will ultimately be overthrown in a bloody Rev_olution, or by foreign conquest. Indeed, there are not a few intimations now that this result is hastening on. Italy is becoming impatient of the secular power swayed in connection with the papacy, and sighs for freedom; and it is every way probable that that land would have been free, and that the secular power of the papacy, if not every form of the papacy itself, would have come to an end in the late convulsion (1848), if it had not been for the intervention of France and Austria. The period designated by prophecy for the final overthrow of that power had not arrived; but nothing can secure its continuance for any very considerable period longer.
Here is the patience and the faith of the saints - That is, the trial of their patience and of their faith. Nowhere on earth have the patience and the faith of the saints been put to a severer test than under the Roman persecutions. The same idea occurs in Rev 14:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: that leadeth: Exo 21:23-25; Isa 14:2, Isa 33:1; Mat 7:2
he that killeth: Rev 16:6; Gen 9:5, Gen 9:6; Isa 26:21; Mat 26:52
Here: Rev 1:9, Rev 2:2, Rev 2:19, Rev 3:3, Rev 3:10, Rev 14:12; Lam 3:26; Hab 2:3; Luk 18:1-8, Luk 21:19; Col 1:11; Heb 6:12, Heb 10:36, Heb 10:37, Heb 12:3, Heb 12:4; Jam 1:2-4, Jam 5:7, Jam 5:8
John Gill
13:10 He that leadeth into captivity shall go into captivity,.... As the devil, by whom men are led captive at his will, and the Romish antichrist, who leads multitudes of souls to hell; these shall be taken and cast into the lake which burns with fire and brimstone. The Jews (g) have a saying, that
"captivity comes into the world for idolatry, uncleanness, and murder;''
which three things are notorious in the Romish antichrist: and in the same treatise they say (h), that the sword, the next judgment mentioned, comes into the world for delay of justice, and the perversion of it.
He that killeth with the sword must be killed with the sword; the design of the phrase is to show, that there will be a just retaliation made to the antichristian beast, for all his cruelty to the saints, and the murders of them; and that because he has shed much blood of the saints, blood shall be given him to drink, and he shall be used in like manner he has used others; see Gen 9:6 Mt 26:52.
Here is the patience and the faith of the saints; meaning either that hereby, through the cruelties and barbarities of the Romish antichrist, the patience and faith of the saints are tried; and that they have great need of them, and of the exercise of them, under such usages; and that these being tried, and continue, will receive much commendation, honour, and praise; or else the sense is, that it requires both faith and patience in the saints, to believe that antichrist will be thus destroyed, and to wait quietly till the time comes. The Arabic version reads, "here is the patience and prayers of the saints": who cry, how long will it be ere our blood is avenged? and have need of patience to rest a while, till their prayers are answered.
(g) Pirke Abot, c. 5. sect. 9. (h) Ib. sect. 8.
Robert Jamieson, A. R. Fausset and David Brown
13:10 He that leadeth into captivity--A, B, C, and Vulgate read, "if any one (be) for captivity."
shall go into captivity--Greek present, "goeth into captivity." Compare Jer 15:2, which is alluded to here. Aleph, B, and C read simply, "he goeth away," and omit "into captivity." But A and Vulgate support the words.
he that killeth with the sword, must be killed with the sword--So B and C read. But A reads, "if any (is for) being (literally, 'to be') killed with the sword." As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a different sense, namely, a warning to the persecutors that they shall be punished with retribution in kind.
Here--"Herein": in bearing their appointed sufferings lies the patient endurance . . . of the saints. This is to be the motto and watchword of the elect during the period of the world kingdom. As the first beast is to be met by patience and faith (Rev_ 13:10), the second beast must be opposed by true wisdom (Rev_ 13:18).
13:1113:11: Եւ տեսի ա՛յլ գազան զի ելանէր յերկրէ, եւ ունէր եղջեւրս երկու՝ նման գառինն, եւ խօսէր իբրեւ զվիշապն:
12 Եւ նա առաջին գազանի ամբողջ իշխանութիւնն էր ի գործ դնում նրա առաջ եւ ստիպում էր, որ երկիրն ու նրա բոլոր բնակիչները երկրպագեն առաջին գազանին, մինչեւ որ առողջանայ նրա մահացու վէրքը:
11 Ուրիշ գազան մը տեսայ, որ երկրէն կ’ելլէր ու գառնուկի նման երկու եղջիւր ունէր ու կը խօսէր վիշապի պէս։
Եւ տեսի այլ գազան զի ելանէր յերկրէ, եւ ունէր եղջեւրս երկու նման գառինն, եւ խօսէր իբրեւ զվիշապն:

13:11: Եւ տեսի ա՛յլ գազան զի ելանէր յերկրէ, եւ ունէր եղջեւրս երկու՝ նման գառինն, եւ խօսէր իբրեւ զվիշապն:
12 Եւ նա առաջին գազանի ամբողջ իշխանութիւնն էր ի գործ դնում նրա առաջ եւ ստիպում էր, որ երկիրն ու նրա բոլոր բնակիչները երկրպագեն առաջին գազանին, մինչեւ որ առողջանայ նրա մահացու վէրքը:
11 Ուրիշ գազան մը տեսայ, որ երկրէն կ’ելլէր ու գառնուկի նման երկու եղջիւր ունէր ու կը խօսէր վիշապի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: И увидел я другого зверя, выходящего из земли; он имел два рога, подобные агнчим, и говорил как дракон.
13:11  καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχεν κέρατα δύο ὅμοια ἀρνίῳ, καὶ ἐλάλει ὡς δράκων.
13:11. Καὶ (And) εἶδον (I-had-seen) ἄλλο (to-other) θηρίον (to-a-beastlet) ἀναβαῖνον (to-stepping-up) ἐκ (out) τῆς (of-the-one) γῆς, (of-a-soil,"καὶ (and) εἶχεν (it-was-holding) κέρατα (to-horns) δύο (to-two) ὅμοια ( to-along-belonged ) ἀρνίῳ, (unto-a-lamblet,"καὶ (and) ἐλάλει (it-was-speaking-unto) ὡς (as) δράκων. (a-serpent)
13:11. et vidi aliam bestiam ascendentem de terra et habebat cornua duo similia agni et loquebatur sicut dracoAnd I saw another beast coming up out of the earth: and he had two horns, like a lamb: and he spoke as a dragon.
11. And I saw another beast coming up out of the earth; and he had two horns like unto a lamb, and he spake as a dragon.
13:11. And I saw another beast ascending from the land. And she had two horns like the Lamb, but she was speaking like the dragon.
13:11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon:

11: И увидел я другого зверя, выходящего из земли; он имел два рога, подобные агнчим, и говорил как дракон.
13:11  καὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχεν κέρατα δύο ὅμοια ἀρνίῳ, καὶ ἐλάλει ὡς δράκων.
13:11. et vidi aliam bestiam ascendentem de terra et habebat cornua duo similia agni et loquebatur sicut draco
And I saw another beast coming up out of the earth: and he had two horns, like a lamb: and he spoke as a dragon.
13:11. And I saw another beast ascending from the land. And she had two horns like the Lamb, but she was speaking like the dragon.
13:11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Подобие второго зверя Агнцу нужно ограничить лишь видом рогов [Ebrard, Suller]. Сила характеристики в том, что зверь по рогам не совсем такой, как Агнец, а лишь подобен ему. Зверь из земли имеет только два рога (Агнец - семь рогов), что, означая его меньшую силу, отличает его как от Агнца, так и от дракона и зверя. Он может быть только служебною силою по отношению к дракону и зверю; а по отношению к Агнцу он может быть только обманщиком, прикрывающимся внешним видом. Его внутреннее существо и цель его появления, как совершенно противоположные существу Агнца и его отношения к миру, ясно указываются в последних словах стиха: "говорил как дракон". Его слова суть слова лукавства и прельщения, и их цель будет соблазн и гибель людей (Мф. 7:18). При этом он будет исполнителем чужой воли и чужого желания, о чем ясно говорит выражение "пред ним". Действуя в качестве слуги зверя-антихриста, лжепророк заставит всю землю и всех людей поклониться этому последнему. В 8: ст. было сказано, что антихристу поклонятся все живущие на земле, имена которых не записаны в книгу жизни, т.е. все люди, кроме избранных и совершенных христиан. Здесь (12: ст.) говорится то же самое, только действующим в совершении этого дела выставляется новое лицо - лжепророк.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Second Beast.A. D. 95.
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

Those who think the first beast signifies Rome pagan by this second beast would understand Rome papal, which promotes idolatry and tyranny, but in a more soft and lamb-like manner: those that understand the first beast of the secular power of the papacy take the second to intend its spiritual and ecclesiastical powers, which act under the disguise of religion and charity to the souls of men. Here observe,

I. The form and shape of this second beast: He had two horns like a lamb, but a mouth that spoke like the dragon. All agree that this must be some great impostor, who, under a pretence of religion, shall deceive the souls of men. The papists would have it to be Apollonius Tyranæus; but Dr. More has rejected that opinion, and fixes it upon the ecclesiastical powers of the papacy. The pope shows the horns of a lamb, pretends to be the vicar of Christ upon earth, and so to be vested with his power and authority; but his speech betrays him, for he gives forth those false doctrines and cruel decrees which show him to belong to the dragon, and not to the Lamb.

II. The power which he exercises: All the power of the former beast (v. 12); he promotes the same interest, pursues the same design in substance, which is, to draw men off from worshipping the true God to worshipping those who by nature are no gods, and subject the souls and consciences of men to the will and authority of men, in opposition to the will of God. This design is promoted by the popery as well as by paganism, and by the crafty arts of popery as well as by the secular arm, both serving the interests of the devil, though in a different manner.

III. The methods by which this second beast carried on his interests and designs; they are of three sorts:-- 1. Lying wonders, pretended miracles, by which they should be deceived, and prevailed with to worship the former beast in this new image or shape that was now made for him; they would pretend to bring down fire from heaven, as Elias did, and God sometimes permits his enemies, as he did the magicians of Egypt, to do things that seem very wonderful, and by which unwary persons may be deluded. It is well known that the papal kingdom has been long supported by pretended miracles. 2. Excommunications, anathemas, severe censures, by which they pretend to cut men off from Christ, and cast them into the power of the devil, but do indeed deliver them over to the secular power, that they may be put to death; and thus, notwithstanding their vile hypocrisy, they are justly charged with killing those whom they cannot corrupt. 3. By disfranchisement, allowing none to enjoy natural, civil, or municipal rights, who will not worship that papal beast, that is, the image of the pagan beast. It is made a qualification for buying and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beast in their forehead and in their right hand, and that they have the name of the beast and the number of his name. It is probable that the mark, the name, and the number of the beast, may all signify the same thing--that they make an open profession of their subjection and obedience to the papacy, which is receiving the mark in their forehead, and that they oblige themselves to use all their interest, power, and endeavour, to promote the papal authority, which is receiving the mark in their right hands. We are told that pope Martin V. in his bull, added to the council of Constance, prohibits Roman catholics from suffering any heretics to dwell in their countries, or to make any bargains, use any trades, or bear any civil offices, which is a very clear interpretation of this prophecy.

IV. We have here the number of the beast, given in such a manner as shows the infinite wisdom of God, and will sufficiently exercise all the wisdom and accuracy of men: The number is the number of a man, computed after the usual manner among men, and it is 666. Whether this be the number of the errors and heresies that are contained in popery, or rather, as others, the number of the years from its rise to its fall, is not certain, much less what that period is which is described by these prophetic numbers. The most admired dissertation on this intricate subject is that of Dr. Potter, where the curious may find sufficient entertainment. It seems to me to be one of those seasons which God has reserved in his own power; only this we know, God has written Mene Tekel upon all his enemies; he has numbered their days, and they shall be finished, but his own kingdom shall endure for ever.
Adam Clarke: Commentary on the Bible - 1831
13:11: And I beheld another beast coming up out of the earth - As a beast has already been shown to be the symbol of a kingdom or empire, the rising up of this second beast must consequently represent the rising up of another empire. This beast comes up out of the earth; therefore it is totally different from the preceding, which rose up out of the sea. Earth here means the Latin world, for this word has been shown to import this already in several instances; the rising up of the beast out of this earth must, consequently, represent the springing up of some power out of a state of subjection to the Latin empire: therefore the beast, here called another beast, is another Latin empire. This beast is the spiritual Latin empire, or, in other words, the Romish hierarchy; for with no other power can the prophetic description yet to be examined be shown to accord. In the time of Charlemagne the ecclesiastical power was in subjection to the civil, and it continued to be so for a long time after his death; therefore the beast, whose deadly wound was healed, ruled over the whole Latin world, both clergy and laity; these, consequently, constituted but one beast or empire. But the Latin clergy kept continually gaining more and more influence in the civil affairs of the empire, and in the tenth century their authority was greatly increased. In the subsequent centuries the power of the Romish hierarchy ascended even above that of the emperors, and led into captivity the kings of the whole Latin world, as there will be occasion to show in commenting upon the following verses. Thus the Romish hierarchy was at length entirely exempted from the civil power, and constituted another beast, as it became entirely independent of the secular Latin empire. And this beast came up out of the earth; that is, the Latin clergy, which composed a part of the earth or Latin world, raised their authority against that of the secular powers, and in process of time wrested the superintendence of ecclesiastical affairs from the secular princes.
And he had two horns - As the seven-headed beast is represented as having ten horns, which signify so many kingdoms leagued together to support the Latin Church, so the beast which rises out of the earth has also two horns, which must consequently represent two kingdoms; for if horns of a beast mean kingdoms in one part of the Apocalypse, kingdoms must be intended by this symbol whenever it is used in a similar way in any other part of this book. As the second beast is the spiritual Latin empire, the two horns of this beast denote that the empire thus represented is composed of two distinct spiritual powers. These, therefore, can be no other, as Bishop Newton and Faber properly observe, than the two grand independent branches of the Romish hierarchy, viz., the Latin clergy, Regular and Secular. "The first of these comprehends all the various monastic orders, the second comprehends the whole body of parochial clergy." These two grand branches of the hierarchy originally constituted but one dominion, as the monks as well as the other clergy were in subjection to the bishops: but the subjection of the monks to their diocesans became by degrees less apparent; and in process of time, through the influence and authority of the Roman pontiffs, they were entirely exempted from all episcopal jurisdiction, and thus became a spiritual power, entirely independent of that of the secular clergy.
Like a lamb - As lamb, in other parts of the Apocalypse, evidently means Christ, who is the Lamb of God which taketh away the sin of the world, it must have a similar import in this passage; therefore the meaning here is evidently that the two horns of the beast, or the regular and secular clergy, profess to be the ministers of Christ, to be like him in meekness and humility, and to teach nothing that is contrary to godliness. The two-horned beast, or spiritual Latin empire, has in reality the name, and in the eyes of the Latin world the appearance, of a Christian power. But he is only so in appearance, and that alone among his deluded votaries; for when he spake: -
He spake as a dragon - The doctrines of the Romish hierarchy are very similar to those contained in the old heathen worship; for he has introduced "a new species of idolatry, nominally different, but essentially the same, the worship of angels and saints instead of the gods and demi-gods of antiquity."
Albert Barnes: Notes on the Bible - 1834
13:11: And I beheld another beast - Compare the notes on Rev 13:1. This was so distinct from the first that its characteristics could be described, though, as shown in the Analysis of the Chapter, there was in many points a strong resemblance between them. The relations between the two will be more fully indicated in the notes.
Coming up out of the earth - Prof. Stuart renders this, "ascending from the land." The former was represented as rising up out of the sea Rev 13:1; indicating that the power was to rise from a perturbed or unsettled state of affairs - like the ocean. This, from what was more settled and stable - as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea, as applied to the two forths of the Roman power supposed to be here referred to, would be that the former - the secular power that sustained the papacy - rose out of the agitated state of the nations in the invasions of the northern hordes, and the convulsions and Rev_olutions of the falling empire of Rome; and that the latter, the spiritual power itself - represented by the beast coming up from the land - grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Compare the notes on Rev 13:1.
And he had two horns like a lamb - In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the papacy has always been put forth - putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition.
And he spake as a dragon - See the notes on Rev 12:3. The meaning here is, that he spoke in a harsh, haughty, proud, arrogant tone - as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this "beast" had, in one respect in its resemblance to a lamb - the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought of the design of this symbol, that if it was in fact intended to refer to the papacy, a more appropriate one could not have been chosen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: coming: Rev 13:1, Rev 11:7, Rev 17:8
and he had: Mat 7:15; Rom 16:18; Co2 11:13-15
and he spake: Rev 13:17, Rev 12:3, Rev 12:4, Rev 12:17, Rev 17:6; Dan 7:8, Dan 7:24, Dan 7:25; Th2 2:4
Geneva 1599
13:11 (15) And I beheld another beast coming up out of the earth; (16) and he had two horns like a lamb, and he spake as a dragon.
(15) The second part of the vision, concerning the ecclesiastical dominion, which in Rome succeeded that which was politic, and is in the power of the corporation of false prophets and of the forgers of false doctrine. Therefore the same beast, and the body or corporation is called a false prophet by John; (Rev_ 16:13, Rev_ 19:20). The form of this beast is first described in this verse, then his acts in the verses following: and the whole speech is concluded in the last verse. This beast is by his breed, a son of the earth (as they say) obscurely born, and little by little creeping up out of his abject estate.
(16) That is, in show he resembled the Lamb (for what is more mild or more humble then to be the servant of the servants of God? but indeed he played the part of the dragon, and of the wolf; (Mt 7:15). For even Satan changes himself into an angel of light; (2Cor 11:14) and what should his honest disciples and servants do?
John Gill
13:11 And I beheld another beast,.... The same with the first, only in another form; the same for being and person, but under a different consideration; the same antichrist, but appearing in another light and view: the first beast is the pope of Rome, at the head of the ten kingdoms, of which the Roman empire consisted; this other beast is the same pope of Rome, with his clergy, cardinals, archbishops, bishops, priests, &c. before he is described as a temporal monarch, now as a spiritual lord; there he is represented in his secular character, as having the seat, power, and authority of the dragon, of Rome Pagan, engaging the attention and wonder of the whole world, and striking terror into them, and as making war with the saints, and ruling over all nations and tongues; here in his ecclesiastic character, pretending great humility and holiness, showing signs and lying wonders, obliging to idolatry, and exercising tyranny and cruelty on all that will not profess his religion: that this is the same beast with the first in substance, though not in show, appears from his exercising the same power, causing all to worship the first beast, or himself as a temporal lord, by which he is supported in his spiritual dignity; and by mention being made only of one beast, at the close of this account, and of his mark, name, and number being but one; nor is there any other but one hereafter spoken, of in this book, either as ruling, or as conquered, and as taken, and as going into perdition, and as cast into the lake: this beast is described by his original,
coming up out of the earth; either from under it, out of the bottomless pit, from hell; or out of, a low condition, a poor crawling earthworm; the extracts of many of the popes, cardinals, and religious orders, have been very mean: or this may represent the secret and private manner, and slow degrees by which this monster of iniquity rose; as things gradually rise up out of the earth unobserved; this man of sin was springing up in the apostles' time, and by degrees rose up to the power and authority he is here said to have: or rather, as this beast, in his other form, rose up out of the sea, out of the commotions raised in the empire by the barbarous nations, by whom he was lifted up to his imperial dignity; so he is described in this form, and is represented as rising up out of the earth, out of the earthly part of the church, or out of the apostasy which the visible church was sunk into, through the outward riches and honours bestowed on it by the Christian emperors, which made way for the rising of this beast; and this shows the nature of his kingdom, which is worldly and earthly, and so truly antichristian, being diametrically opposite to the kingdom of Christ, which is not of this world:
and he had two horns like a lamb; or "like to the Lamb"; the Lord Jesus Christ, the Lamb of God; though he has seven horns, denoting fulness of power, this but two; he stands on Mount Zion, with the 144,000, having his Father's name on their foreheads, this upon the earth, with his followers, having his own mark and name upon them. The Ethiopic version renders it, "and he had two horns, and he seemed as a lamb"; he affected a lamb like disposition, pretended to great humility and meekness, calling himself "servus servorum", the servant of servants, to cover his pride, ambition, and tyranny; and would be thought to be a lamb without spot and blemish, ascribing to himself infallibility, and suffering himself to be called his Holiness, when he is the man of sin, and mystery of iniquity: by his "two horns" some understand his two fold power, secular and ecclesiastic; but as these are separately represented by two beasts, rather these two horns intend the two parts of the empire, eastern and western, into which it was divided, when this beast arose, and by which the Papacy was raised to its power, had supported in it; and the two supreme pontiffs, the bishop of Rome, and the bishop of Constantinople; or else the beast's power of binding and loosing, of dispensing with the laws of God, and of imposing his own laws on the consciences of men.
And he spake as a dragon; like the devil himself, affirming as he did, Lk 4:6; that the power of disposing of the kingdoms of this world, and the glory of them, was delivered to him, and he could give it to whom he would: he spake arrogantly, as if he was above all that is called God, and as if he was God himself; and he spake like a dragon cruelly, like the great red dragon, like the devil, who was a murderer from the beginning, breathing out slaughter, and threatenings against the saints, as Rome Pagan; and he spake lies in hypocrisy, blasphemies, idolatries, and doctrines of devils.
Robert Jamieson, A. R. Fausset and David Brown
13:11 another beast--"the false prophet."
out of the earth--out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world power and its several kingdoms have emerged. "The sacerdotal persecuting power, pagan and Christian; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [ALFORD, and so the Spanish Jesuit, LACUNZA, writing under the name BEN EZRA]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having TWO, but the Lamb SEVEN horns, Rev_ 5:6). The former paganism of the world power, seeming to be wounded to death by Christianity, revives. In its second beast-form it is Christianized heathendom ministering to the former, and having earthly culture and learning to recommend it. The second beast's, or false prophet's rise, coincides in time with the healing of the beast's deadly wound and its revival (Rev_ 13:12-14). Its manifold character is marked by the Lord (Mt 24:11, Mt 24:24), "Many false prophets shall rise," where He is speaking of the last days. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (Rev_ 13:5), but also "the eyes of man" (Dan 7:8): the former is also in the first beast (Rev_ 13:1, Rev_ 13:5), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (Rev_ 13:13-15; Rev_ 16:14). The first beast is physical and political; the second a spiritual power, the power of knowledge, ideas (the favorite term in the French school of politics), and scientific cultivation. Both alike are beasts, from below, not from above; faithful allies, worldly Antichristian wisdom standing in the service of the worldly Antichristian power: the dragon is both lion and serpent: might and cunning are his armory. The dragon gives his external power to the first beast (Rev_ 13:2), his spirit to the second, so that it speaks as a dragon (Rev_ 13:11). The second, arising out of the earth, is in Rev_ 11:7; Rev_ 17:8, said to ascend out of the bottomless pit: its very culture and world wisdom only intensify its infernal character, the pretense to superior knowledge and rationalistic philosophy (as in the primeval temptation, Gen 3:5, Gen 3:7, "their EYES [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atheism. Antichrist shall be the culmination. The Papacy's claim to the double power, secular and spiritual, is a sample and type of the twofold beast, that out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. PRIMASIUS OF ADRUMENTUM, in the sixth century, says, "He feigns to be a lamb that he may assail the Lamb--the body of Christ."
13:1213:12: Եւ զիշխանութիւն զամենայն զառաջնոյ գազանին գործէ՛ր առաջի նորա. եւ առնէր զերկիր եւ զամենայն բնակիչս նորա՝ զի երկի՛ր պագանիցեն գազանին առաջնոյ՝ մինչեւ ողջասցի վէր մահու նորա:
13 Եւ բազում նշաններ էր կատարում ու երկնքից կրակ էր իջեցնում երկրի վրայ մարդկանց աչքերի առաջ.
12 Առաջին գազանին իշխանութիւնը կ’օգտագործէր անոր առջեւ ու երկիրը եւ* անոր բնակիչները կը ստիպէր, որ երկրպագութիւն ընեն առաջին գազանին, որուն մահացու վէրքը առողջացաւ։
Եւ զիշխանութիւն զամենայն զառաջնոյ գազանին գործէր առաջի նորա. եւ առնէր զերկիր եւ զամենայն բնակիչս նորա զի երկիր պագանիցեն գազանին առաջնոյ, [172]մինչեւ ողջասցի վէր մահու նորա:

13:12: Եւ զիշխանութիւն զամենայն զառաջնոյ գազանին գործէ՛ր առաջի նորա. եւ առնէր զերկիր եւ զամենայն բնակիչս նորա՝ զի երկի՛ր պագանիցեն գազանին առաջնոյ՝ մինչեւ ողջասցի վէր մահու նորա:
13 Եւ բազում նշաններ էր կատարում ու երկնքից կրակ էր իջեցնում երկրի վրայ մարդկանց աչքերի առաջ.
12 Առաջին գազանին իշխանութիւնը կ’օգտագործէր անոր առջեւ ու երկիրը եւ* անոր բնակիչները կը ստիպէր, որ երկրպագութիւն ընեն առաջին գազանին, որուն մահացու վէրքը առողջացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Он действует перед ним со всею властью первого зверя и заставляет всю землю и живущих на ней поклоняться первому зверю, у которого смертельная рана исцелела;
13:12  καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον αὐτοῦ. καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσκυνήσουσιν τὸ θηρίον τὸ πρῶτον, οὖ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ.
13:12. καὶ (And) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) τοῦ (of-the-one) πρώτου (of-most-before) θηρίου (of-a-beastlet) πᾶσαν (to-all) ποιεῖ (it-doeth-unto) ἐνώπιον (in-looked) αὐτοῦ. (of-it) καὶ (And) ποιεῖ (it-doeth-unto) τὴν (to-the-one) γῆν (to-a-soil) καὶ (and) τοὺς (to-the-ones) ἐν (in) αὐτῇ (unto-it) κατοικοῦντας ( to-housing-down-unto ) ἵνα (so) προσκυνήσουσιν (they-shall-kiss-toward-unto) τὸ (to-the-one) θηρίον (to-a-beastlet) τὸ (to-the-one) πρῶτον, (to-most-before,"οὗ (of-which) ἐθεραπεύθη (it-was-ministered-of) ἡ (the-one) πληγὴ (a-smiting) τοῦ (of-the-one) θανάτου (of-a-death) αὐτοῦ. (of-it)
13:12. et potestatem prioris bestiae omnem faciebat in conspectu eius et facit terram et inhabitantes in eam adorare bestiam primam cuius curata est plaga mortisAnd he executed all the power of the former beast in his sight. And he caused the earth and them that dwell therein to adore the first beast, whose wound to death was healed.
12. And he exerciseth all the authority of the first beast in his sight. And he maketh the earth and them that dwell therein to worship the first beast, whose death-stroke was healed.
13:12. And she acted with all the authority of the first beast in his sight. And she caused the earth, and those dwelling in it, to worship the first beast, whose deadly wound was healed.
13:12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed:

12: Он действует перед ним со всею властью первого зверя и заставляет всю землю и живущих на ней поклоняться первому зверю, у которого смертельная рана исцелела;
13:12  καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον αὐτοῦ. καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσκυνήσουσιν τὸ θηρίον τὸ πρῶτον, οὖ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ.
13:12. et potestatem prioris bestiae omnem faciebat in conspectu eius et facit terram et inhabitantes in eam adorare bestiam primam cuius curata est plaga mortis
And he executed all the power of the former beast in his sight. And he caused the earth and them that dwell therein to adore the first beast, whose wound to death was healed.
13:12. And she acted with all the authority of the first beast in his sight. And she caused the earth, and those dwelling in it, to worship the first beast, whose deadly wound was healed.
13:12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:12: And he exercised all the power of the first beast before him - In the preceding verse the two-horned beast was represented as rising out of the earth, that is, obtaining gradually more and more influence in the civil affairs of the Latin world. Here he it represented as having obtained the direction and management of all the power of the first beast or secular Latin empire before him, ενωπιον αυτου, in his presence. That the Romish hierarchy has had the extensive power here spoken of, is evident from history; for the civil power was in subjection to the ecclesiastical. The parochial clergy, one of the horns of the second beast, have had great secular jurisdiction over the whole Latin world. Two-thirds of the estates of Germany were given by the three Othos, who succeeded each other, to ecclesiastics; and in the other Latin monarchies the parochial clergy possessed great temporal power. Yet extraordinary as the power of the secular clergy was in all parts of the Latin world, it was but feeble when compared with that of the monastic orders which constituted another horn of the beast. The mendicant friars, the most considerable of the regular clergy, first made their appearance in the early part of the thirteenth century. These friars were divided by Gregory X., in a general council which he assembled at Lyons in 1272, into the four following societies or denominations, viz., the Dominicans, the Franciscans, the Carmelites, and the Hermits of St. Augustine. "As the pontiffs," observes Mosheim, "allowed these four mendicant orders the liberty of travelling wherever they thought proper, of conversing with persons of all ranks, of instructing the youth and the multitude wherever they went; and as these monks exhibited, in their outward appearance and manner of life, more striking marks of gravity and holiness than were observable in the other monastic societies; they arose all at once to the very summit of fame, and were regarded with the utmost esteem and veneration throughout all the countries of Europe. The enthusiastic attachment to these sanctimonious beggars went so far that, as we learn from the most authentic records, several cities were divided, or cantoned out, into four parts, with a view to these four orders; the first part was assigned to the Dominicans, the second to the Franciscans, the third to the Carmelites, and the fourth to the Augustinians. The people were unwilling to receive the sacraments from any other hands than those of the mendicants, to whose churches they crowded to perform their devotions while living, and were extremely desirous to deposit there also their remains after death; all which occasioned grievous complaints among the ordinary priests, to whom the cure of souls was committed, and who considered themselves as the spiritual guides of the multitude. Nor did the influence and credit of the mendicants end here: for we find in the history of this (thirteenth century) and the succeeding ages, that they were employed, not only in spiritual matters, but also in temporal and political affairs of the greatest consequence; in composing the differences of princes, concluding treaties of peace, concerting alliances, presiding in cabinet councils, governing courts, levying taxes, and other occupations not only remote from, but absolutely inconsistent with, the monastic character and profession. We must not, however, imagine that all the mendicant friars attained to the same degree of reputation and authority; for the power of the Dominicans and Franciscans surpassed greatly that of the two other orders, and rendered them singularly conspicuous in the eyes of the world. During three centuries these two fraternities governed, with an almost universal and absolute sway, both state and Church, filled the most eminent posts, ecclesiastical and civil; taught in the universities and churches with an authority before which all opposition was silent; and maintained the pretended majesty and prerogatives of the Roman pontiffs against kings, princes, bishops, and heretics, with incredible ardour and equal success. The Dominicans and Franciscans were, before the Reformation, what the Jesuits have been since that happy and glorious period, the very soul of the hierarchy, the engines of state, the secret springs of all the motions of the one and the other, and the authors and directors of every great and important event in the religious and political world." Thus the Romish hierarchy has exercised all the power of the first beast in his sight, both temporal and spiritual, and therefore, with such astonishing influence as this over secular princes, it was no difficult matter for him to cause: -
The earth and them which dwell therein to worship the first beast, whose deadly wound was healed - That is, he causes the whole Latin world to submit to the authority of the Latin empire, with the revived western empire at its head, persuading them that such submission is beneficial to their spiritual interests, and absolutely necessary for their salvation. Here it is observable that both beasts have dominion over the same earth; for it is expressly said that the second beast causeth The Earth and them that dwelt therein, to worship the first beast; therefore it is, as Bishop Newton and others have observed, imperium in imperio, "an empire within an empire." We have, consequently, the fullest evidence that the two beasts consist in the division of the great Latin empire, by the usurpation of the Latin clergy, into two distinct empires, the one secular, the other spiritual, and both united in one antichristian design, viz., to diffuse their most abominable system of idolatry over the whole earth, and to extend the sphere of their domination. Here we have also an illustration of that remarkable passage in Rev 16:10, the kingdom of the beasts, i.e., the kingdom of the Latin kingdom; which is apparently a solecism, but in reality expressed with wonderful precision. The fifth vial is poured out upon the throne of the beast, and His Kingdom is darkened, i.e., the Latin kingdom in subjection to the Latin kingdom or the secular Latin empire.
Albert Barnes: Notes on the Bible - 1834
13:12: And he exerciseth all the power of the first beast before him - The same amount of power; the same kind of power. This shows a remarkable relationship between these two beasts; and proves that it was intended to refer to the same power substantially, though manifested in a different form. In the fulfillment of this, we should naturally look for some government whose authority extended far, and which was absolute and arrogant in its character, for this is the power attributed to the first beast. See the notes on Rev 13:2-4, Rev 13:7-8. This description had a remarkable fulfillment in the papacy, considered as a spiritual dominion. The relation to the secular power is the same as would be indicated by these two beasts; the dominion was as widespread; the authority was as absolute and arrogant. In fact, on these points they have been identical. The one has sustained the other; either one would long since have fallen if it had not been upheld by the other. The papacy, considered as a spiritual domination, was in fact a new power starting up in the same place as the old Roman dominion, to give life to that as it was tending to decay, and to continue its ascendency over the world. These two things, the secular and the spiritual power, constituting the papacy in the proper sense of the term, are in fact but the continuance or the prolongation of the old Roman dominion - the fourth kingdom of Daniel - united so as to constitute in reality but one kingdom, and yet so distinct in their origin, and in their manifestations, as to be capable of separate contemplation and description, and thus properly represented by the two "beasts" that were shown in vision to John.
And causeth the earth and them which dwell therein to worship the first beast - That is, to respect, to Rev_erence, to honor. The word "worship" here refers to civil respect, and not to religious adoration. See the notes on Rev 13:4. The meaning here, according to the interpretation proposed all along in this chapter, is, that the papacy, considered in its religious influence, or as a spiritual power - represented by the second beast - secured for the civil or secular power - represented by the first beast - the homage of the world. It was the means of keeping up that dominion, and of giving it its ascendency among the nations of the earth. The truth of this, as an historical fact, is well known. The Roman civil power would have long ago lost all its influence and been unknown, if it had not been for the papacy; and, in fact, all the influence which it has had since the irruption of the northern barbarians, and the changes which their invasion produced, can be traced to that new power which arose in the form of the papacy - represented in Daniel Dan 7:8 by the "little horn." That new power gave life and energy to the declining influence of Rome, and brought the world again to respect and honor its authority.
Whose deadly wound was healed - See the notes on Rev 13:3. That is, was healed by the influence of this new power represented by the second beast. A state of things occurred, on the rise of that new power, as if a wound in the head, otherwise fatal, was healed. The striking applicability of this to the decaying Roman power - smitten as with a deadly wound by the blows inflicted by the northern hordes, and by internal dissensions - will occur to every one. It was as if a healing process had been imparted by some life-giving power, and, as a consequence, the Roman dominion - the prolongation of Daniel's fourth kingdom - has continued to the present time. Other kingdoms passed away - the Assyrian, the Babylonian, the Medo-Persian, the Macedonian; Rome alone, of all the ancient empires, has prolonged its power over men. In all changes elsewhere, an influence has gone forth from the seven-hilled city as wide and as fearful as it was in the brightest days of the republic, the triumvirate, or the empire, and a large part of the world still listens Rev_erently to the mandates which issue from the seat which so long gave law to mankind. The fact that it is so is to be traced solely to the influence of that power represented here by the second beast that appeared in vision to John - the papacy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: causeth: Rev 13:3, Rev 13:14-17, Rev 17:10, Rev 17:11; Th2 2:4
Geneva 1599
13:12 (17) And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein (18) to worship the first beast, whose deadly wound was healed.
(17) The history of the acts of this beast contains in sum three things, hypocrisy, the witness of miracles and tyranny: of which the first is noted in this verse, the second in the three verses following: the third in the sixteenth and seventeenth verses. His hypocrisy is most full of lies, by which he abuses both the former beast and the whole world: in that though he has by his cunning, as it were by line, made of the former beast a most miserable skeleton or anatomy, usurped all his authority to himself and most impudently exercises the same in the sight and view of him: yet he carries himself so as if he honoured him with most high honour, and did truly cause him to be reverenced by all men.
(18) For to this beast of Rome, which of civil Empire is made an ecclesiastical hierarchy, are given divine honours, and divine authority so far, as he is believed to be above the scriptures, which the gloss upon the Decretals declares by this devilish verse. "Articulos solvit, synodumque facit generalem" That is, "He changes the Articles of faith, and gives authority to general Councils."
Which is spoken of the papal power. So the beast is by birth, foundation, feat, and finally substance, one: only the Pope has altered the form and manner of it, being himself the head both of that tyrannical empire, and also of the false prophets: for the empire has he taken to himself, and to it added this cunning device. Now these words, "whose deadly wound was cured" are put here for distinction sake, as also sometimes afterwards: that even at that time the godly readers of this prophecy might by this sign be brought to see the thing as present: as if it were said, that they might adore this very empire that now is, whose head we have seen in our own memory to have been cut off, and to be cured again.
John Gill
13:12 And he exerciseth all the power of the first beast before him,.... Sitting in the same seat, having the same power and authority from the dragon, making war with the saints by preaching and writing against them, by anathemas, excommunications, and bulls, and so overcame and silenced them, or delivered them over to the secular arm to be put to death, ruling over the consciences of men in a tyrannical way, in all nations, kindreds, and tongues, in the empire; and all this before, in the presence, and under the influence of the secular power, of the Papacy, signified by the first beast, and with his good liking, and for his credit and support:
and causeth the earth, and them that dwell therein; the Roman empire, and the inhabitants of it, especially the carnal and earthly part of them:
to worship the first beast; to be subject to the temporal power of the Papacy, or to submit to the pope as a temporal lord, to give homage and tribute to him, and the like, in order to support his worldly power and grandeur; and this was caused or brought about by his emissaries, his spiritual vassals, his legates, cardinals, priests, &c. by their exhortations, persuasions, and commands, delivered both in writing and preaching:
whose deadly wound was healed; which deadly wound was given the Roman empire under its sixth head, the emperors, when they ceased, and was healed by the pope, the seventh head, being set as a temporal monarch over the ten kingdoms in it.
Robert Jamieson, A. R. Fausset and David Brown
13:12 power--Greek, "authority."
before him--"in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [AUBERLEN].
which dwell therein--the earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [AUBERLEN]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [AUBERLEN].
deadly wound--Greek, "wound of death."
13:1313:13: Եւ առնէր նշա՛նս բազումս, եւ տայր հրոյ իջանել յերկնից յերկիր՝ առաջի մարդկան[5243], [5243] Յօրինակին. Եւ առնէ նշանս։ Ոմանք. Յերկնից ՚ի յերկիր։
14 եւ մոլորեցնում էր երկրի վրայ բնակուողներին այն նշաններով, որ թոյլատրուած էին, որ նա կատարէր գազանի առաջ: Երկրի բնակիչները նրան ասացին. «Կերտի՛ր արձանն այն գազանի, որ կենդանի մնաց սրի վէրքերից»:
13 Մեծ նշաններ կ’ընէր ու մինչեւ անգամ երկնքէն կրակ կ’իջեցնէր երկրի վրայ մարդոց առջեւ։
Եւ առնէր նշանս բազումս, եւ տայր հրոյ իջանել յերկնից յերկիր առաջի մարդկան:

13:13: Եւ առնէր նշա՛նս բազումս, եւ տայր հրոյ իջանել յերկնից յերկիր՝ առաջի մարդկան[5243],
[5243] Յօրինակին. Եւ առնէ նշանս։ Ոմանք. Յերկնից ՚ի յերկիր։
14 եւ մոլորեցնում էր երկրի վրայ բնակուողներին այն նշաններով, որ թոյլատրուած էին, որ նա կատարէր գազանի առաջ: Երկրի բնակիչները նրան ասացին. «Կերտի՛ր արձանն այն գազանի, որ կենդանի մնաց սրի վէրքերից»:
13 Մեծ նշաններ կ’ընէր ու մինչեւ անգամ երկնքէն կրակ կ’իջեցնէր երկրի վրայ մարդոց առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: и творит великие знамения, так что и огонь низводит с неба на землю перед людьми.
13:13  καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων.
13:13. καὶ (And) ποιεῖ (it-doeth-unto) σημεῖα (to-signlets-of) μεγάλα , ( to-great ,"ἵνα (so) καὶ (and) πῦρ (to-a-fire) ποιῇ (it-might-do-unto) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) καταβαίνειν (to-step-down) εἰς (into) τὴν (to-the-one) γῆν (to-a-soil) ἐνώπιον (in-looked) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
13:13. et fecit signa magna ut etiam ignem faceret de caelo descendere in terram in conspectu hominumAnd he did great signs, so that he made also fire to come down from heaven unto the earth, in the sight of men.
13. And he doeth great signs, that he should even make fire to come down out of heaven upon the earth in the sight of men.
13:13. And she accomplished great signs, even so that she would cause fire to descend from the sky to the earth in the sight of men.
13:13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men:

13: и творит великие знамения, так что и огонь низводит с неба на землю перед людьми.
13:13  καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων.
13:13. et fecit signa magna ut etiam ignem faceret de caelo descendere in terram in conspectu hominum
And he did great signs, so that he made also fire to come down from heaven unto the earth, in the sight of men.
13:13. And she accomplished great signs, even so that she would cause fire to descend from the sky to the earth in the sight of men.
13:13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Таким образом, вся деятельность лжепророка будет направлена к увеличению власти и влияния антихриста над миром. Для этого он будет совершать великие знамения, которые будут во всяком случае естественными и действительными фактами, действительными, а не кажущимися чудесами, хотя и совершающимися по диавольской силе [Св. Иустин фил., Kliefoth, Suller, Lutardt]. И если эти чудеса почему-либо могут быть названы ложными, то потому только, что будут совершаться для обольщения, обмана и беззаконных внушений. Таково, напр., будет чудо низведения огня с неба, которое он совершит в противовес чуду двух свидетелей (XI:5), изводивших огонь из своих уст, и которое будет "перед людьми", т.е. с характером показным, публичными и с целью произвести впечатление на людей (ср. 3Цар. 18:38; 4Цар. 1:10, 12).
Adam Clarke: Commentary on the Bible - 1831
13:13: And he doeth great wonders - That we may have the greatest assurance possible that the two-horned beast is the spiritual Latin empire, it is called in Rev 19:20, a passage illustrative of the one now under consideration, the false prophet, "than which," as Bishop Newton observes, "there cannot be a stronger or plainer argument to prove that false doctors or teachers were particularly designed;" for prophet, in the Scripture style, is not unfrequently used for a preacher or expounder of God's word. See Co1 14:1-5. It hence follows that the two-horned beast is an empire of false doctors or teachers.
In order to establish the Latin Church upon a foundation that can never fail, the false prophet doth great wonders - he attempts the most wonderful and prodigious exploits, and is crowned with incredible success. He has the art to persuade his followers that the clergy of the Church of Rome are the only true ministers of Christ; that they have such great influence in the court of heaven as to be able not only to forgive sins, but also to grant indulgences in sin, by paying certain stipulated sums. He persuades them too that they can do works of supererogation. He pretends that an incredible number of miracles have been wrought and are still working by the Almighty, as so many evidences of the great sanctity of the Latin Church; and the false prophet has such an astonishing influence over his flock, as to cause them to believe all his fabulous legends and lying wonders. He pretends also (and is believed!) that his power is not confined to this world; that he is able by his prayers to deliver the souls of the deceased from what he calls purgatory, a place which he has fabled to exist for the purification of sinful souls after their departure from this world. His wonderful exploits, in being able to induce men possessed of reasoning faculties to believe his monstrous absurdities, do not end here; he even: -
Maketh fire come down from heaven - in the sight of men - Fire, in Scripture, when it signifies wrath, represents that species of indignation which is attended with the destruction of whatever is the cause of it. Thus the wrath of God is likened to fire, Psa 18:7, Psa 18:8; Jer 4:4. Therefore the fire which the false prophet bringeth down from heaven upon the earth, is the fiery indignation which he causes to come down from the heaven or throne of the Latin empire upon all those of the earth or Latin world who rebel against his authority. All this has been fulfilled in the Romish hierarchy; the Latin clergy have denominated all those that oppose their authority heretics, they have instituted tribunals to try the cause of heresy, and all those that would not submit to their idolatry they have condemned to various kinds of tortures and deaths. It is said of the false prophet that he bringeth fire From Heaven upon the earth; that is to say, he will only try the cause of heresy, and pass the sentence of condemnation; he will not suffer an ecclesiastic to execute the sentence of the court; the destroying fire he causeth to come down from the heaven or throne of the Latin empire; secular princes and magistrates must execute the sentence of death upon all that are capitally condemned by the spiritual power. He Maketh fire come down from heaven; he compels secular princes to assist him against heretics; and if any rebel against his authority he immediately puts them under the ban of the anathema, so that they are deprived of their offices, and exposed to the insults and persecution of their brethren. Thus the false prophet deceives the Latin world by the means of those miracles which he had power try do in the sight of the beast. Under the appearance of great sanctity he persuades men to believe all his lying doctrines, and enforces his canons and decretals with the sword of the civil magistrate.
Albert Barnes: Notes on the Bible - 1834
13:13: And he doeth great wonders - "Signs" - σημεῖα sē meia - the word commonly employed to denote "miracles" (compare the notes on Act 2:19); and the representation here is, that the power referred to by the second beast would found its claim on pretended miracles, and would accomplish an effect on the world as if it actually did work miracles. The applicability of this to papal Rome no one can doubt. See the notes on Th2 2:9. Compare Rev 13:14.
That he maketh five come down from heaven on the earth in the sight of men - That is, he pretends this; he accomplishes an effect as if he did it. It is not necessary to suppose that he actually did this, anymore than it is to suppose that he actually performed the other pretended miracles referred to in other places. John describes him as he saw him in the vision; and he saw him laying claim to this power, and actually producing an effect as if by a miracle he actually made fire to descend from heaven upon the earth. This is to be understood as included in what the apostle Paul (Th2 2:9) calls "signs and lying wonders," as among the things by which the "man of sin and the son of perdition" would be characterized, and by which he would be sustained. See the notes on that passage. Why this particular pretended miracle is specified here is not certain. It may be because this would be among the most striking and impressive of the pretended miracles performed - as if lying beyond all human power - as Elijah made fire come down from heaven to consume the sacrifice Kg1 18:37-38, and as the apostles proposed to do on the Samaritans Luk 9:54, as if fire were called down on them from heaven. The phrase "in the sight of men" implies that this would be done publicly, and is such language as would be used of pretended miracles designed for purposes of ostentation. Amidst the multitudes of pretended miracles of the papacy, it would probably not be difficult to find instances in which the very thing here described was attempted, in which various devices of pyrotechnics were shown off as miracles. For an illustration of the wonders produced in the dark ages in reference to fire, having all the appearance of miracles, and regarded as miracles by the masses of people, the reader is referred to Dr. Brewster's Letters on Natural Magic, particularly Letter 12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: he doeth: Rev 16:14, Rev 19:20; Exo 7:11, Exo 7:12, Exo 7:22, Exo 8:7, Exo 8:18, Exo 8:19, Exo 9:11; Deu 13:1-3; Mat 24:24; Mar 13:22; Act 8:9-11; Th2 2:9, Th2 2:10
he maketh: Rev 11:5; Num 16:35; Kg1 18:38; Kg2 1:10-14; Mat 16:1; Luk 9:54-56; Ti2 3:8
Geneva 1599
13:13 (19) And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
(19) The second point of the things done by the beast, is the credit of great wonders or miracles, and pertaining to the strengthening of this impiety: of which signs some were given from above, as it is said, that fire was sent down from heaven by false sorcery, in this verse. Others were shown here below in the sight of the beast, to establish idolatry, and deceive souls: which part John sets forth, beginning (as they say) at that which is last, in this manner: First, the effect is declared in these words, "He deceives the inhabitants of the earth". Secondly, the common manner of working, in two sorts: one of miracles, "for the signs which were given him to do in the presence of the beast", the other of the words added to the signs, and teaching the idolatry by those signs "saying to the inhabitants of the earth, that they should make an image to the beast, which etc." Thirdly, a special manner is declared, "That it is given to him to put life into the image of the beast" and that such a type of quickening, that the same both speaks by answer to those that ask counsel of it, and also pronounces death against all those that do not obey nor worship it: all things which oftentimes by false miracles through the procurement and inspiration of the devil, have been effected and wrought in images. The histories of the papists are full of examples of such miracles, the most of them false, many also done by the devil in images, as of old in the serpent; (Gen 3:5). By which example is confirmed, not the authority of the beast, but the truth of God and these prophecies.
John Gill
13:13 And he doeth great wonders,.... Or miracles; not real, but pretended ones, lying wonders, which the Popish legends are full of the accounts of, as done by the priests, or by this or the other saint:
so that he maketh fire come down from heaven on the earth in the sight of men; in imitation of Elijah, 4Kings 1:9; and this single instance is put instead of all others, it being usual with the Jews to express all wonderful and miraculous operations by this miracle of Elijah's: and this may be understood mystically, of the pretensions of the Papacy to confer the Holy Ghost, and his gifts upon men, by breathing on them, which on the day of Pentecost were represented by cloven tongues, as of fire, coming down from heaven; or of their anathemas, curses, and excommunications, at which time burning torches and candles are cast up, and fall down, as emblems of divine wrath, which is called cursing men with bell, book, and candle; or else of the fire of persecution: "from heaven"; the secular powers of the empire: "upon the earth"; the common people: or this may be understood literally; so they tell us, that Pope Zachary, once on a journey to Ravenna, had in the daytime a cloud to protect him from the heat, and in the night time armies of fire appeared in the clouds to go before him; and as Pope Innocent was at Mass, a golden crown was seen, and on it a dove, and under it a smoking censer, and hard by them two burning firebrands: and it is reported of Pope Hildebrand, that, whenever he pleased, he could shake his sleeves, and sparks of fire would come out; and by these miracles deluded the eyes of the simple with a show of holiness, which, with other instances, are taken notice of by Napier, Brightman, and other writers: and so here this is said to be done "in the sight of men"; to their apprehension, seemingly, in their view; they being cheated and deluded with an appearance and show of things which were not real.
Robert Jamieson, A. R. Fausset and David Brown
13:13 wonders--Greek, "signs."
so that--so great that.
maketh fire--Greek, "maketh even fire." This is the very miracle which the two witnesses perform, and which Elijah long ago had performed; this the beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated to deceive; wrought "after the working (Greek, 'energy') of Satan."
13:1413:14: եւ մոլորեցուցանէր զորս բնակեալ են յերկիր նշանօքն, որ տուեալ են ՚ի ձեռս նորա՝ առնել առաջի գազանին. ասեն ցնա բնակիչք երկրի. Արա՛ զպատկեր գազանին, որ ՚ի վիրաց սրոյն եկեաց[5244]: [5244] Ոսկան. Բնակեալ են յերկրի։ ՚Ի լուս՛՛. Որ ՚ի վերայ սրոյն եկաց. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Եւ նրան իշխանութիւն տրուեց, որպէսզի շունչ տայ գազանի արձանին, որ արձանը խօսի, եւ երկրի բոլոր բնակիչները երկրպագեն նրան, իսկ ով չերկրպագի գազանի արձանին, նրան սպանի[22].[22] Յուն. լաւ բն. համար 15-ի տակ ունեն. «Եւ նրան իշխանութիւն տրուեց, որպէսզի շունչ տայ գազանի արձանին, եւ որպէսզի արձանը խօսի, այնպէս որ պատճառ դառնայ, որ սպանուեն բոլոր նրանք, որոնք չեն երկրպագի գազանի արձանին»:
14 Երկրի վրայ բնակողները կը մոլորեցնէր այդ նշաններով, որ իր ձեռքը տրուած էր գազանին առջեւ ընելու։ Երկրի բնակիչներուն կ’ըսէր, որ պատկերը շինեն այն գազանին, որ սուրով վիրաւորուած էր ու առողջացաւ։
Եւ մոլորեցուցանէր զորս բնակեալ են յերկրի` նշանօքն որ տուեալ են ի ձեռս նորա, առնել առաջի գազանին. [173]ասեն ցնա բնակիչք երկրի. Արա զպատկեր գազանին, որ ի վիրաց սրոյն եկեաց:

13:14: եւ մոլորեցուցանէր զորս բնակեալ են յերկիր նշանօքն, որ տուեալ են ՚ի ձեռս նորա՝ առնել առաջի գազանին. ասեն ցնա բնակիչք երկրի. Արա՛ զպատկեր գազանին, որ ՚ի վիրաց սրոյն եկեաց[5244]:
[5244] Ոսկան. Բնակեալ են յերկրի։ ՚Ի լուս՛՛. Որ ՚ի վերայ սրոյն եկաց. համաձայն ոմանց ՚ի բնաբ՛՛։
15 Եւ նրան իշխանութիւն տրուեց, որպէսզի շունչ տայ գազանի արձանին, որ արձանը խօսի, եւ երկրի բոլոր բնակիչները երկրպագեն նրան, իսկ ով չերկրպագի գազանի արձանին, նրան սպանի[22].
[22] Յուն. լաւ բն. համար 15-ի տակ ունեն. «Եւ նրան իշխանութիւն տրուեց, որպէսզի շունչ տայ գազանի արձանին, եւ որպէսզի արձանը խօսի, այնպէս որ պատճառ դառնայ, որ սպանուեն բոլոր նրանք, որոնք չեն երկրպագի գազանի արձանին»:
14 Երկրի վրայ բնակողները կը մոլորեցնէր այդ նշաններով, որ իր ձեռքը տրուած էր գազանին առջեւ ընելու։ Երկրի բնակիչներուն կ’ըսէր, որ պատկերը շինեն այն գազանին, որ սուրով վիրաւորուած էր ու առողջացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: И чудесами, которые дано было ему творить перед зверем, он обольщает живущих на земле, говоря живущим на земле, чтобы они сделали образ зверя, который имеет рану от меча и жив.
13:14  καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῶ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι εἰκόνα τῶ θηρίῳ ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν.
13:14. καὶ (And) πλανᾷ (it-wandereth-unto) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) διὰ (through) τὰ (to-the-ones) σημεῖα (to-signlets-of) ἃ ( which ) ἐδόθη (it-was-given) αὐτῷ (unto-it) ποιῆσαι (to-have-done-unto) ἐνώπιον (in-looked) τοῦ (of-the-one) θηρίου, (of-a-beastlet,"λέγων (forthing) τοῖς (unto-the-ones) κατοικοῦσιν ( unto-housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ποιῆσαι (to-have-done-unto) εἰκόνα (to-a-resemblance) τῷ (unto-the-one) θηρίῳ (unto-a-beastlet) ὃς (which) ἔχει (it-holdeth) τὴν (to-the-one) πληγὴν (to-a-smiting) τῆς (of-the-one) μαχαίρης (of-a-knife) καὶ (and) ἔζησεν. (it-lifed-unto)
13:14. et seducit habitantes terram propter signa quae data sunt illi facere in conspectu bestiae dicens habitantibus in terra ut faciant imaginem bestiae quae habet plagam gladii et vixitAnd he seduced them that dwell on the earth, for the signs which were given him to do in the sight of the beast: saying to them that dwell on the earth that they should make the image of the beast which had the wound by the sword and lived.
14. And he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, who hath the stroke of the sword, and lived.
13:14. And she seduced those living on the earth, by means of the signs that were given to her to perform in the sight of the beast, saying to those dwelling on the earth that they should make an image of the beast who had a wound of the sword and yet lived.
13:14. And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live:

14: И чудесами, которые дано было ему творить перед зверем, он обольщает живущих на земле, говоря живущим на земле, чтобы они сделали образ зверя, который имеет рану от меча и жив.
13:14  καὶ πλανᾷ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῶ ποιῆσαι ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι εἰκόνα τῶ θηρίῳ ὃς ἔχει τὴν πληγὴν τῆς μαχαίρης καὶ ἔζησεν.
13:14. et seducit habitantes terram propter signa quae data sunt illi facere in conspectu bestiae dicens habitantibus in terra ut faciant imaginem bestiae quae habet plagam gladii et vixit
And he seduced them that dwell on the earth, for the signs which were given him to do in the sight of the beast: saying to them that dwell on the earth that they should make the image of the beast which had the wound by the sword and lived.
13:14. And she seduced those living on the earth, by means of the signs that were given to her to perform in the sight of the beast, saying to those dwelling on the earth that they should make an image of the beast who had a wound of the sword and yet lived.
13:14. And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Лжепророк, как известная личность, при посредстве своей проповеди и чудес склонит людей не только воздать почести самому зверю-антихристу, но даже сделать его изображения и пред ними поклоняться. Эта черта деятельности лжепророка указывает на то, что антихристово царство последнего времени будет носить характер религиозности и будет иметь целью возвещение новой религии. Новая религия будет противоположностью христианству - антихристианством; тогда будут веровать в самого антихриста, который и объявит себя Богом. Он потребует себе божеских почестей, потребует особого богослужения и почитания своих изображений (ср. Дан III).
Adam Clarke: Commentary on the Bible - 1831
13:14: Saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live - The image of the beast must designate a person who represents in himself the whole power of the Latin empire, therefore it cannot be the emperor; for though he was, according to his own account, supremum caput Christianitatis, the supreme head of Christendom, yet he was only the chief of the Germanic confederation, and consequently was only sovereign of the principal power of the Latin empire. The image of the beast must be the supreme ruler of the Latin empire, and as it is through the influence of the false prophet that this image is made for the first beast, this great chief must be an ecclesiastic. Who this is has been ably shown by Bishop Newton in his comment on the following verse.
Albert Barnes: Notes on the Bible - 1834
13:14: And deceiveth them that dwell on the earth by the means of those miracles - Nothing could possibly be more descriptive of the papacy than this. It has been kept up by deception and delusion, and its pretended miracles have been, and are to this day, the means by which this is done. Anyone in the slightest degree acquainted with the pretended miracles practiced at Rome, will see the propriety of this description as applied to the papacy. The main fact here stated, that the papacy would endeavor to sustain itself by pretended miracles, is confirmed by an incidental remark of Mr. Gibbon, when speaking of the pontificate of Gregory the Great; he says: "The credulity or the prudence of Gregory was always disposed to confirm the truths of religion by the evidence of ghosts, miracles, and resurrections" (Decline and Fall, 3:210). Even within a month of the time that I am writing (October 5, 1850), intelligence has been received in this country of extraordinary privileges conferred on some city in Italy, because the eyes of a picture of the Virgin in that city have miraculously moved - greatly to the "confirmation of the faithful."
Such things are constantly occurring; and it is by these that the supremacy of the papacy has been and is sustained. The BRev_iary teems with examples of miracles performed by the saints. For instance: Francis Xavier turned a sufficient quantity of salt water into fresh to save the lives of five hundred travelers who were dying of thirst, enough being left to allow a large exportation to different parts of the world, where it performed astonishing cures. Raymond de Pennafort laid his cloak on the sea, and sailed from Majorca to Barcelona, a distance of a hundred and sixty miles, in six hours. Juliana lay on her death-bed; her stomach rejected all solid food, and in consequence she was pRev_ented from receiving the eucharist. In compliance with her earnest solicitations, the consecrated wafer was laid on her breast; the priest prayed; the wafer vanished, and Juliana expired. Many pages might be filled with accounts of modern miracles of the most ridiculous description, yet believed by Roman Catholics - the undoubted means by which papal Rome "deceives the world," and keeps up its ascendency in this age. See Forsyth's Italy, ii. pp. 154-157; Rome in the Nineteenth Century, i. p. 40, 86, ii. p. 356, 3, pp. 193-201; Lady Morgan's Italy, ii. p. 306, iii. p. 189; Graham's Three Months' Residence, etc., p. 241.
Saying to them that dwell on the earth - That is, as far as its influence would extend. This implies that there would be authority, and that this authority would be exercised to secure this object.
That they should make an image to the beast - That is, something that would represent the beast, and that might be an object of worship. The word rendered "image" - εἰκών eikō n - means properly:
(a) an image, effigy, figure, as an idol, image, or figure;
(b) a likeness, resemblance, similitude.
Here the meaning would seem to be that, in order to secure the acknowledgment of the beast, and the homage to be rendered to him, there was something like a statue made, or that John saw in vision such a representation - that is, that a state of things existed as if such a statue were made, and people were constrained to acknowledge this. All that is stated here would be fulfilled if the old Roman civil power should become to a large extent dead, or cease to exert its influence over people, and if then the papal spiritual power should cause a form of domination to exist strongly resembling the former in its general character and extent, and if it should secure this result - that the world would acknowledge its sway or render it homage as it did to the old Roman government. This would receive its fulfillment if it be supposed that the first "beast" represented the ancient Roman civil power as such; that this died away - as if the head had received a fatal wound; that it was again Rev_ived under the influence of the papacy; and that, under that influence, a civil government, strongly resembling the old Roman dominion, was caused to exist, depending for its vital energy on the papacy, and, in its turn, lending its aid to support the papacy.
All this in fact occurred in the decline of the Roman power after the time of Constantine, and its final apparent extinction, as if "wounded to death," in the exile of the last of the emperors, the son of Orestes, who assumed the names of Romulus and Augustus, names which were corrupted, the former by the Greeks into Momyllus, and the latter by the Latins "into the contemptible diminutive Augustulus." See Gibbon 2:381. Under him the empire ceased, until it was Rev_ived in the days of Charlemagne. In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the papacy, we discern the "image" of the former Roman power; the prolongation of the Roman ascendency over the world. On the exile of the feeble son of Orestes (476 a. d.), the government passed into the hands of Odoacer, "the first barbarian who reigned in Italy" (Gibbon); and then the authority was divided among the sovereignties which sprang up after the conquests of the barbarians, until the "empire" was again restored in the time and the person of Charlemagne. See Gibbon, iii. 344ff.
Which had the wound by a sword, and did live - Which had a wound that was naturally fatal. but whose fatal consequences were pRev_ented by the intervention of another power. See the notes on Rev 13:3. That is, according to the explanation given above, the Roman imperial power was "wounded with a fatal wound" by the invasions of the northern hordes - the sword of the conquerors. Its power, however, was restored by the papacy, giving life to what resembled essentially the Roman civil jurisdiction - the "image" of the former beast; and that power, thus restored, asserted its dominion again, as the prolonged Roman dominion - the fourth kingdom of Daniel (see the notes on Dan 7:19 ff) - over the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: deceiveth: Rev 12:9, Rev 18:23, Rev 19:20, Rev 20:3, Rev 20:10; Kg2 22:20 *marg. Job 12:16; Isa 44:20; Eze 14:9; Th2 2:9-12
dwell: Rev 13:3, Rev 13:8
they: Rev 13:3, Rev 13:4, Rev 13:11, Rev 13:12, Rev 13:15, Rev 14:9, Rev 14:11, Rev 15:2, Rev 16:2, Rev 19:20, Rev 20:4; Kg2 20:7; Eze 8:10; Eze 16:17; Dan 11:36; Th2 2:4
Geneva 1599
13:14 And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an (20) image to the (21) beast, which had the wound by a sword, and did live.
(20) That is, images, by "enallage" or change of the number: for the worship of them ever since the second Council of Nicea, has been ordained in the Church by public credit and authority, contrary to the Law of God.
(21) In the Greek the word is in the Dative case, as much to say, as to the worship, honour and obeying of the beast: for by this maintenance of images, this pseudo-prophetical beast mightily profits the beast of Rome, of whom long ago he received them. Wherefore the same is hereafter fittingly called the image of the beast, for images have their beginning from the beast, and have their form or manner from the will of the beast, and have their end and use fixed in the profit and commodity of the beast.
John Gill
13:14 And deceiveth them that dwell on the earth,.... The Complutensian edition, and two of Stephens's copies, read "mine", instead of "them"; creatures of God, and professors of Christ, carnal and unregenerate men; not the elect of God, and true believers in Christ, these cannot be deceived by the signs and wonders of false Christs and false prophets; antichrist's deceivableness of unrighteousness only operates in them that perish:
by the means of those miracles which he had power to do in the sight of the beast; the secular power of the Papacy encouraging, confirming, and giving a sanction to those lying miracles, and obliging all to believe them, and come into the things, doctrines, or practices, they are designed to promote:
saying to them that dwell on the earth: the apostate church, or the carnal inhabitants of the empire: ordering and commanding them
that they should make an image to the beast which had the wound by a sword, and did live; meaning the Roman empire, which had received a deadly wound in its sixth head, the emperors, by the sword of the Goths, Huns, &c. but now revived in its seventh head, the pope of Rome, to whom the ten kings gave their kingdoms: the image made to this beast some understand of the translation of the empire to Charles the great, and his successors the emperors, by the pope of Rome, he ordaining so many electors to chose a king of the Romans, and elect an emperor when one was wanting; and this was an image to the first beast, a shadow, an appearance of the Roman empire, and but a shadow; for the power of inaugurating and crowning these emperors, and of setting up and deposing them when the pope pleased, lie reserved to himself: but rather this designs the image worship, or the worshipping of idols of gold and silver, of wood and stone, which he caused the inhabitants of the earth to make, and give adoration to; or else the whole Papal religion, and the Papacy itself, for the beast, and the image of the beast, are all along in this book afterwards mentioned together as being the same, Rev_ 14:9, which is an image of the Gentile religion, in their high priest, priests, temples, idols, offerings, garments, worshipping of angels, and saints departed, with a numerous train of rites and ceremonies, borrowed from the old Pagan religion; hence the Papists are called Gentiles, Rev_ 11:2, the Roman empire, represented by these two beasts, and this image, had now one head, the pope, as before an emperor, and a religion in it much resembling its ancient one; but, before that was set up, this image was in being.
Robert Jamieson, A. R. Fausset and David Brown
13:14 deceiveth them that dwell on the earth--the earthly-minded, but not the elect. Even a miracle is not enough to warrant belief in a professed revelation unless that revelation be in harmony with God's already revealed will.
by the means of those miracles--rather as Greek, "on account of (because of; in consequence of) those miracles."
which he had power to do--Greek, "which were given him to do."
in the sight of the beast--"before him" (Rev_ 13:12).
which--A, B, and C read, "who"; marking, perhaps, a personal Antichrist.
had--So B and ANDREAS read. But A, C, and Vulgate read, "hath."
13:1513:15: Եւ տուաւ նմա իշխանութիւն, զի տացէ հոգի պատկերի գազանին, եւ զի խօսեսցի պատկերն. եւ երկիր պագցեն նմա ամենայն բնակիչք երկրի. եւ որ ո՛չ պագցէ երկի՛ր պատկերի գազանին, սպանցէ զնա[5245]: [5245] Ոմանք. Եւ որ ոչն պագցէ։ Ոսկան. Սպանցեն զնա։
16 եւ ստիպի բոլորին՝ փոքրերին եւ մեծամեծներին, հարուստներին եւ աղքատներին, ազատներին ու ծառաներին, որ դրոշմ դնեն նրանց աջ ձեռքի եւ ճակատի վրայ:
15 Եւ իշխանութիւն տրուեցաւ անոր, որ գազանին պատկերին հոգի տայ, որպէս զի գազանին պատկերը խօսի եւ ով որ գազանին պատկերին երկրպագութիւն չընէ, զանիկա սպաննել տայ։
Եւ տուաւ նմա [174]իշխանութիւն զի տացէ հոգի պատկերի գազանին, եւ զի խօսեսցի պատկերն. եւ երկիր պագցեն նմա ամենայն բնակիչք երկրի, եւ որ ոչ պագցէ երկիր պատկերի գազանին` սպանցէ զնա:

13:15: Եւ տուաւ նմա իշխանութիւն, զի տացէ հոգի պատկերի գազանին, եւ զի խօսեսցի պատկերն. եւ երկիր պագցեն նմա ամենայն բնակիչք երկրի. եւ որ ո՛չ պագցէ երկի՛ր պատկերի գազանին, սպանցէ զնա[5245]:
[5245] Ոմանք. Եւ որ ոչն պագցէ։ Ոսկան. Սպանցեն զնա։
16 եւ ստիպի բոլորին՝ փոքրերին եւ մեծամեծներին, հարուստներին եւ աղքատներին, ազատներին ու ծառաներին, որ դրոշմ դնեն նրանց աջ ձեռքի եւ ճակատի վրայ:
15 Եւ իշխանութիւն տրուեցաւ անոր, որ գազանին պատկերին հոգի տայ, որպէս զի գազանին պատկերը խօսի եւ ով որ գազանին պատկերին երկրպագութիւն չընէ, զանիկա սպաննել տայ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: И дано ему было вложить дух в образ зверя, чтобы образ зверя и говорил и действовал так, чтобы убиваем был всякий, кто не будет поклоняться образу зверя.
13:15  καὶ ἐδόθη αὐτῶ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ [ἵνα] ὅσοι ἐὰν μὴ προσκυνήσωσιν τῇ εἰκόνι τοῦ θηρίου ἀποκτανθῶσιν.
13:15. καὶ (And) ἐδόθη (it-was-given) αὐτῇ (unto-it*"δοῦναι (to-have-had-given) πνεῦμα (to-a-currenting-to) τῇ (unto-the-one) εἰκόνι (unto-a-resemblance) τοῦ (of-the-one) θηρίου, (of-a-beastlet,"ἵνα (so) καὶ (and) λαλήσῃ (it-might-have-spoke-unto,"ἡ (the-one) εἰκὼν (a-resemblance) τοῦ (of-the-one) θηρίου (of-a-beastlet,"καὶ (and) ποιήσῃ (it-might-have-done-unto) [ἵνα] "[so]" ὅσοι ( which-a-which ) ἐὰν ( if-ever ) μὴ ( lest ) προσκυνήσωσιν ( they-might-have-kissed-toward-unto ) τῇ ( unto-the-one ) εἰκόνι ( unto-a-resemblance ) τοῦ (of-the-one) θηρίου (of-a-beastlet) ἀποκτανθῶσιν. (they-might-have-been-killed-off)
13:15. et datum est illi ut daret spiritum imagini bestiae ut et loquatur imago bestiae et faciat quicumque non adoraverint imaginem bestiae occidanturAnd it was given him to give life to the image of the beast: and that the image of the beast should speak: and should cause that whosoever will not adore the image of the beast should be slain.
15. And it was given to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause that as many as should not worship the image of the beast should be killed.
13:15. And it was given to her to give a spirit to the image of the beast, so that the image of the beast would speak. And she acted so that whoever would not worship the image of the beast would be slain.
13:15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed:

15: И дано ему было вложить дух в образ зверя, чтобы образ зверя и говорил и действовал так, чтобы убиваем был всякий, кто не будет поклоняться образу зверя.
13:15  καὶ ἐδόθη αὐτῶ δοῦναι πνεῦμα τῇ εἰκόνι τοῦ θηρίου, ἵνα καὶ λαλήσῃ ἡ εἰκὼν τοῦ θηρίου καὶ ποιήσῃ [ἵνα] ὅσοι ἐὰν μὴ προσκυνήσωσιν τῇ εἰκόνι τοῦ θηρίου ἀποκτανθῶσιν.
13:15. et datum est illi ut daret spiritum imagini bestiae ut et loquatur imago bestiae et faciat quicumque non adoraverint imaginem bestiae occidantur
And it was given him to give life to the image of the beast: and that the image of the beast should speak: and should cause that whosoever will not adore the image of the beast should be slain.
13:15. And it was given to her to give a spirit to the image of the beast, so that the image of the beast would speak. And she acted so that whoever would not worship the image of the beast would be slain.
13:15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: В последнее время мира для испытания христианской веры будет нечто особенное. Заговорит статуя зверя-антихриста и отдаст приказание убивать всякого, кто не будет поклоняться пред нею и пред другим изображениями зверя. Значит, тогда будет объявлено полное и повсеместное гонение против всякой другой религии, кроме религии антихристианства. Тогда возможно будет по действу сатанину и чудо со статуей, как будет возможно для лжепророка и низведение огня с неба.
Adam Clarke: Commentary on the Bible - 1831
13:15: And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed - I would just observe that the Brahmins, by repeating incantations, profess to give eyes and a soul to an image recently made, before it is worshipped; afterwards, being supposed to be the residence of the god or goddess it represents, it has a legal right to worship. On this verse the learned bishop observes: "The influence of the two-horned beast, or corrupted clergy, is farther seen in persuading and inducing mankind to make an image to the beast which had the wound by a sword, and did live. This image and representative of the beast is the pope. He is properly the idol of the Church. He represents in himself the whole power of the beast, and is the head of all authority, temporal as well as spiritual. He is nothing more than a private person, without power and without authority, till the two-horned beast or corrupted clergy, by choosing him pope, give life unto him, and enable him to speak and utter his decrees, and to persecute even to death as many as refuse to submit to him and to worship him. As soon as he is chosen pope he is clothed with the pontifical robes, and crowned and placed upon the altar, and the cardinals come and kiss his feet, which ceremony is called adoration. They first elect and then they worship him, as in the medals of Martin V., where two are represented crowning the pope, and two kneeling before him, with this inscription, Quem creant adorant; 'Whom they create they adore.' He is The Principle of Unity to the Ten Kingdoms of the Beast, and causeth, as far as he is able, all who will not acknowledge his supremacy to be put to death." The great ascendency which the popes have obtained over the kings of the Latin world by means of the Romish hierarchy is sufficiently marked in the history of Europe. As long as the great body of the people were devoted to the Roman Catholic idolatry, it was in vain for the kings of the different Roman Catholic countries to oppose the increasing usurpations of the popes. They ascended, in spite of all opposition, to the highest pinnacle of human greatness; for even the authority of the emperors themselves was established or annulled at their pleasure. The high sounding tone of the popes commenced in Gregory VII., a.d. 1073, commonly known by the name of Hildebrand, who aimed at nothing less than universal empire. He published an anathema against all who received the investiture of a bishopric or abbacy from the hands of a layman, as also against those by whom the investiture should be performed. This measure being opposed by Henry IV., emperor of Germany, the pope deposed him from all power and dignity, regal or imperial. See Corps Diplomatique, tom. i. p. 53. Great numbers of German princes siding with the pope, the emperor found himself under the necessity of going, (in January, 1077), to the bishop of Rome to implore his forgiveness, which was not granted him till he had fasted three days, standing from morning to evening barefooted, and exposed to the inclemency of the weather! In the following century the power of the pope was still farther increased; for on the 23d of September, 1122, the Emperor Henry V. gave up all right of conferring the regalia by the ceremony of the ring and crosier, so that the chapters and communities should be at liberty to fill up their own vacancies. In this century the election of the Roman pontiffs was confined by Alexander III. to the college of cardinals. In the thirteenth century the popes (Dr. Mosheim observes) "inculcated that pernicious maxim, that the bishop of Rome is the supreme lord of the universe, and that neither princes nor bishops, civil governors nor ecclesiastical rulers, have any lawful power in Church or state but what they derive from him. To establish their authority both in civil and ecclesiastical matters upon the firmest foundation, they assumed to themselves the power of disposing of the various offices of the Church, whether of a higher or more subordinate nature, and of creating bishops, abbots, and canons, according to their fancy. The first of the pontiffs who usurped such an extravagant extent of authority was Innocent III., (a.d. 1198-1216), whose example was followed by Honorius III., (a.d. 1216), Gregory IX., (a.d. 1227), and several of their successors." Thus the plenitude of the papal power (as it is termed) was not confined to what was spiritual; the Romish bishops "dethroned monarchs, disposed of crowns, absolved subjects from the obedience due to their sovereigns, and laid kingdoms under interdicts. There was not a state in Europe which had not been disquieted by their ambition. There was not a throne which they had not shaken, nor a prince who did not tremble at their presence." The point of time in which the Romish bishops attained their highest elevation of authority was about the commencement of the fourteenth century. Boniface VIII., who was pope at this time, outstripped all his predecessors in the high sounding tone of his public decrees. According to his famous bull Unam Sanctam, published Nov. 16, 1302, "the secular power is but a simple emanation from the ecclesiastical; and the double power of the pope, founded upon Holy Scripture, is even an article of faith. God," said he, "has confided to Saint Peter, and to his successors, two swords, the one spiritual, the other temporal. The first ought to be exercised by the Church itself; and the other, by secular powers for the service of the Church, and according to the will of the pope. The latter, that is to say, the temporal sword, is in subjection to the former, and the temporal authority depends indispensably on the spiritual power which judges it, white God alone can judge the spiritual power. Finally," he adds, "it is necessary to salvation for every human creature to be in subjection to the Roman pontiff." The false prophet Said "to them that dwell upon the earth, that they should make an image to the beast that had the wound by a sword, and did live;" that is, the Romish priesthood Preached Up the pope's supremacy over temporal princes; and, through their astonishing influence on the minds of the people, the bishop of Rome at last became the supreme sovereign of the secular Latin empire, and thus was at the head of all authority, temporal and spiritual.
The papists have in their various superstitions professed to worship God. But they are said, in the unerring words of prophecy, to worship the dragon, beast, and image of the beast, and to blaspheme God; for they received as holy those commandments of men that stand in direct opposition to the sacred Scriptures, and which have been imposed on them by the Romish bishops, aided by the secular powers. "God is a Spirit, and they who worship him must worship him in Spirit and in Truth."
Albert Barnes: Notes on the Bible - 1834
13:15: And he had power to give life unto the image of the beast - That is, that image of the beast would be naturally powerless, or would have no life in itself. The second beast, however, had power to impart life to it, so that it would be invested with authority, and would exercise that authority in the manner specified. If this refers, as is supposed, to the Roman civil power - the power of the empire restored - it would find a fulfillment in some act of the papacy by which the empire that resembled in the extent of its jurisdiction, and in its general character, the former Roman empire, received some vivifying impulse, or was invested with new power. That is, it would have power conferred on it through the papacy which it would not have in itself, and which would confirm its jurisdiction. How far events actually occurred corresponding with this, will be considered in the notes at the close of this verse.
That the image of the beast should both speak - Should give signs of life; should issue authoritative commands. The speaking here referred to pertains to what is immediately specified, in issuing a command that they who "would not worship the image of the beast should be killed."
And cause that as many as would not worship the image of the beast - Would not honor it, or acknowledge its authority. The "worship" here referred to is civil, not religious homage. See the notes on Rev 13:4. The meaning is, that what is here called the "image of the beast" had power given it, by its connection with the second "beast," to set up its jurisdiction over people, and to secure their allegiance on pain of death. The power by which this was done was derived from the second beast; the obedience and homage demanded was of the most entire and submissive character; the nature of the government was in a high degree arbitrary; and the penalty enforced for refusing this homage was death. The facts that we are to look for in the fulfillment of this are:
(1) that the Roman imperial power was about to expire - as if wounded to death by the sword;
(2) that this was Rev_ived in the form of what is here called the "image of the beast" - that is, in a form closely resembling the former power;
(3) that this was done by the agency of the papal power, represented by the second beast;
(4) that the effect of this was to set up over people a wide-extended secular jurisdiction, of a most arbitrary and absolute kind, where the penalty of disobedience to its laws was death, and where the infliction of this was, in fact, to be traced to the influence of the second beast - that is, the papal spiritual power.
The question now is, whether facts occurred that corresponded with this emblematic representation. Now, as to the leading fact, the decline of the Roman imperial power - the fatal wound inflicted on that by the "sword" - there can be no doubt. In the time of "Augustulus," as above stated, it had become practically extinct - "wounded as it were to death," and so wounded that it would never have been Rev_ived again had it not been for some foreign influence. It is true also, that, when the papacy arose, the necessity was felt of allying itself with some wide extended civil or secular dominion, that might be under its own control, and that would maintain its spiritual authority. It is true, also, that the empire was Rev_ived - the very "image" or copy, so far as it could be, of the former Roman power, in the time of Charlemagne, and that the power which was wielded in what was called the "empire," was what was, in a great measure, derived from the papacy, and was designed to sustain the papacy, and was actually employed for that purpose. These are the main facts, I suppose, which are here referred to, and a few extracts from Mr. Gibbon will show with what propriety and accuracy the symbols here employed were used, on the supposition that this was the designed reference:
(a) The rise, or restoration of this imperial power in the time and the person of Charlemagne. Mr. Gibbon says (3:342), "It was after the Nicene synod, and under the reign of the pious Irene, that the popes consummated the separation of Rome and Italy (from the Eastern empire) by the translation of the empire to the less orthodox Charlemagne. They were compelled to choose between the rival nations; religion was not the sole motive of their choice; and while they dissembled the failings of their friends, they beheld with reluctance and suspicion the Catholic virtues of their foes. The difference of language and manners had perpetuated the enmity of the two capitals (Rome and Constantinople); and they were alienated from each other by the hostile opposition of seventy years. In that schism the Romans had tasted of freedom, and the popes of sovereignty; their submission would have exposed them to the Rev_enge of a jealous tyrant, and the Rev_olution of Italy had betrayed the impotence as well as the tyranny of the Byzantine court."
Mr. Gibbon then proceeds to state reasons why Charlemagne was selected as the one who was to be placed at the head of the Rev_ived imperial power, and then adds (p. 343), "The title of patrician was below the merit and greatness of Charlemagne; and it was only by Rev_iving the "Western empire" that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; "and the conquerors of the West would receive their crown from the successors of Peter. The Roman church would acquire a zealous and respectable advocate"; and under the shadow of the Carlovingian power, the bishop might exercise, with honor and safety, the government of the city." All this seems as if it were a designed commentary on such expressions as these: "And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed," "saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword, and did live; and he had power to give life unto the image of the beast," etc.
(b) Its extent. It is said Rev 13:12, "And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed." Compare Rev 13:14-15. That is, the extent of the jurisdiction of the Rev_ived power, or the restored empire, would be as great as it was before the wound was inflicted. Of the extent of the restored empire under Charlemagne, Mr. Gibbon has given a full account, iii. pp. 546-549. The passage is too long to be copied here in full, and a summary of it only can be given. He says, "The empire was not unworthy of its title; and some of the fairest kingdoms of Europe were the patrimony or conquest of a prince who reigned at the same time in France, Spain, Italy, Germany, and Hungary.
I. The Roman province of Gaul had been transformed into the name and monarchy of France, etc.
II. The Saracens had been expelled from France by the grandfather and father of Charlemagne, but they still possessed the greatest part of Spain, from the rock of Gibraltar to the Pyrenees. Amidst their civil divisions, an Arabian emir of Saragossa implored his protection in the diet of Paderborn. Charlemagne undertook the expedition, restored the emir, and, without distinction of faith, impartially crushed the resistance of the Christians, and rewarded the obedience and service of the Muslims. In his absence he instituted the Spanish March, which extended from the Pyrenees to the river Ebro: Barcelona was the residence of the French governor; he possessed the counties of Rousillon and Catalonia; and the infant kingdoms of Navarre and Aragon were subject to his jurisdiction.
III. As king of the Lombards, and patrician of Rome, he reigned over the greatest part of Italy, a tract of a thousand miles from the Alps to the borders of Calabria, etc.
IV. Charlemagne was the first who united Germany under the same scepter, etc.
V. He retaliated on the Avars, or Huns of Pannonia, the same calamities which they had inflicted on the nations: the royal residence of the Chagan was left desolate and unknown; and the treasures, the rapine of two hundred and fifty years, enriched the victorious troops, or decorated the churches of Italy and Gaul." "If we retrace the outlines of the geographical picture," continues Mr. Gibbon, "it will be seen that the empire of the Franks extended, between east and west, from the Ebro to the Elbe or Vistula; between the north and south, from the duchy of Beneventum to the river Eyder, the perpetual boundary of Germany and Denmark. Two-thirds of the Western empire of Rome were subject to Charlemagne, and the deficiency was amply supplied by his command of the inaccessible or invincible nations of Germany."
(c) The dependence of this civil or Rev_ived secular power on the papacy. "His deadly wound was healed." "And caused the earth to worship the first beast." "Saying to them that dwell on the earth, that they should make an image to the beast." "He had power to give life unto the image of the beast." Thus Mr. Gibbon (3:343) says, "From the debasement of a provincial town, the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of Peter." And again (3:344) he says, "On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of Peter; and, to gratify the vanity of Rome, he had exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, 'Long life and victory to Charles, the most pious Augustus, crowned by God the great and pacific emperor of the Romans!' The head and body of Charlemagne were consecrated by the royal unction; his coronation oath represents a promise to maintain the faith and privileges of the church; and the first-fruits are paid in rich offerings to the shrine of the apostle. In his familiar conversation the emperor protested his ignorance of the intentions of Leo, which he would have disappointed by his absence on that memorable day.
But the preparations of the ceremony must have disclosed the secret; and the journey of Charlemagne Rev_eals his knowledge and expectation; he had acknowledged that the imperial title was the object of his ambition, and a Roman senate had pronounced that it was the only adequate reward of his merit and services." So again (3:350), Mr. Gibbon, speaking of the conquests of Otho (962 a. d.), and of his victorious march over the Alps, and his subjugation of Italy, says, "From that memorable era, two maxims of public jurisprudence were introduced by force and ratified by time:
I. That the prince who was elected in the German diet, acquired from that instant the subject kingdoms of Italy and Rome.
II. But that he might not legally assume the titles of emperor and Augustus, until he had received the crown from the hands of the Roman Pontiff." In connection with these quotations from Mr. Gibbon, we may add, from Sigonius, the oath which the emperor took on the occasion of his coronation: "I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed apostle Peter, that I will be a protector and defender of this holy church of Rome, in all things wherein I can be useful to it, so far as divine assistance shall enable me, and so far as my knowledge and power can reach" (quoted by Prof. Bush, Hieroph. Nov. 1842, p. 141). We learn, also, from the biographers of Charlemagne that a commemorative coin was struck at Rome under his reign, bearing this inscription: "Renovatio Imperil Romani" - "Rev_ival of the Roman Empire" (Ibid.). These quotations, whose authority will not be questioned, and whose authors will not be suspected of having had any design to illustrate these passages in the Apocalypse, will serve to confirm what is said in the notes of the decline and restoration of the Roman secular power; of its dependence on the papacy to give it life and vigor; and of the fact that it was designed to sustain the papacy, and to perpetuate the power of Rome. It needs only to be added, that down to the time of Charles the Fifth - the period of the Reformation-nothing was more remarkable in history than the readiness of this restored secular power to sustain the papacy and to carry out its designs; or than the readiness of the papacy to sustain an absolute civil despotism, and to make the world subject to it by suppressing all attempts in favor of civil liberty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: life: Gr. breath, Gen 2:7; Psa 135:17; Jer 10:14, Jer 51:17; Hab 2:19; Jam 2:26 *Gr.
speak: Psa 115:5, Psa 135:16; Jer 10:5
cause: Rev 13:14, Rev 16:2, Rev 16:5, Rev 17:6, Rev 17:14, Rev 17:17, Rev 18:20, Rev 18:24, Rev 19:20, Rev 20:4; Dan 7:20, Dan 7:25
Geneva 1599
13:15 (22) And he had power to give (a) life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
(22) The papists books are full of these miracles of the images of the beast, (that is, which the beast ordained to establish idolatry) which miraculously speak, and give judgment, or rather astonishingly, by the fraud of the false prophets.
(a) To give life, as Jannes and Jambres imitated the miracles that Moses did.
John Gill
13:15 And he had power to give life unto the image of the
beast,.... Or "breath"; he breathed into it, and animated it; he gave this new religion a sanction, he confirmed and established it, and obliged all in his dominions to embrace and acknowledge it; and this he did by his decrees and canons, and those that refused were delivered over to the secular power, which he also exercised under another consideration:
that the image of the beast should both speak: so that it was not like Nebuchadnezzar's golden image that he set up, which required another to speak for it and demand adoration to it; and should seem to be preferable to the dumb idols of the Gentiles, which have mouths, but speak not; and may be understood either of the images of the virgin Mary, and other saints, which it is pretended, and the people are made to believe, that they do at times actually speak, and really weep and laugh, as it may serve their different purposes; or this image may be said to speak by the decrees, canons, anathemas, curses, threatenings, persuasions, doctrines, and blasphemies of the pope and his clergy; so that this image is like both the first and second beast; it has a mouth speaking blasphemies, as the first, and it speaks like a dragon, as the second;
and cause that as many as would not worship the image of the beast should be killed: which, according to the generality of copies, refers to the image itself, that that has a power from the beast as to speak, so to put to death those that refuse to worship it; but the Complutensian edition reads , "and causes": that is, the beast causes, or orders all those that will not worship the image, to be killed; that is, that as many as will not embrace and profess the Popish religion shall be put to death; and these are the known orders and decrees of the Papacy, which have been executed by the Inquisition, and other hands, in innumerable instances; the blood of all the saints and prophets is found in Rome Papal, and will be avenged; these are the martyrs of Jesus, with whose blood the whore on the scarlet coloured beast has been made drunk; and this sense is confirmed by the eastern versions.
Robert Jamieson, A. R. Fausset and David Brown
13:15 he had power--Greek, "it was given to him."
to give life--Greek, "breath," or "spirit."
image--Nebuchadnezzar set up in Dura a golden image to be worshipped, probably of himself; for his dream had been interpreted, "Thou art this head of gold"; the three Hebrews who refused to worship the image were east into a burning furnace. All this typifies the last apostasy. PLINY, in his letter to Trajan, states that he consigned to punishment those Christians who would not worship the emperor's image with incense and wine. So JULIAN, the apostate, set up his own image with the idols of the heathen gods in the Forum, that the Christians in doing reverence to it, might seem to worship the idols. So Charlemagne's image was set up for homage; and the Pope adored the new emperor [DUPIN, vol. 6, p. 126]. Napoleon, the successor of Charlemagne, designed after he had first lowered the Pope by removing him to Fontainebleau, then to "make an idol of him" [Memorial de Sainte Helene]; keeping the Pope near him, he would, through the Pope's influence, have directed the religious, as well as the political world. The revived Napoleonic dynasty may, in some one representative, realize the project, becoming the beast supported by the false prophet (perhaps some openly infidel supplanter of the papacy, under a spiritual guise, after the harlot, or apostate Church, who is distinct from the second beast, has been stripped and judged by the beast, Rev_ 17:16); he then might have an image set up in his honor as a test of secular and spiritual allegiance.
speak--"False doctrine will give a spiritual, philosophical appearance to the foolish apotheosis of the creaturely personified by Antichrist" [AUBERLEN]. JEROME, on Daniel 7, says, Antichrist shall be "one of the human race in whom the whole of Satan shall dwell bodily." Rome's speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak.
13:1613:16: Եւ արասցէ զամենայն՝ փոքունս եւ զմեծամեծս եւ զմեծատունս եւ զազատս եւ զաղքատս եւ զծառայս, զի տացէ՛ նոցա դրոշմ յաջու ձեռին՝ եւ ՚ի վերայ ճակատու նոցա[5246]: [5246] Ոսկան. Եւ զծառայս ունիլ զդրոշմ յաջոյ ձե՛՛։ Ոմանք. Ճակատուց նոցա։
17 Եւ ոչ ոք չկարողանայ գնել ու վաճառել, եթէ չունենայ գրի դրոշմը եւ գազանի անունն ու նրա անուան թիւը:
16 Ան կը ստիպէր բոլորը, այսինքն պզտիկներն ու մեծերը, հարուստներն ու աղքատները, ազատներն ու ծառաները, որ իրենց աջ ձեռքին վրայ կամ իրենց ճակատին վրայ դրոշմ ընդունին,
Եւ [175]արասցէ զամենայն``, զփոքունս եւ զմեծամեծս եւ զմեծատունս եւ զաղքատս, եւ զազատս եւ զծառայս, զի տացէ նոցա դրոշմ յաջու ձեռին [176]եւ ի վերայ ճակատու նոցա:

13:16: Եւ արասցէ զամենայն՝ փոքունս եւ զմեծամեծս եւ զմեծատունս եւ զազատս եւ զաղքատս եւ զծառայս, զի տացէ՛ նոցա դրոշմ յաջու ձեռին՝ եւ ՚ի վերայ ճակատու նոցա[5246]:
[5246] Ոսկան. Եւ զծառայս ունիլ զդրոշմ յաջոյ ձե՛՛։ Ոմանք. Ճակատուց նոցա։
17 Եւ ոչ ոք չկարողանայ գնել ու վաճառել, եթէ չունենայ գրի դրոշմը եւ գազանի անունն ու նրա անուան թիւը:
16 Ան կը ստիպէր բոլորը, այսինքն պզտիկներն ու մեծերը, հարուստներն ու աղքատները, ազատներն ու ծառաները, որ իրենց աջ ձեռքին վրայ կամ իրենց ճակատին վրայ դրոշմ ընդունին,
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: И он сделает то, что всем, малым и великим, богатым и нищим, свободным и рабам, положено будет начертание на правую руку их или на чело их,
13:16  καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν,
13:16. καὶ (And) ποιεῖ (it-doeth-unto) πάντας , ( to-all ,"τοὺς (to-the-ones) μικροὺς ( to-small ) καὶ (and) τοὺς (to-the-ones) μεγάλους , ( to-great ,"καὶ (and) τοὺς (to-the-ones) πλουσίους ( to-wealth-belonged ) καὶ (and) τοὺς (to-the-ones) πτωχούς , ( to-beggared ,"καὶ (and) τοὺς (to-the-ones) ἐλευθέρους ( to-en-freed ) καὶ (and) τοὺς (to-the-ones) δούλους, (to-bondees,"ἵνα (so) δῶσιν (they-might-have-had-given) αὐτοῖς (unto-them) χάραγμα (to-a-graving-to) ἐπὶ (upon) τῆς (of-the-one) χειρὸς (of-a-hand) αὐτῶν (of-them) τῆς (of-the-one) δεξιᾶς (of-right-belonged) ἢ (or) ἐπὶ (upon) τὸ (to-the-one) μέτωπον (to-looked-with) αὐτῶν, (of-them,"
13:16. et faciet omnes pusillos et magnos et divites et pauperes et liberos et servos habere caracter in dextera manu aut in frontibus suisAnd he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand or on their foreheads:
16. And he causeth all, the small and the great, and the rich and the poor, and the free and the bond, that there be given them a mark on their right hand, or upon their forehead;
13:16. And she will cause everyone, small and great, wealthy and poor, free and servant, to have a character on their right hand or on their foreheads,
13:16. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

16: И он сделает то, что всем, малым и великим, богатым и нищим, свободным и рабам, положено будет начертание на правую руку их или на чело их,
13:16  καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτωχούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν,
13:16. et faciet omnes pusillos et magnos et divites et pauperes et liberos et servos habere caracter in dextera manu aut in frontibus suis
And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand or on their foreheads:
13:16. And she will cause everyone, small and great, wealthy and poor, free and servant, to have a character on their right hand or on their foreheads,
13:16. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Начертание зверя может напомнить собою обычай древних римлян, у которых иногда воины выжигали на своих pyках и лбу имена cвоих предводителей, а рабы (добровольно или насильно) - имена своих господ. Начертание антихристианского имени будет насилием и безусловным стеснением только лишь для святых, для тех, которые не пожелают поклоняться зверю и его статуям. Всякий, кто решится отказаться от принятия начертания, тот тем самым подвергнет полную общественную отчужденность и беспомощность. В этом, несомненно, сильное средство склонить всех малодушных и слабых к признанию власти антихриста и достигнуть цели прельщения людей. Начертание было двояким. Но так как по еврейскому и греческому обычаю того времени буквы алфавита очень часто служили цифрами, так что известное сочетание букв давало то или другое имя или соответствующее тому число и наоборот, то число и имя по отношению к зверю суть то же самое и служит определением его личности, по которому он будет известен среди людей того времени. Тайнозритель не назвал прямо этого самого имени; он указал лишь только соответствующее ему число, представивши самой человеческой мудрости открыть действительное имя антихриста. - "Здесь", т.е. при открытии этого таинственного имени и его значения, нужна мудрость, нужно особенное напряжение ума.
Adam Clarke: Commentary on the Bible - 1831
13:16: And he caused all, both small and great, rich and poor, free and bond, to receive a mark - To ascertain the meaning of the mark which the two-horned beast causes all orders and degrees of men in the Latin world to receive, we need only refer to Rev 14:11, where the mark imposed by the two-horned beast is called the mark of his name. The name of the beast is the Latin empire: the mark of his name must therefore be his Latin worship: for this very reason, that it is the two-horned beast, or false prophet, who causes all descriptions of persons to receive it. Now it is well known that the continual employment of the Latin clergy is to enforce the Latin idolatry upon their flocks. The mass and offices of the Church, which are in Latin, and contain the sum and substance of their idolatrous worship, are of different kinds, and abound in impious prayers to the Virgin Mary, and the saints and angels. In a word, the Latin worship is the universal badge of distinction of the Latin Church, from all other Churches on the face of the earth; and is therefore the only infallible Mark by which a genuine papist can be distinguished from the rest of mankind. But the two-horned beast causes all to receive this mark: -
In their right hand, or in their foreheads - Right hand in Scripture language, when used figuratively, represents the physical power of the person of whom it is spoken; and when applied to God designates a signal manifestation of Divine power against his enemies, and in behalf of his people. See Psa 17:7; Psa 20:6; Psa 21:8; Psa 45:3, Psa 45:4, etc. The reception of the mark in the right hand must therefore mean, that all so receiving it devote the whole powers of their mind and body to the propagation of the Latin worship, and to the eradication of all they denominate heresies out of their Church. But some receive the mark in their foreheads. By any thing being impressed upon the forehead, is meant the public profession of whatever is inscribed or marked upon it. See Rev 9:4; Rev 14:1; Rev 22:4, etc. The mark of the beast being received on the forehead, therefore, means that all those so marked make a public profession of the Latin worship; whereby it is evident to all that they form a part of the Latin Church. Many may be marked in the right hand who are also marked on their foreheads, but it does not follow that those marked on their foreheads are also marked in their right hand; that is to say, it is not every individual that complies with the Latin worship who, to the utmost of his power, endeavors to propagate his religious system. Hence the propriety of the words, "He causeth all - to receive a mark in their right hand, Or in their foreheads."
Albert Barnes: Notes on the Bible - 1834
13:16: And he caused all - He claims jurisdiction, in the matters here referred to, over all classes of persons, and compels them to do his will. This is the second beast, and, according to the interpretation given above, it relates to the papal power, and to its claim of universal jurisdiction.
Both small and great - All these expressions are designed to denote universality - referring to various divisions into which the human family may be regarded as divided. One of those divisions is into "small and great"; that is, into young and old; those small in stature and those large in stature; those of humble, and those of elevated rank.
Rich and poor - Another way of dividing the human race, and denoting here, as in the former case, all - for it is a common method, in speaking of mankind, to describe them as "the rich and poor."
Free and bond - Another method still of dividing the human race, embracing all - for all the dwellers upon the earth are either free or bond. These various forms of expression, therefore, are designed merely to denote, in an emphatic manner, universality. The idea is, that, in the matter referred to, none were exempt, either on account of their exalted rank, or on account of their humble condition; either because they were so mighty as to be beyond control, or so mean and humble as to be beneath notice. And if this refers to the papacy, every one will see the propriety of the description. The jurisdiction set up by that power has been as absolute over kings as over the feeble and the poor; over masters and their slaves; alike over those in the humblest and in the most elevated walks of life.
To receive a mark in their right hand, or in their foreheads - The word here rendered "mark" - χάραγμα charagma - occurs only in one place in the New Testament except in the Book of Revelation Act 17:29, where it is rendered "graven." In all the other places where it is found Rev 13:16-17; Rev 14:9, Rev 14:11; Rev 15:2; Rev 16:2; Rev 19:20; Rev 20:4, it is rendered "mark," and is applied to the same thing - the "mark of the beast." The word properly means "something graven or sculptured"; hence:
(a) a graving, sculpture, sculptured work, as images or idols;
(b) a mark cut in or stamped - as the stamp on a coin.
Applied to people, it was used to denote some stamp or mark on the hand or elsewhere - as in the case of a servant on whose hand or arm the name of the master was impressed; or of a soldier on whom some mark was impressed denoting the company or phalanx to which he belonged. It was no uncommon thing to mark slaves or soldiers in this way; and the design was either to denote their ownership or rank, or to pRev_ent their escaping so as not to be detected.
Most of us have seen such marks made on the hands or arms of sailors, in which, by a voluntary tattooing, their names, or the names of their vessels, were written, or the figure of an anchor, or some other device, was indelibly made by punctures in the skin, and by inserting some kind of coloring matter. The thing which it is here said was engraven on the hand or the forehead was the "name" of the beast, or the "number" of his name, Rev 13:17. That is, the "name" or the "number" was so indelibly inscribed either on the hand or the forehead, as to show that he who bare it pertained to the "beast," and was subject to his authority - as a slave is to his master, or a soldier to his commander. Applied to the papacy, the meaning is, that there would be some mark of distinction; some indelible sign; something which would designate, with entire certainty, those persons who belonged to it, and who were subject to it. It is hardly necessary to say that, in point of fact, this has eminently characterized the papacy. All possible care has been taken to designate with accuracy those who belong to that communion, and, all over the world, it is easy to distinguish those who render allegiance to the papal power. Compare the notes on Rev 7:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: both: Rev 11:18, Rev 19:5, Rev 19:18, Rev 20:12; Ch2 15:13; Psa 115:13; Act 26:22
rich: Job 34:19; Psa 49:2
free: Rev 6:15, Rev 19:18; Co1 12:13; Gal 3:28; Eph 6:8; Col 3:11
receive: Gr. give them
a mark: Rev 14:9-11, Rev 15:2, Rev 19:20, Rev 20:4; Zac 13:6
or: Rev 7:3; Exo 13:9; Deu 6:8, Deu 11:18; Eze 9:4; Ti2 3:8
Geneva 1599
13:16 (23) And he causeth all, both small and great, rich and poor, free and bond, to receive (24) a (b) mark in their right hand, or in their foreheads:
(23) The third point is a cruel exercise of power, as was said before, usurped over men, in this verse: and over their goods and actions, in the next verse. For he is said, to bring on all persons a cruel slavery, that as bondslaves they might serve the beast. Also he is said to exercise over all their goods and actions, an abuse of indulgences and dispensations (as they term them) among their friends and against others, to use most violent prohibitions, and to curse, even in natural and civil, private and public contracts, in which all good faith ought to have place.
(24) That is their consecrated oil, by which in the ordinance (as they call it) of confirmation, they make servants for themselves, the persons and doings of men, signing them in their forehead and hands. They make the sign left by Christ, see (Rev_ 7:3) and the ordinance of baptism useless. For whom Christ has joined to himself as signified by baptism this beast challenges with his greasy consecrated oil, which he does not hesitate to prefer over baptism, both in authority and value.
(b) The mark of the name of the beast.
John Gill
13:16 And he causeth all, both small and great, rich and poor,
free and bond,.... Men of all ranks and degrees, states and conditions, within his jurisdiction; this refers to the beast, and not to the image:
to receive a mark in their right hand, or in their foreheads; or "that they might give themselves marks", as the Complutensian edition reads; which is an allusion either to the custom among the Romans of imprinting marks upon their servants and soldiers, by which they might be known to whom they belonged; servants had them in their foreheads (i), and soldiers in their hands (k); or to the usages of the Jews in binding their phylacteries upon their arms and foreheads, to put them in mind of the law of God, and their obedience to it; or to the practices of the Heathens, in putting the mark of the god they worshipped upon their bodies; Maimonides (l) says, it was a custom with the Gentiles to mark themselves with their idols, showing that they were their bought servants, and were marked for their service: the sense is, that some received the mark in one place, and some in another: those who were obliged to receive the mark in the right hand seem to be the clergy, such who entered into holy orders; who lifted up their right hand, and swore and vowed allegiance to the pope, and testified they were ready to defend and support his religion and interest; and who in their ordination are said to have an indelible character impressed on them: and those who received the mark in their foreheads are the common people in general, who one and all have the same impress upon them; which may intend either the sign of the cross in baptism, or rather their open confession of the Popish religion, which they as publicly avow and declare as if it had been written on their foreheads.
(i) Apulei Metamorph. l. 9. Ausonii Epigram. l. 15. Seneca de Ira, l. 3. c. 3. (k) Aetius apud Turnebi Advers. l. 23. c. 12. (l) Hilchot Obede Cochab. c. 12. sect. 11.
Robert Jamieson, A. R. Fausset and David Brown
13:16 to receive a mark--literally, "that they should give them a mark"; such a brand as masters stamp on their slaves, and monarchs on their subjects. Soldiers voluntarily punctured their arms with marks of the general under whom they served. Votaries of idols branded themselves with the idol's cipher or symbol. Thus Antiochus Epiphanes branded the Jews with the ivy leaf, the symbol of Bacchus (2 Maccabees 6:7; 3 Maccabees 2:29). Contrast God's seal and name in the foreheads of His servants, Rev_ 7:3; Rev_ 14:1; Rev_ 22:4; and Gal 6:17, "I bear in my body the marks of the Lord Jesus," that is, I am His soldier and servant. The mark in the right hand and forehead implies the prostration of bodily and intellectual powers to the beast's domination. "In the forehead by way of profession; in the hand with respect to work and service" [AUGUSTINE].
13:1713:17: Եւ ո՛չ ոք կարասցէ գնել եւ վաճառել՝ եթէ ո՛չ ունիցի զդրոշմ գրոյն՝ եւ զանուն գազանին եւ զթիւ անուան նորա:
18 Այստե՛ղ է ահա իմաստութիւնը: Ով խելք ունի, թող հաշուի գազանի թիւը, որ մարդու անուան թիւ է. եւ նրա անուան թիւը այս է՝ վեց հարիւր վաթսունվեց:
17 Որպէս զի մէ՛կը չկրնայ գնել կամ ծախել, բայց միայն ան՝ որ ունի դրոշմը կամ գազանին անունը կամ անոր անուանը թիւը։
Եւ ոչ ոք կարասցէ գնել եւ վաճառել, եթէ ոչ ունիցի զդրոշմ [177]գրոյն` եւ`` զանուն գազանին [178]եւ զթիւ անուան նորա:

13:17: Եւ ո՛չ ոք կարասցէ գնել եւ վաճառել՝ եթէ ո՛չ ունիցի զդրոշմ գրոյն՝ եւ զանուն գազանին եւ զթիւ անուան նորա:
18 Այստե՛ղ է ահա իմաստութիւնը: Ով խելք ունի, թող հաշուի գազանի թիւը, որ մարդու անուան թիւ է. եւ նրա անուան թիւը այս է՝ վեց հարիւր վաթսունվեց:
17 Որպէս զի մէ՛կը չկրնայ գնել կամ ծախել, բայց միայն ան՝ որ ունի դրոշմը կամ գազանին անունը կամ անոր անուանը թիւը։
zohrab-1805▾ eastern-1994▾ western am▾
13:1717: и что никому нельзя будет ни покупать, ни продавать, кроме того, кто имеет это начертание, или имя зверя, или число имени его.
13:17  καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ.
13:17. [καὶ] "[and]"ἵνα (so) μή (lest) τις (a-one) δύνηται ( it-might-able ) ἀγοράσαι (to-have-gathered-to) ἢ (or) πωλῆσαι (to-have-trafficked-unto) εἰ (if) μὴ (lest) ὁ (the-one) ἔχων (holding) τὸ (to-the-one) χάραγμα, (to-a-graving-to,"τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) θηρίου (of-a-beastlet) ἢ (or) τὸν (to-the-one) ἀριθμὸν (to-a-number) τοῦ (of-the-one) ὀνόματος (of-a-name) αὐτοῦ. (of-it)
13:17. et ne quis possit emere aut vendere nisi qui habet caracter nomen bestiae aut numerum nominis eiusAnd that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name.
17. and that no man should be able to buy or to sell, save he that hath the mark, the name of the beast or the number of his name.
13:17. so that no one may buy or sell, unless he has the character, or the name of the beast, or the number of his name.
13:17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name:

17: и что никому нельзя будет ни покупать, ни продавать, кроме того, кто имеет это начертание, или имя зверя, или число имени его.
13:17  καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ.
13:17. et ne quis possit emere aut vendere nisi qui habet caracter nomen bestiae aut numerum nominis eius
And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name.
13:17. so that no one may buy or sell, unless he has the character, or the name of the beast, or the number of his name.
13:17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:17: And that no man might buy or sell, save he that had the mark - "If any," observes Bishop Newton, "dissent from the stated and authorized forms; they are condemned and excommunicated as heretics; and in consequence of that they are no longer suffered to buy or sell; they are interdicted from traffic and commerce, and all the benefits of civil society. So Roger Hoveden relates of William the Conqueror, that he was so dutiful to the pope that he would not permit any one in his power to buy or sell any thing whom he found disobedient to the apostolic see. So the canon of the council of Lateran, under Pope Alexander III., made against the Waldenses and Albigenses, enjoins, upon pain of anathema, that no man presume to entertain or cherish them in his house or land, or exercise traffic with them. The synod of Tours, in France, under the same pope, orders, under the like intermination, that no man should presume to receive or assist them, no, not so much as hold any communion with them, in selling or buying; that, being deprived of the comfort of humanity they may be compelled to repent of the error of their way." In the tenth and eleventh centuries the severity against the excommunicated was carried to so high a pitch, that nobody might come near them, not even their own wives, children, or servants; they forfeited all their natural legal rights and privileges, and were excluded from all kinds of offices. The form of excommunication in the Romish Church is to take lighted torches, throw them upon the ground with curses and anathemas, and trample them out under foot to the ringing of the bells. It is in this and similar ways that the false prophet has terrified the Latin world, and kept it in subjection to the secular and spiritual powers. Those interdicted by the two-horned beast from all offices of civil life are also such as have not: -
The name of the beast, or the number of his name - See on the following verse (note).
Albert Barnes: Notes on the Bible - 1834
13:17: And that no man might buy or sell - That is, this mighty power would claim jurisdiction over the traffic of the world, and endeavor to make it tributary to its own purposes. Compare Rev 18:11-13, Rev 18:17-19. This is represented by saying that no one might "buy or sell" except by its permission; and it is clear that where this power exists of determining who may "buy and sell," there is absolute control over the wealth of the world.
Save he that had the mark - To keep it all among its own friends; among those who showed allegiance to this power.
Or the name of the beast - That is, the "mark" referred to was either the name of the beast, or the number of his name. The meaning is, that he had something branded on him that showed that he belonged to the beast - as a slave had the name of his master; in other words, there was something that certainly showed that he was subject to its authority.
Or the number of his name - In regard to what is denoted by the number of the beast, see the notes on Rev 13:18. The idea here is, that that "number," whatever it was, was so marked on him as to show to whom he belonged. According to the interpretation here proposed, the meaning of this passage is, that the papacy would claim jurisdiction over traffic and commerce; or would endeavor to bring it under its control, and make it subservient to its own ends. Traffic or commerce is one of the principal means by which property is acquired, and he who has the control of this has, to a great degree, the control of the wealth of a nation; and the question now is, whether any such jurisdiction has been set up, or whether any such control has in fact been exercised, so that the wealth of the world has been subject to papal Rome? For a more full illustration of this I may refer to the notes on Rev 18:11-13, Rev 18:16-17; but at present it may be sufficient to remark, that the manifest aim of the papacy, in all its history, has been to control the world, and to get dominion over its wealth, in order that it might accomplish its own purposes. But, besides this, there have been numerous specified acts more particularly designed to control the business of "buying and selling." It has been common in Rome to prohibit, by express law, all traffic with heretics. Thus a canon of the Lateran council, under Pope Alexander III., commanded that no man should entertain or cherish them in his house or land, or traffic with them (Hard. vi., 2:1684). The synod of Tours, under the same Pope Alexander, passed the law that no man should presume to receive or assist the heretics, no, not so much as to exercise commerce with them in selling or buying. And so, too, the Constance council as expressed in Pope Martin's bull (Elliott, vol. 3, pp. 220, 221).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: mark: Rev 13:16
name: Rev 3:12, Rev 14:11, Rev 17:5, Rev 22:4
the number: Rev 13:18, Rev 15:2
Geneva 1599
13:17 And that no man might (25) buy or sell, save he that had the (26) mark, or the name of the beast, or the number of his name.
(25) That is, have any trade or dealings with men, but only those who have this annointing and consecration of Clearkely shaving of the head, as they call it, read Gratian "de Consecratione, distincione tertia.c.omnes.cap spiritus, etc." of these matters.
(26) Here the false prophets require three things, set down in the order of their greatness, a character, a name, and the number of the name. The meaning is, that man that does not have their first annointing and clerical shaving of the head: secondly holy orders, by which is communicated the name of the beast: or finally has not attained that high degree of pontifical knowledge, and of the law (as they call it) canonical, and has not made up in account and cast the number of the mysteries of it: for in these things consists the number of the name of the beast. This is excellently set forth in the next verse.
John Gill
13:17 And that no man might buy or sell,.... Either in an ecclesiastical sense, as to, be in any church office, or perform any such service, to say Mass, hear confession, give absolution, sell pardons and indulgences, &c. or in a civil sense, as to trade, and exercise merchandise, and this was forbidden by several Popish councils and synods; the Lateran council, under Pope Alexander, decreed against the Waldenses and Albigenses, that no one should presume to retain or encourage them in their houses or countries, or "trade" with them; and the synod of Tours in France forbid any reception of heretics, or protection, and that any communion should be had with them "in buying and selling", as Mr. Mede has observed; and it was ordered by a bull of Pope Martin the Fifth, that no contract should be made with such, and that they should not follow any business and merchandise:
save he that had the mark; took the oath to be true to the pope, or made a public profession of the Popish religion:
or the name of the beast; Papists, so called from the pope; thus the antichristians are called from antichrist, as the Christians from Christ:
or the number of his name; which is either the same with the number of the beast in Rev_ 13:18, or is something distinct it; and those who have it may be such persons who neither have the indelible character of the Romish clergy, nor are open professors of the Popish religion, but are in heart inclined to it, and privately and secretly promote it, by their doctrines and practices; and so are numbered, reckoned, esteemed, and accounted of by the Papists, and receive favours from them; or rather such who openly "furnish the drink offering" in the Mass, mixed with wine and water, "for that number", Is 65:11.
Robert Jamieson, A. R. Fausset and David Brown
13:17 And--So A, B, and Vulgate read. C, IRENÆUS, 316, Coptic, and Syriac omit it.
might buy--Greek, "may be able to buy."
the mark, or the name--Greek, "the mark (namely), the name of the beast." The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass in its most violent form.
number of his name--implying that the name has some numerical meaning.
13:1813:18: Ա՛ստ է իմաստութիւն. որ ունի՛ միտս՝ համարեսցի՛ զթիւ գազանին. թիւ եղեալն մարդոյ, եւ թիւ անուան նորա՝ է ա՛յս. վեց հարիւր վաթսուն եւ վեց[5247]:[5247] Ոմանք. Որ ունիցի միտս... եւ թիւ նորա է այս։ ՚Ի բազում գրչագիրս մեր բառքս՝ վեց հարիւր վաթսուն եւ վեց, թուագրով գրին այսպէս՝ ոկզ. յոր յարեալ յաւելու օրինակս մեր նաեւ նշանագիրս ինչ մասնաւոր այսպիսի ձեւով՝ ՃՁՏ. զոր ընդօրինակողն բացայայտ եւս ձեւացուցանէ զնոյն շղագրովքս՝ ճձտ։
18 Հոս է իմաստութիւնը. ով որ միտք ունի, թող հաշուէ գազանին թիւը. քանզի մարդու մը թիւն է ու անոր թիւը վեց հարիւր վաթսունըվեց է։
Աստ է իմաստութիւն. որ ունի միտս` համարեսցի զթիւ գազանին. [179]թիւ եղեալն մարդոյ, եւ թիւ անուան նորա է այս,`` վեց հարեւր վաթսուն եւ վեց:

13:18: Ա՛ստ է իմաստութիւն. որ ունի՛ միտս՝ համարեսցի՛ զթիւ գազանին. թիւ եղեալն մարդոյ, եւ թիւ անուան նորա՝ է ա՛յս. վեց հարիւր վաթսուն եւ վեց[5247]:
[5247] Ոմանք. Որ ունիցի միտս... եւ թիւ նորա է այս։ ՚Ի բազում գրչագիրս մեր բառքս՝ վեց հարիւր վաթսուն եւ վեց, թուագրով գրին այսպէս՝ ոկզ. յոր յարեալ յաւելու օրինակս մեր նաեւ նշանագիրս ինչ մասնաւոր այսպիսի ձեւով՝ ՃՁՏ. զոր ընդօրինակողն բացայայտ եւս ձեւացուցանէ զնոյն շղագրովքս՝ ճձտ։
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18 Հոս է իմաստութիւնը. ով որ միտք ունի, թող հաշուէ գազանին թիւը. քանզի մարդու մը թիւն է ու անոր թիւը վեց հարիւր վաթսունըվեց է։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: Здесь мудрость. Кто имеет ум, тот сочти число зверя, ибо это число человеческое; число его шестьсот шестьдесят шесть.
13:18  ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.
13:18. Ὧδε (unto-which-moreover) ἡ (the-one) σοφία (a-wisdoming-unto) ἐστίν: (it-be) ὁ (the-one) ἔχων (holding) νοῦν (to-a-mind) ψηφισάτω (it-should-have-pebbled-to) τὸν (to-the-one) ἀριθμὸν (to-a-number) τοῦ (of-the-one) θηρίου, (of-a-beastlet) ἀριθμὸς (a-number) γὰρ (therefore) ἀνθρώπου (of-a-mankind) ἐστίν: (it-be,"καὶ (and) ὁ (the-one) ἀριθμὸς (a-number) αὐτοῦ (of-it) ἑξακόσιοι ( six-hundred ) ἑξήκοντα (sixty) ἕξ. (six)
13:18. hic sapientia est qui habet intellectum conputet numerum bestiae numerus enim hominis est et numerus eius est sescenti sexaginta sexHere is wisdom. He that hath understanding, let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty-six.
18. Here is wisdom. He that hath understanding, let him count the number of the beast; for it is the number of a man: and his number is Six hundred and sixty and six.
13:18. Here is wisdom. Whoever has intelligence, let him determine the number of the beast. For it is the number of a man, and his number is six hundred and sixty-six.
13:18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six:

18: Здесь мудрость. Кто имеет ум, тот сочти число зверя, ибо это число человеческое; число его шестьсот шестьдесят шесть.
13:18  ὧδε ἡ σοφία ἐστίν· ὁ ἔχων νοῦν ψηφισάτω τὸν ἀριθμὸν τοῦ θηρίου, ἀριθμὸς γὰρ ἀνθρώπου ἐστίν· καὶ ὁ ἀριθμὸς αὐτοῦ ἑξακόσιοι ἑξήκοντα ἕξ.
13:18. hic sapientia est qui habet intellectum conputet numerum bestiae numerus enim hominis est et numerus eius est sescenti sexaginta sex
Here is wisdom. He that hath understanding, let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty-six.
13:18. Here is wisdom. Whoever has intelligence, let him determine the number of the beast. For it is the number of a man, and his number is six hundred and sixty-six.
13:18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] Six hundred threescore [and] six.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Это и трудно и легко. Трудно потому, что требуется нравственное совершенство, легко же потому, что, с одной стороны, сами обстоятельства того времени [Ebrard, Hoffman] будут способствовать этому, с другой стороны, и число зверя, которое нужно счесть, есть число человека, т.е. число [Hengstenberg], составляющее имя человека, в обычном употреблении и значении человеческого имени. Нужно отыскать такое человеческое имя, которое бы суммою своих букв, переведенных на цифры, давало сумму 666. - Не иным чем, как всевозможными натяжками, были все же мнения, которые в антихристе думали видеть напр. Магомета, патр. Никона, Наполеона и других исторических личностей. История в ее прошлом еще не дала нам антихриста-зверя, и потому не может быть указано в прошлом и его имя или число его имени. Но нельзя числу 666: придавать и исключительно символическое значение. При решении вопроса о числе зверя нужно обратить особенное внимание на то, что в тексте нарочито повторено число зверя равносильно числу его имени. А если так, то нет никакого основания обращать исключительное внимание только на число, а не число и имя. Нужно, отожествляя имя зверя и число его имени, относить их к антихристу, как его личное имя. Во всяком случае то истинное имя антихриста, которое дает сумму 666, вместе с другими признаками будет принадлежать его исторической личности, как она изображена по пророчеству ев. Иоанна, Ап. Павла и прор. Даниила. Иоанн не назвал этого имени теперь, но не потому, что хотел чрез то создать загадку, но потому, что знание этого имени теперь и ненужно, ибо бесполезно. Оно будет нужно и полезно только лишь в последнее время, когда появится тот человек, который и будет носить это имя. Сообразно с словами Иисуса Христа: "иной придет во имя свое" (Ин 5:43) антихрист будет известною человеческою личностью и подобно ему будет носить собственное личное имя [Св. Ипполит, Андрей Кес., Св. Ириней]. Личное имя антихриста намеренно скрыто по воле Божией с особенными премудрыми целями, и только будущие времена откроют имя этого чрезвычайного противника Иисуса Христа и св. Церкви. В исполнении желания узнать имя антихриста нужно начинать не с его имени, но с других его признаков, указанных в Свящ. Писании, и имя антихриста, дающее число 666, нужно придать только тому (антихристу) лицу, к которому будут приложимы все другие признаки.
Adam Clarke: Commentary on the Bible - 1831
13:18: Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is Six hundred threescore and six - In this verse we have the very name of the beast given under the symbol of the number 666. Before the invention of figures by the Arabs, in the tenth century, letters of the alphabet were used for numbers. The Greeks in the time of Homer, or soon after, are thought by some to have assigned to their letters a numerical value corresponding to their order in the alphabet: thus, α was 1, because the first letter; and ω 24, being the last. It is in this manner that the books of the Iliad and Odyssey are numbered, which have been thus marked by Homer himself, or by some person who lived near his time. A system of representing numbers of great antiquity was used by the Greeks, very much resembling that afterwards adopted by the Romans. This consisted in assigning to the initial letter of the name of the number a value equal to the number. Thus Χ, the initial of χιλια, stood for a thousand; Δ, the initial of δεκα, for ten; Π, the initial of πεντε, for five, etc. Herodotus, the grammarian, is the only writer of antiquity who has noticed this system, and the chronological table of remarkable events on the Arundelian marbles the only work extant in which this method of representing numbers is exhibited. The system now in use cannot be traced to any very ancient source. What can be proved is, that it was in use before the commencement of the Christian era. Numerical letters, denoting the year of the Roman emperor's reign, exist on great numbers of the Egyptian coins, from the time of Augustus Caesar through the succeeding reigns. See Numi Egyptii Imperatorii, a Geo. Zoega, edit. Romans 1787. There are coins extant marked of the 2d, 3d, 14th, 30th, 35th, 38th, 39th, 40th, 41st, and 42d years of Augustus Caesar, with the numerical letters preceded by L or Λ for λυκαβας , year, thus: LΒ, LΓ, LΙΔ, LΛ, LΑΕ, LΛΗ, LΛΘ, LΜ, LΜΑ, and LΜΒ. The following is the Greek alphabet, with the numerical value of each letter affixed, according to the generally received system: -
α - 1 ι - 10 ρ - 100 β - 2 κ - 20 σ - 200 γ - 3 λ - 30 τ - 300 δ - 4 μ - 40 υ - 400 ε - 5 ν - 50 φ - 500 ζ - 7 ξ - 60 χ - 600 η - 8 ο - 70 ψ - 700 θ - 9 π - 80 ω - 80
The method just described of representing numbers or letters of the alphabet, gave rise to a practice among the ancients of representing names also by numbers. Examples of this kind abound in the writings of heathens, Jews, and Christians. Where the practice of counting the number in names or phrases began first to be used, cannot be ascertained; it is sufficient for the illustration of the passage under consideration, if it can be shown to have been in existence in the apostolic age. Seneca, who was contemporary with St. Paul, informs us, in his eighty-eighth epistle, that Apion, the grammarian, maintained Homer to have been the author of the division of his poems of the Iliad and Odyssey into forty-eight books; for a proof of which Apion produces the following argument: that the poet commenced his Iliad with the word μηνιν, that the two first letters, whose sum is 48, might indicate such division. Leonidas of Alexandria, who flourished in the reigns of Nero, Vespasian, etc., carried the practice of computing the number in words so far as to construct equinumeral distichs; that is, epigrams of four lines, whose first hexameter and pentameter contain the same number with the other two. We will only notice two examples; the first is addressed to one of the emperors, the other to Poppaea, the wife of Nero.
Θυει σοι τοδε γραμμα γενεθλιακαισιν εν ὡραις,
Καισαρ, Νειλαιη Μουσα Λεωνιδεω.
Καλλιοπης γαρ ακαπνον αει θυος· εις δε νεωτα
Ην εθελῃς, θυσει τουδε περισσοτερα.
"The muse of Leonidas of the Nile offers up to thee, O Caesar, this writing, at the time of thy nativity; for the sacrifice of Calliope is always without smoke: but in the ensuing year he will offer up, if thou wilt, better things than this."
From the numerical table already given, the preceding epigram may be shown to contain equinumeral distichs, as follows: θυει 424, i.e., θ 9, υ 400, ε 5, ι 10; in all 424: σοι contains 280, i.e., σ 200, ο 70, ι 10. In like manner τοδε will be found to contain 379, γραμμα 185, γενεθλιακαισιν 404, εν 55, ὡραις 1111, Καισαρ 332, Νειλαιη 114, Μουσα 711, Λεωνιδεω 1704. The sum of all these is 5699, the number in the first distich. In the second distich, Καλλιοπης contains 449, γαρ 104, ακαπνον 272, αει 16, θυος 679, εις 215, δε 9, νεωτα 1156, Ην 58, εθελῃς 267, (the subscribed iota being taken into the account), θυσει 624, τουδε 779, περισσοτερα 1071. The sum of all 5699, which is precisely the same with that contained in the first distich.
Ουρανιον μειμημα γενεθλιακαισιν εν ὡραις
Τουτ' απο Νειλογενους δεξο Λεωνιδεω,
Ποππαια, Διος ευνι, Σεβαστιας· ευαδε γαρ σοι
Δωρα, τα και λεκτρων αξια και σοφιης.
"O Poppaea, wife of Jupiter (Nero) Augusta, receive from Leonidas of the Nile a celestial globe on the day of thy nativity; for gifts please thee which are suited to thy imperial dignity and wisdom."
In this epigram each of the distichs contains the number 6422, viz., Ουρανιον 751, (i.e., ο 70, υ 400, ρ 100, α 1, ν 50, ι 10, ο 70, ν 50, the sum of which is 751), μειμημα 144, γενεθλιακαισιν 404, εν 55, ὡραις 1111, τουτ' 1070, απο 151, Νειλογενους 893, δεξο 139, Λεωνιδεω 1704; the sum of all 6422. The numbers corresponding to the words of the second distich are, respectively, 322, 284, 465, 919, 415, 104, 280, 905, 301, 31, 1305, 72, 31, 988; the sum of which is also 6422.
This poet did not restrict himself to the construction of equinumeral distichs. The following is one of his distichs in which the hexameter line is made equal in number to its corresponding pentameter: -
Εἱς προς ἑνα ψηφοισιν ισαζεται, ου δυο δοιοις,
Ου γαρ ετι στεργω την δολιχογραφιην.
"One line is made equal in number to one, not two to two; for I no longer approve of long epigrams."
In this distich the words of the hexameter line contain, respectively, the numbers 215, 450, 56, 1548, 534, 470, 474, and 364; the sum of which is 4111. The numbers corresponding to the words of the pentameter line are, respectively, 470, 104, 315, 1408, 358, and 1456; the sum of which is also 4111. The equinumeral distichs of Leonidas are contained in the second volume of Brunck and Jacob's edition of the Greek Anthology. It appears from ancient records that some of the Greeks in the early part of the second century, if not in the apostolic age, employed themselves in counting the numbers contained in the verses of Homer to find out what two consecutive lines were ισοψηφοι or equinumeral. Aulus Gellius, the grammarian, who lived in the reigns of Hadrian and Antoninus Pius, gives us an account (lib. xiv., cap. 6) of a person who presented him with a book filled with a variety of information collected from numerous sources, of which he was at liberty to avail himself in writing his Attic Nights. Among the subjects treated of in this book, we are informed by Gellius, was that of Homeric equinumeral verses. None of the examples are given by the grammarian; but Labbeus says, in his Bibl. Nov. MSS., p. 284, that the equinumeral verses are marked in the Codex 2216, in the French king's library. Gronovius, in his notes on Gellius, p. 655, has copied what he found in a MS. (No. 1488) upon this subject, viz., two examples out of the Iliad, and one in the Odyssey. The examples in the Iliad are lines 264 and 265 of book vii., each line containing 3508; and lines 306 and 307 of book xix., each containing 2848. The verses in the Odyssey (ω, 110, 111) stated to be equinumeral in the MS. cited by Gronovius have not now this property, owing possibly to some corruption that may have taken place in the lines from frequent transcription.
For other examples of the computation of the number in words or phrases, the reader is referred to the Oneirocritica of Artemidorus, lib. ii. c. 75; lib. iii. c. 34: and lib. iv. c. 26. See also Martiani Minei Felicis Capelhae Africarthaginensis, De Nuptiis Philologiae et Mercurii, lib. ii. and vii.; Irenaeus adversus Haereses, lib. i., ii., and v.; Tertullian. de Praescriptionibus Haeret., tom. ii., p. 487; Wirceburgi, 1781; Sibyll. Oracul., lib. i., etc.
Having thus shown that it was a practice in the apostolic age, and subsequently, to count the number in words and phrases, and even in whole verses, it will be evident that what is intended by 666 is, that the Greek name of the beast (for it was in the Greek language that Jesus Christ communicated his revelation to St. John) contains this number. Many names have been proposed from time to time as applicable to the beast, and at the same time containing 666. We will only notice one example, viz., that famous one of Irenaeus, which has been approved of by almost all commentators who have given any sort of tolerable exposition of the Revelation. The word alluded to is Λατεινος, the letters of which have the following numerical values: λ 30, α 1, τ 300, ε 5, ι 10, ν 50, ο 70, ς 200; and if these be added together, the sum will be found to be equivalent to the number of the beast. This word was applied by Irenaeus, who lived in the second century, to the then existing Roman empire; "for," says he, "they are Latins who now reign." Though it is evident, from the notes on the preceding part of this chapter, that the conjecture of Irenaeus respecting the number 666 having some way or other a reference to the empire of the Latins is well founded; yet his production of the word Λατεινος, as containing 666, is not a proof that it has any such reference. Bellarmin the Jesuit objected against Λατεινος being the name intended in the prophecy from its orthography; for, says he, it should be written Λατινος. That the objection of the learned Jesuit has very great force is evident from every Greek writer extant, who has used the Greek word for Latinus, in all of whom it is uniformly found without the dipthong. See Hesiod, Polybius, Dionysius of Halicarnassus, Strabo, Plutarch, Dio Cassius, Photius, the Byzantine historians, etc., etc. It hence follows that if the Greek word for Latinus had been intended, the number contained in Λατινος, and not that in Λατεινος, would have been called the number of the beast. We have already observed that the beast is the Latin kingdom or empire; therefore, if this observation be correct, the Greek words signifying the Latin kingdom must have this number. The most concise method of expressing this among the Greeks was as follows, Ἡ Λατινη βασιλεια, which is thus numbered: -
Η = 8 The Λ = 30 L α= 1 A τ = 300 T ι = 10 I ν = 50 N Β = 2 K α = 1 I σ = 200 N ι = 10 G λ = 30 D ε = 5 O ι = 10 M α = 1 666
No other kingdom on earth can be found to contain 666. This is then ἡ σοφια, the wisdom or demonstration. A beast is the symbol of a kingdom; The beast has been proved, in the preceding part of this chapter, to be the Latin kingdom; and Ἡ Λατινη βασιλεια, being shown to contain, exclusively, the number 666, is the demonstration.
Having demonstrated that Ἡ Λατινη βασιλεια, The Latin kingdom, is the name of the beast, we must now examine what is intended by the phrase in the 17th verse, the name of the beast, or the number of his name. Bishop Newton supposes that the name of the beast, and the number of his name, mean the same thing; but this opinion is totally irreconcilable with Rev 15:2, where St. John informs us that he "saw as it were a sea of glass mingled with fire, and them that had gotten the victory over the beast, and over his image, and over the number of his name, stand upon the sea of glass, having the harps of God." In this passage it is evident that the beast, his image, and the number of his name, are perfectly distinct; and therefore no two of them can mean the same thing. Hence what is meant by the name of the beast is entirely different from that intended by the number of his name. But how can this be, when it is expressly declared that the number of the beast is 666, which number is declared to be that of his name? The solution of the whole mystery is as follows: Both beasts of the Apocalypse, we have already shown, have the same appellation; that it to say, the name of the first and second least is equally Ἡ Λατινη βασιλεια, the Latin kingdom; therefore, by the name of the beast is meant the Latin kingdom, and by the number of his name is also meant the Latin kingdom. Hence only one of the beasts is numbered; the name of that which is not numbered is termed the name of the beast, and the numbered Latin empire is denominated the number of his name, or 666, exactly agreeable to an ancient practice already noticed, of representing names by the numbers contained in them. Therefore the meaning of the whole passage is, that those whom the false prophet does not excommunicate, or put out of the pale of his Church, have the mark of the beast, that is, are genuine papists, or such as are actively or passively obedient to his Latin idolatry. Those also escape his ecclesiastical interdicts who have the name of the beast, or the number of his name. By a person having the name of the beast is evidently meant his being a Latin, i.e., in subjection to the Latin empire, and, consequently an individual of the Latin world; therefore those that have the name of the beast, or the number of his name, are those that are subjects of the Latin empire, or of the numbered Latin empire, viz., who are in subjection to the Latin empire, secular or spiritual. All that were in subjection to the secular or spiritual power were not papists in heart; hence the propriety of distinguishing those which have the mark from those which have the name of the beast or the number of his name. But which of the two beasts it is which God has numbered has been not a little contested. That it is the first beast which is numbered has been the prevailing opinion. On this side are Lord Napier, Whiston, Bishop Newton, Faber, and others. Among those that have supposed the second beast to be the one which is numbered are, Dr. Henry More, Pyle, Kershaw, Galloway, Bicheno, Dr. Hales, etc. Drs. Gill and Reader assert that both beasts have the same number, and that the name is Λατεινος. Though it has been demonstrated that the name of the beast is the Latin kingdom, it is impossible from the mere name to say whether it is the Latin empire, Secular or Spiritual; hence the necessity of determining which of the two beasts God has computed. That it is the second beast which is numbered is evident from three different passages in the Apocalypse. The first is in Rev 13:17, where it is said, "that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." Here the name of the beast is mentioned before the number of his name, which is a presumptive evidence that the name of the beast refers to the first beast, and the number of his name to the second. The second passage is in Rev 15:2, where mention is made of "them that had gotten the victory over the beast, and over his image, and over the number of his name." That here styled the beast is evidently the secular Latin empire, for it was to this that the two-horned beast made an image; consequently there can be no doubt that the number of his name, or the numbered Latin empire, is the two-horned beast or false prophet. To feel the full force of this argument, it must be considered that the saints of God are represented as getting the victory over the beast as well as over the number of his name, which is a proof that two distinct antichristian empires are here spoken of, for otherwise it would be tautology. That the two-horned beast is the one which is numbered, is farther evident from a comparison of this passage with Rev 19:20. In the latter passage the words are: "And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image." Here nothing is said of the number of his name, which is so particularly mentioned in Rev 15:2, and in that chapter nothing is mentioned of the false prophet, the reason of which can only be, that what is termed in one passage the number of his name, is in its parallel one called the false prophet. Hence the two-horned beast, or false prophet, is also designated by the phrase the number of his name; and consequently it is this beast which is numbered. But what adds the last degree of certainty to this argument is the passage in Rev 13:18 : "Here is wisdom. Let him that hath a mind count the number of the beast; for it is the number of a man: and his number is six hundred threescore and six." Here is the solution of this mystery: let him that hath a mind for investigations of this kind, find out a kingdom which contains precisely the number 666, for this must be infallibly the name of the beast. Ἡ Λατινη βασιλεια, The Latin Kingdom, has exclusively this number. But both beasts are called by this name; which is, therefore, the one that is numbered? It is said the number of the beast is the number of a man; consequently the numbered beast must be A Man, that is, it must be represented elsewhere in the Revelation under this emblem, for in no other sense can an empire be denominated a man. Therefore, it is not the ten-horned beast, for this is uniformly styled The Beast in every part of the Apocalypse where there has been occasion to mention this power. It can therefore be no other than the two-horned beast, or Romish hierarchy; which, on account of its preaching to the world its most antichristian system of doctrines, and calling it Christianity, is likewise named in Rev 16:13; Rev 19:20; and Rev 20:10, The False Prophet.
John Edward Clark.
Albert Barnes: Notes on the Bible - 1834
13:18: Here is wisdom - That is, in what is stated respecting the name and the number of the name of the beast. The idea is, either that there would be need of special sagacity in determining what the "number" of the "beast" or of his "name" was, or that special "wisdom" was shown by the fact that the number could be thus expressed. The language used in the verse would lead the reader to suppose that the attempt to make out the "number" was not absolutely hopeless, but that the number was so far enigmatical as to require much skill in determining its meaning. It may also be implied that, for some reason, there was true "wisdom" in designating the name by this number, either because a more direct and explicit statement might expose him who made it to persecution, and it showed practical wisdom thus to guard against this danger; or because there was "wisdom" or skill shown in the fact that a number could be found which would thus correspond with the name. On either of these suppositions, special wisdom would be required in deciphering its meaning.
Let him that hath understanding - Implying:
(a) that it was practicable to "count the number of the name"; and,
(b) that it would require uncommon skill to do it.
It could not be successfully attempted by all; but still there were those who might do it. This is such language as would be used respecting some difficult matter, but where there was hope that, by diligent application of the mind, and by the exercise of a sound understanding, there would be a prospect of success.
Count the number of the beast - In Rev 13:16 it is "the number of his name." The word rendered here "count" - ψηφισάτω psē phisatō - means, properly, to count or reckon with pebbles, or counters; then to reckon, to estimate. The word here means "compute"; that is, ascertain the exact import of the number, so as to identify the beast. The "number" is what is immediately specified, "six hundred threescore and six" - 666. The phrase "the number of the beast" means, that somehow this number was so connected with the beast, or would so represent its name or character, that the "beast" would be identified by its proper application. The mention in Rev 13:17 of "the name of the beast," and "the number of his name," shows that this "number" was somehow connected with his proper designation, so that by this he would be identified. The plain meaning is, that the number 666 would be so connected with his name, or with what would properly designate him, that it could be determined who was meant by finding that number in his name or in his proper designation. This is the exercise of the skill or wisdom to which the writer here refers: substantially that which is required in the solution of a riddle or a conundrum. If it should be said here that this is undignified and unworthy of an inspired book, it may be replied:
(a) that there might be some important reason why the name or designation should not be more plainly made;
(b) that it was important, nevertheless, that it should be so made that it would be possible to ascertain who was referred to;
(c) that this should be done only in some way which would involve the principle of the enigma - "where a known thing was concealed under obscure language" (Webster's Dictionary);
(d) that the use of symbols, emblems, hieroglyphics, and riddles was common in the early periods of the world; and,
(e) that it was no uncommon thing in ancient times, as it is in modern, to test the capacity and skill of people by their ability to unfold the meaning of proverbs, riddles, and dark sayings. Compare the riddle of Samson, Jdg 14:12 ff. See also Psa 49:4; Psa 78:2; Eze 17:2-8; Pro 1:2-6; Dan 8:23.
It would be a sufficient vindication of the method adopted here if it was certain or probable that a direct and explicit statement of what was meant would have been attended with immediate danger, and if the object could be secured by an enigmatical form.
For it is the number of a man - Various interpretations of this have been proposed. Clericus renders it, "The number is small, or not such as cannot be estimated by a man." Rosenmuller, "The number indicates a man, or a certain race of men." Prof. Stuart, "The number is to be computed more humano, not wore angelico"; "it is a man's number." DeWette, "It is such a number as is commonly reckoned or designated by men." Other interpretations may be seen in Poole's Synopsis. That which is proposed by Rosenmuller, however, meets all the circumstances of the case. The idea is, evidently, that the number indicates or refers to a certain man, or order of people. It does not pertain to a brute, or to angelic beings. Thus it would be understood by one merely interpreting the language, and thus the connection demands.
And his number is six hundred threescore and six - The number of his name, Rev 13:17. This cannot be supposed to mean that his name would be composed of six hundred and sixty-six letters; and it must, therefore, mean that somehow the number 666 would be expressed by his name in some well-understood method of computation. The number here - six hundred and sixty-six - is, in Walton's Polyglott, written out in full: Ἑξακόσιοι ἑξάκοντα ἕξ Hexakosioi hexakonta hex. In Wetstein, Griesbach, Hahn, Tittmann, and the common Greek text, it is expressed by the characters χξς = 666. There can be no doubt that this is the correct number, though, in the time of Irenaeus, there was in some copies another reading - χις = 616. This reading was adopted by the expositor Tychonius; but against this Irenaeus inveighs (Liv. v. 100:30). There can be no doubt that the number 666 is the correct reading, though it would seem that this was sometimes expressed in letters, and sometimes written in full. Wetstein supposes that both methods were used by John; that in the first copy of his book he used the letters, and in a subsequent copy wrote it in full. This inquiry is not of material consequence.
It need not be said that much has been written on this mysterious "number," and that very different theories have been adopted in regard to its application. For the views which have been entertained on the subject, the reader may consult, with advantage, the article in Calmet's Dictionary, under the word "antichrist." It was natural for Calmet, being a Roman Catholic, to endeavor to show that the interpretations have been so various, that there could be no certainty in the application, and especially in the common application to the papacy. In endeavoring to ascertain the meaning of the passage, the following general remarks may be made, as containing the result of the investigation thus far:
(a) There was some mystery in the matter - some designed concealment - some reason why a more explicit statement was not adopted. The reason of this is not stated; but it may not be improper to suppose that it arose from something in the circumstances of the writer, and that the adoption of this enigmatical expression was designed to avoid some peril to which he or others might be exposed if there were a more explicit statement.
(b) It is implied, nevertheless, that it could be understood; that is, that the meaning was not so obscure that, by proper study, the designed reference could not be ascertained without material danger of error.
(c) It required skill to do this; either natural sagacity, or particular skill in interpreting hieroglyphics and symbols, or uncommon spiritual discernment.
(d) Some man, or order of men, is referred to that could properly be designated in this manner.
(e) The method of designating persons obscurely by a reference to the numerical signification of the letters in their names was not very uncommon, and was one that was not unlikely, in the circumstances of the case, to have been resorted to by John. "Thus, among the pagans, the Egyptian mystics spoke of Mercury, or Thouth, under the name 1218, because the Greek letters composing the word Thouth, when estimated by their numerical value, together made up that number. By others, Jupiter was invoked under the mystical number 717; because the letters of ̔Η ΑΡΧΗ HEĒ ARCHEE - "Beginning," or "First Origin," which was a characteristic of the supreme deity worshipped as Jupiter, made up that number. And Apollo under the number 608, as being that of ηυς ē us or ὑης huē s, words expressing certain solar attributes. Again, the pseudo-Christian, or semi-pagan Gnostics, from John's time and downward, affixed to their gems and amulets, of which multitudes remain to the present day, the mystic word αβρασαξ abrasax or αβραξας abraxas, under the idea of some magic virtue attaching to its number 365, as being that of the days of the annual solar circle," etc. See other instances referred to in Elliott, 3:205. These facts show that John would not be unlikely to adopt some such method of expressing a sentiment which it was designed should be obscure in form, but possible to be understood. It should be added here, that this was more common among the Jews than among any other people.
(f) It seems clear that some Greek word is here referred to, and that the mystic number is to be found in some word of that language. The reasons for this opinion are these:
(1) John was writing in Greek, and it is most natural to suppose that this would be the reference;
(2) he expected that his book would be read by those who understood the Greek language, and it would have been unnatural to have increased the perplexity in understanding what he referred to by introducing a word of a foreign language;
(3) the first and last letters of the Greek alphabet, and not those of the Hebrew, are expressly selected by the Saviour to denote his eternity - "I am Alpha and Omega," Rev 1:8, Rev 1:11; and,
(4) the numerals by which the enigma is expressed - χξς - are Greek. It has indeed been supposed by many that the solution is to be found in the Hebrew language, but these reasons seem to me to show conclusively that we are to look for the solution in some Greek word.
The question now is, whether there is any word which corresponds with these conditions, and which would naturally be referred to by John in this manner. The exposition thus far has led us to suppose that the papacy in some form is referred to; and the inquiry now is, whether there is any word which is so certain and determinate as to make it probable that John meant to designate that. The word Λατεινος Lateinos - "Lateinos, the Latin" (Man) - actually has all the conditions supposed in the interpretation of this passage. From this word the number specified - 666 - is made out as follows:
Λ Α Τ Ε Ι Ν Ο Σ 30 1 300 5 10 50 70 200 = 666
In support of the opinion that this is the word intended to be referred to, the following suggestions may be made:
(a) It is a Greek word.
(b) It expresses the exact number, and corresponds in this respect with the language used by John.
(c) It was early suggested as the probable meaning, and by those who lived near the time of John; who were intimately acquainted with the Greek language; and who may be supposed to have been familiar with this mode of writing.
Thus it was suggested by Irenaeus, who says, "It seems to me very probable; for this is a name of the last of Daniel's four kingdoms; they being Latins that now reign." It is true that he also mentions two other words as those which may be meant - ευανθας euanthas, a word which had been suggested by others, but concerning which he makes no remarks, and which, of course, must have been destitute of any probability in his view; and Τειταν Teitan, which he thinks has the clearest claims for admission - though he speaks of the word Λατεινος Lateinos as having a claim of probability.
(d) This word would properly denote the Roman power, or the then Latin power, and would refer to that dominion as a Latin dominion - as it properly was; and if it be supposed that it was intended to refer to that, and, at the same time, that there should be some degree of obscurity about it, this would be more likely to be selected than the word "Roman," which was better known; and,
(e) there was a special propriety in this, on the supposition that it was intended to refer to the papal Latin power. The most appropriate appellation, if it was designed to refer to Rome as a civil power, would undoubtedly have been the word "Roman"; but if it was intended to refer to the ecclesiastical power, or to the papacy, this is the very word to express the idea. In earlier times the more common appellation was Roman. This continued until the separation of the Eastern and Western empires, when the Eastern was called Greek, and the Western the Latin; or when the Eastern empire assumed the name of Roman, and affixed to the Western kingdoms one and all that were connected with Rome the appellation of Latin. This appellation, originally applied to the language only, was adopted by the Western kingdoms, and came to be that by which they were best designated. It was the Latin world, the Latin kingdom, the Latin church, the Latin patriarch, the Latin clergy, the Latin councils. To use Dr. More's words, "They Latinize everything: mass, prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The papal councils speak in Latin, women themselves pray in Latin. The Scriptures are read in no other language under the papacy than Latin. In short, all things are Latin." With what propriety, then, might John, under the influence of inspiration, speak, in this enigmatical manner, of the new power that was symbolized by the beast as Latin.
The only objection to this solution that has been suggested is, that the orthography of the Greek word is Λατινος Latinos - "Latinos," and not Λατεινος Lateinos - Lateinos, giving the number 661, and not 666; and Bellarmine asserts that this is the uniform method of spelling in Greek authors. All that is necessary in reply to this is to copy the following remark from Prof. Stuart, vol. ii. p. 456: "As to the form of the Greek word Λατεινος Lateinos, namely, that ει ei is employed for the Latin long 4, it is a sufficient vindication of it to cite Σαβεῖνος Sabeinos, Φαυστεῖνος Fausteinos, Παυλεῖνος Pauleinos, Αντωνεῖνος Antō neinos, Ατειλιος Ateilios, Μετεῖλιος Metei̬ lios, Παπεῖριος Papeirios, Ουεῖβιος Oueibios, etc. Or we may refer to the custom of the more ancient Latin, as in Plautus, of writing i by ei; e. g., solitei, Diveis, captivei, preimus, Lateina, etc." See this point examined further, in Elliott, 3:210-213.
As a matter of historical interest, it may be observed that the solution of the difficulty has been sought in numerous other words, and the friends of the papacy and the enemies of the Bible have endeavored to show that such terms are so numerous that there can be no certainty in the application. Thus Calmet (Dictionary, "Antichrist"), after enumerating many of these terms, says: "The number 666 is found in names the most sacred, the most opposite to antichrist. The wisest and best way is to be silent."
We have seen that, besides the name "Lateinos," two other words had been referred to in the time of Irenaeus. Some of the words in which the mysterious number has been since supposed to be found are the following:
נרון קסר Neron Caesar. 50 + 200 + 6 + 50, and 100 + 60 + 200 = 666 Diocles Augustus (Dioclesian) = DCLXVI. C. F. Julianus Caesar Atheus (the Apostate) = DCLXVI. Luther - לולתר 200 + 400 + 30 + 6 + 30 = 666 Lampetis, Λαμπετις 30 + 1 + 40 + 80 + 5 + 300 + 10 + 200 = 666 ἡ Λατινη Βασιλεια hē Latinē Basileia8 + 30 + 1 + 300 + 10 + 50 + 8 + 2 + 1 + 200 + 10 + 30 + 5 + 10 + 1 = 666 Ἰταλικα εκκλησια Italika ekklē sia10 + 300 + 1 + 30 + 10 + 20 + 1 + 5 + 20 + 20 + 30 + 8 + 200 + 10 + 1 = 666 Ἀποστατης Apostatē s (the Apostate)1 + 80 + 70 + 6 + 1 + 300 + 8 + 200 = 666 רומיית (Roman, sc. Sedes)200 + 6 + 40 + 10 + 10 + 400 = 666 רמצנושׁ (Romanus, sc. Man)200 + 40 + 70 + 50 + 6 + 300 = 666
It will be admitted that many of these, and others that might be named, are fanciful, and perhaps had their origin in a determination, on the one hand, to find Rome referred to somehow, or in a determination, on the other hand, equally strong, not to find this; but still it is remarkable how many of the most obvious solutions refer to Rome and the papacy. But the mind need not be distracted, nor need doubt be thrown over the subject, by the number of the solutions proposed. They show the restless character of the human mind, and the ingenuity of people; but this should not be allowed to bring into doubt a solution that is simple and natural, and that meets all the circumstances of the case. Such a solution, I believe, is found in the word Λατεινος Lateinos - "Lateinos," as illustrated above; and as that, if correct, settles the case, it is unnecessary to pursue the matter further. Those who are disposed to do so, however, may find ample illustration in Calmet, Dictionary "Antichrist"; Elliott, Horae Apoca. iii. 207-221; Prof. Stuart, Com. vol. ii. Excursus iv.; Bibliotheca Sacra, i. 84-86; Robert Fleming on the Rise and Fall of the papacy, 28, seq.; DeWette, Exegetisches Handbuch, New Testament, iii. 140-142; Vitringa, Com. 625-637, Excursus iv.; Nov. Tes. Edi. Koppianae, vol. x. b, pp. 235-265; and the Commentaries generally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: Here: Rev 1:3, Rev 17:9; Psa 107:43; Dan 12:10; Hos 14:9; Mar 13:14
count: Rev 15:2
the number: Rev 21:17; Deu 3:11; Rom 3:5
Geneva 1599
13:18 (27) Here is wisdom. Let him that hath understanding count the number of the beast: for it is the (28) number of a man; and his number [is] Six hundred threescore [and] six.
(27) That is, in this number of the beast consists that popish wisdom, which to them seems the greatest of all others. In these words John expounds the saying that went before the number of the beast, what it has above his distinctive mark and his name. These things, says John, the mark and the name of the beast, is wisdom: that is, only the wise and such as have understanding, can come by that number: for they who would attain it must be knowledgeable doctors, as the words following declare.
(28) How great and of what denomination this number of the beast is by which the beast accounts his wisdom, John declares in these words, "Do you demand how great it is?" It is so great, that it occupies the whole man: he is always learning, and never comes to the knowledge of it: he must be a man in deed that does attain to it. You ask what denomination it is? Truly it is six throughout, all the parts of it in their denominations (as they term them) it stands of six by units, tens, hundreds, etc. There is not one part in the pontifical learning and order, which is not either referred to the head, the top of it, or contained in the same: so fitly do all things in this hierarchy agree with one another, and with their head. Therefore that cruel beast Boniface the eighth, does commend by the number of six those Decretals which he perfected: in the sixth book. "Which book (he says) being to be added to five other books of the same volume of Decretals, we thought good to name Sextum the sixth: that the same volume by addition of it, containing a senary, or the number of six books (which is a number perfect) may yield a perfect form of managing all things, and perfect discipline of behaviour." Here therefore is the number of the beast, who empowers from himself all his parts, and brings them all back to himself by his discipline in most wise and cunning manner. If any man desires more of this, let him read the gloss on that place. I am not ignorant that other interpretations are given in this place; but I thought it my duty, with the good favour of all, and without the offence of any, to propound my opinion in this point. For this cause especially, since it seemed to me neither profitable, nor likely to be true, that the number of the beast, or the name of the beast should be taken as the common interpreters take it. This number of the beast teaches, gives out, imprints, as a public mark of those who are his, and esteems that mark above all others, as the mark of those whom he loves best. Now those other expositions seem to be far removed from this property and condition of that number: whether you respect the name Latinus, or Titan, or any other. For these the beast does not teach, nor give forth, nor imprint, but most diligently forbids to be taught, and audaciously denies: he does not approve them, but reproves them: and hates those that think so of this number, with a hatred greater then that of Vatinius.
John Gill
13:18 Here is wisdom,.... Not only in the above description of the two beasts, but in what follows as to the number of the beast, these two now coalescing in one, and have one and the same number; and to wrap it up, and conceal it in such an obscure manner, shows great wisdom in God, as it requires much in men, and serves greatly to exercise all his intellectual powers to find it out:
let him that hath understanding count the number of, the beast; whoever has skill numbers, let him make use of it, that he may know the name and nature of the antichristian beast, and the numerical letters of his name, or the number of him, and of the time when he arose, and when he will expire:
for it is the number of a man: either a number that may be reckoned by man, or which is in common use among men; see Rev_ 21:17; or that which is contained in the name of a man:
and his number is six hundred threescore and six: which some think refers to the time of the rise of antichrist, in the year 666; but that seems rather to be in the year 859, when the bishop of Rome obtained the name of universal bishop; others have been of opinion that it refers to the expiration of the beast, which they thought would have been in the year 1666, the number of the thousand being dropped, as it is in our common way of speaking; as when we say the Spanish invasion was in 88, meaning 1588, and the civil wars began in 41, that is, 1641; but time has shown that this was a mistaken sense; the more prevailing opinion is that of Mr. Potter, who has wrote a peculiar and learned treatise upon this passage, who makes the counting of this number to be no other than the extracting of its root, which is the number 25, which when multiplied into itself, and the fraction in working it 41 is added, makes up the square number 666; and now 25 being added to A. D. 33, make 58, which was the time of the beast's conception, to which if 666 is added, it brings us to the year 724, when he arrived to his age of manhood, and when the war about the worshipping of images broke out: but others think that the numeral letters in some man's name which amount to this date, and which agrees with antichrist, are intended; and here various conjectures are made; some have observed, that in genealogical arithmetic the number of Adonikam's posterity is 666, Ezra 2:13; whose name signifies "a lord rising up", or "risen"; and suits very well with antichrist, who is risen up, and assumes a lordly domination over the kings of the earth; and it is further observed, that the Hebrew word which signifies "Roman", and, having the word beast or kingdom joined to it, designs the Roman beast, or kingdom, consists of numeral letters, which make up this sum; and so the Hebrew word "Sethut", which is the name of a man, Num 13:13, and signifies "mystery", in its numeral letters comes just to this number, and one of the names of the whore of Babylon is "mystery", Rev_ 17:5; but the name "Lateinos" bids as fair as any, which is mentioned by so ancient a writer as Irenaeus, who was a hearer of Polycarp, a disciple of John, the writer of this book; now the numeral value of the letters of this word makes up exactly 666, thus; 30. 1. 300. 5. 10. 50. 70. 200. in all 666; and it is well known that the church of Rome is called the Latin Church and the pope of Rome the head of the Latin church, and his seat is in the Latin empire, and the service of the beast is in the Latin tongue, and the Bible is kept in that language, from the reading of the common people: it has been observed that the numeral letters in Ludovicus, or Lewis, which is a common name of the French kings, and is the name of the present French king, make up this same number; and may denote the destruction of antichrist, which will quickly follow the downfall of the kingdom of France, under a king of this name; and the rather, since this was the last of the ten kingdoms that was set up, and in which the primitive beast subsists, and the only one that has not yet been conquered, or in which a revolution has not been; and since this is the tenth part of the city which shall fall a little before the third woe comes on: and that it may fall under Ludovicus, or Lewis, the present French king (a), may be hoped for, and is desirable.
(a) The reader will bear in mind that the original edition of this work was published in the year 1747. --Ed.
Robert Jamieson, A. R. Fausset and David Brown
13:18 wisdom--the armory against the second beast, as patience and faith against the first. Spiritual wisdom is needed to solve the mystery of iniquity, so as not to be beguiled by it.
count . . . for--The "for" implies the possibility of our calculating or counting the beast's number.
the number of a man--that is, counted as men generally count. So the phrase is used in Rev_ 21:17. The number is the number of a man, not of God; he shall extol himself above the power of the Godhead, as the MAN of sin [AQUINAS]. Though it is an imitation of the divine name, it is only human.
six hundred threescore and six--A and Vulgate write the numbers in full in the Greek. But B writes merely the three Greek letters standing for numbers, Ch, X, St. "C reads" 616, but IRENÆUS, 328, opposes this and maintains "666." IRENÆUS, in the second century, disciple of POLYCARP, John's disciple, explained this number as contained in the Greek letters of Lateinos (L being thirty; A, one; T, three hundred; E, five; I, ten; N, fifty; O, seventy; S, two hundred). The Latin is peculiarly the language of the Church of Rome in all her official acts; the forced unity of language in ritual being the counterfeit of the true unity; the premature and spurious anticipation of the real unity, only to be realized at Christ's coming, when all the earth shall speak "one language" (Zeph 3:9). The last Antichrist may have a close connection with Rome, and so the name Lateinos (666) may apply to him. The Hebrew letters of Balaam amount to 666 [BUNSEN]; a type of the false prophet, whose characteristic, like Balaam's, will be high spiritual knowledge perverted to Satanic ends. The number six is the world number; in 666 it occurs in units, tens, and hundreds. It is next neighbor to the sacred seven, but is severed from it by an impassable gulf. It is the number of the world given over to judgment; hence there is a pause between the sixth and seventh seals, and the sixth and seventh trumpets. The judgments on the world are complete in six; by the fulfilment of seven, the kingdoms of the world become Christ's. As twelve is the number of the Church, so six, its half, symbolizes the world kingdom broken. The raising of the six to tens and hundreds (higher powers) indicates that the beast, notwithstanding his progression to higher powers, can only rise to greater ripeness for judgment. Thus 666, the judged world power, contrasts with the 144,000 sealed and transfigured ones (the Church number, twelve, squared and multiplied by one thousand, the number symbolizing the world pervaded by God; ten, the world number, raised to the power of three the number of God) [AUBERLEN]. The "mark" (Greek, "charagma") and "name" are one and the same. The first two radical letters of Christ (Greek, "Christos"), Ch and R, are the same as the first two of charagma, and were the imperial monogram of Christian Rome. Antichrist, personating Christ, adopts a symbol like, but not agreeing with, Christ's monogram, Ch, X, St; whereas the radicals in "Christ" are Ch, R, St. Papal Rome has similarly substituted the standard of the Keys for the standard of the Cross; so on the papal coinage (the image of power, Mt 22:20). The two first letters of "Christ," Ch, R, represent seven hundred, the perfect number. The Ch, X, St represent an imperfect number, a triple falling away (apostasy) from septenary perfection [WORDSWORTH].