Յայտնութիւն / Revelation - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here, I. An angel proclaiming the fall of Babylon, ver. 1, 2. II. Assigning the reasons of her fall, ver. 3. III. Giving warning to all who belonged to God to come out of her (ver. 4, 5), and to assist in her destruction, ver. 6-8. IV. The great lamentation made for her by those who had been large sharers in her sinful pleasures and profits, ver. 9-19. V. The great joy that there would be among others at the sight of her irrecoverable ruin, ver. 20, &c.
Adam Clarke: Commentary on the Bible - 1831
A luminous angel proclaims the fall of Babylon, and the cause of it, Rev 18:1-3. The followers of God are exhorted to come out of it, in order to escape her approaching punishment, Rev 18:4-8. The kings of the earth lament her fate, Rev 18:9, Rev 18:10. The merchants also bewail her, Rev 18:11. The articles in which she trafficked enumerated, Rev 18:12-16. She is bewailed also by shipmasters, sailors, etc., Rev 18:17-19. All heaven rejoices over her fall, and her final desolation is foretold, Rev 18:20-24.
Albert Barnes: Notes on the Bible - 1834
18:0: This chapter Rev_. 18 may be regarded as a still further "explanatory episode" (compare analysis to chapter 17), designed to show the effect of pouring out the seventh vial Rev 16:17-21 on the formidable anti-Christian power so often referred to. The description in this chapter is that of a rich merchant-city reduced to desolation, and is but carrying out the general idea under a different form. The chapter comprises the following points:
(1) Another angel is seen descending from heaven, having great power, and making proclamation that Babylon the great is fallen, and is become utterly desolate, Rev 18:1-3.
(2) a warning voice is heard from heaven, calling on the people of God to come out of her, and to be partakers neither of her sins nor her plagues. Her torment and sorrow would be proportionate to her pride and luxury; and her plagues would come upon her suddenly; death, and mourning, and famine, and consumption by fire, Rev 18:4-8.
(3) lamentation over her fall - by those especially who had been connected with her; who had been corrupted by her; who had been profited by her, Rev 18:9-19;
(a) By kings, Rev 18:9-10. They had lived deliciously with her, and they would lament her.
(b) By merchants, Rev 18:11-17. They had trafficked with her, but now that traffic was to cease, and no man would buy of her. Their business, so far as she was concerned, was at an end. All that she had accumulated was now to be destroyed; all her gathered riches were to be consumed; all the traffic in those things by which she had been enriched was to be ended; and the city that was more than all others enriched by these things, as if clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls, was to be destroyed foRev_er.
(c) By ship-masters and seamen, Rev 18:17-19. They had been made rich by this traffic, but now all was ended; the smoke of her burning is seen to ascend, and they stand afar off and weep.
(4) rejoicing over her fall, Rev 18:20. Heaven is called upon to rejoice, and the holy apostles and prophets, for their blood is avenged, and persecution ceases in the earth.
(5) the final destruction of the city, Rev 18:21-24. A mighty angel takes up a stone and casts it into the sea as an emblem of the destruction that is to come upon it. The voice of harpers, and musicians, and pipers would be heard no more in it; and no craftsmen would lye there, and the sound of the millstone would be heard no more, and the light of a candle would shine no more there, and the voice of the bridegroom and bride would be heard no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 18:1, Babylon is fallen; Rev 18:4, People commanded to depart out of her; Rev 18:9, The kings of the earth, with the merchants and mariners, lament over her; Rev 18:20, The saints rejoice for the judgments of God upon her.
John Gill
INTRODUCTION TO REVELATION 18
This chapter gives an account of the fall of Babylon, and of the lamentation of many, and of the joy of others, by reason of it; which account is published by several angels: the first that declares her fall is described by his original, descending from heaven; by the great power he had; by his resplendent glory, and by his mighty cry in publishing her destruction; which is illustrated by the desolate condition she will be in upon her fall; the reasons of which are given, became the nations and kings of the earth had committed fornication with her, and the merchants of the earth were enriched by her luxury, Rev_ 18:1. Another voice is heard from heaven, calling upon the people of God, first to come out of her, lest partaking of her sins they should share in her plagues, seeing her iniquities had reached to heaven, and were remembered before God; and next to take full vengeance on her, because she had glorified herself, lived deliciously, and in great security, Rev_ 18:4. And then follows a continuation of the account of her destruction, what her plagues would be, death, mourning, famine, and fire; and which would be sudden, in one hour, and certain, from the power and justice of God, Rev_ 18:8. Next follow the lamentations of the kings, merchants, and masters of ships, because of her greatness, riches, and merchandise, which are all come to nothing, Rev_ 18:9. And then the church; the saints, apostles, and prophets, are called upon to rejoice at the vengeance taken on her, Rev_ 18:20 upon which a mighty angel appears, who by an action signifies the manner of her destruction, and the irrecoverableness of her state and condition, Rev_ 18:21 and declares her utter ruin, by affirming that nothing that was either delightful or profitable, or necessary or comfortable, should any more be found in her; giving the reasons of it, because of her luxury, idolatry, and bloodshed, Rev_ 18:22.
18:118:1: Եւ յետ այսորիկ տեսի ա՛յլ հրեշտակ իջեալ յերկնից՝ որ ունէր իշխանութիւն մեծ, եւ երկիր լուսաւորեցա՛ւ ՚ի փառաց նորա[5294]: [5294] Ոմանք. Եւ երկիրս լուսաւ՛՛։
1 Այնուհետեւ տեսայ մի ուրիշ հրեշտակ, որ իջնում էր երկնքից եւ ունէր մեծ իշխանութիւն. եւ նրա փառքից երկիրը լուսաւորուեց:
18 Ասկէ ետքը [ուրիշ] հրեշտակ մը տեսայ, որ երկնքէն կ’իջնէր եւ մեծ իշխանութիւն ունէր ու երկիր անոր փառքով լուսաւորուեցաւ։
Եւ յետ այսորիկ տեսի այլ հրեշտակ իջեալ յերկնից որ ունէր իշխանութիւն մեծ, եւ երկիր լուսաւորեցաւ ի փառաց նորա:

18:1: Եւ յետ այսորիկ տեսի ա՛յլ հրեշտակ իջեալ յերկնից՝ որ ունէր իշխանութիւն մեծ, եւ երկիր լուսաւորեցա՛ւ ՚ի փառաց նորա[5294]:
[5294] Ոմանք. Եւ երկիրս լուսաւ՛՛։
1 Այնուհետեւ տեսայ մի ուրիշ հրեշտակ, որ իջնում էր երկնքից եւ ունէր մեծ իշխանութիւն. եւ նրա փառքից երկիրը լուսաւորուեց:
18 Ասկէ ետքը [ուրիշ] հրեշտակ մը տեսայ, որ երկնքէն կ’իջնէր եւ մեծ իշխանութիւն ունէր ու երկիր անոր փառքով լուսաւորուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:11: После сего я увидел иного Ангела, сходящего с неба и имеющего власть великую; земля осветилась от славы его.
18:1  μετὰ ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα ἐξουσίαν μεγάλην, καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ.
18:1. Μετὰ (With) ταῦτα (to-the-ones-these) εἶδον (I-had-seen) ἄλλον (to-other) ἄγγελον (to-a-messenger) καταβαίνοντα (to-stepping-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ, (of-a-sky,"ἔχοντα (to-holding) ἐξουσίαν (to-a-being-out-unto) μεγάλην, (to-great,"καὶ (and) ἡ (the-one) γῆ (a-soil) ἐφωτίσθη (it-was-lighted-to) ἐκ (out) τῆς (of-the-one) δόξης (of-a-recognition) αὐτοῦ. (of-it)
18:1. et post haec vidi alium angelum descendentem de caelo habentem potestatem magnam et terra inluminata est a gloria eiusAnd after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory.
1. After these things I saw another angel coming down out of heaven, having great authority; and the earth was lightened with his glory.
18:1. And after these things, I saw another Angel, descending from heaven, having great authority. And the earth was illuminated by his glory.
18:1. And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory:

1: После сего я увидел иного Ангела, сходящего с неба и имеющего власть великую; земля осветилась от славы его.
18:1  μετὰ ταῦτα εἶδον ἄλλον ἄγγελον καταβαίνοντα ἐκ τοῦ οὐρανοῦ, ἔχοντα ἐξουσίαν μεγάλην, καὶ ἡ γῆ ἐφωτίσθη ἐκ τῆς δόξης αὐτοῦ.
18:1. et post haec vidi alium angelum descendentem de caelo habentem potestatem magnam et terra inluminata est a gloria eius
And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory.
18:1. And after these things, I saw another Angel, descending from heaven, having great authority. And the earth was illuminated by his glory.
18:1. And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Иоанн видит иного Ангела, который нисходит с неба. Его слава и величие говорит о том, что он был посланником с великою миссиею, с вестью о страшном суде возмездия над грешным Вавилоном [Ebrard, Kliefoth, Lutardt и др.]. Ангел сильным голосом возвещает о том же падении того же Вавилона, о котором было возвещено ХIV:8: и XVI:19. Вавилон, сообразно с этим пророчеством Ангела, после своего падения сделается жилищем бесов и пристанищем всякого нечистого духа. Город сделается совершенною пустынею, местом мрачных развалин. Причина падения Вавилона - это развращающее влияние его политики и нравов на все земные народы. В опустошении, как деле возмездия по Бож. суду, сказывается полная противоположность прежнему состоянию города. Насколько во дни своего могущества и процветания Вавилон был центром государственного могущества, мирового влияния на жизнь и нравы и предметом подражания для всего всемирного антихристианского царства, насколько прежде он был центром мировой торговли, настолько же ничтожен он теперь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Fall of Babylon.A. D. 95.
1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. 3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. 7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.

The downfall and destruction of Babylon form an event so fully determined in the counsels of God, and of such consequence to his interests and glory, that the visions and predictions concerning it are repeated. 1. Here is another angel sent from heaven, attended with great power and lustre, v. 1. He had not only light in himself, to discern the truth of his own prediction, but to inform and enlighten the world about that great event; and not only light to discern it, but power to accomplish it. 2. This angel publishes the fall of Babylon, as a thing already come to pass; and this he does with a mighty strong voice, that all might hear the cry, and might see how well this angel was pleased to be the messenger of such tidings. Here seems to be an allusion to the prediction of the fall of pagan Babylon (Isa. xxi. 9), where the word is repeated as it is here: has fallen, has fallen. Some have thought a double fall is hereby intended, first her apostasy, and then her ruin; and they think the words immediately following favour their opinion; She has become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird, v. 2. But this is also borrowed from Isa. xxi. 9, and seems to describe not so much her sin of entertaining idols (which are truly called devils) as her punishment, it being a common notion that unclean spirits, as well as ominous and hateful birds, used to haunt a city or house that lay in its ruins. 3. The reason of this ruin is declared (v. 3); for, though God is not obliged to give any account of his matters, yet he is pleased to do so, especially in those dispensations of providence that are most awful and tremendous. The wickedness of Babylon had been very great; for she had not only forsaken the true God herself, and set up idols, but had with great art and industry drawn all sorts of men into the spiritual adultery, and by her wealth and luxury had retained them in her interest. 4. Fair warning is given to all that expect mercy from God, that they should not only come out of her, but be assisting in her destruction, v. 4, 5. Here observe, (1.) God may have a people even in Babylon, some who belong to the election of grace. (2.) God's people shall be called out of Babylon, and called effectually. (3.) Those that are resolved to partake with wicked men in their sins must receive of their plagues. (4.) When the sins of a people reach up to heaven, the wrath of God will reach down to the earth. (5.) Though private revenge is forbidden, yet God will have his people act under him, when called to it, in pulling down his and their inveterate and implacable enemies, v. 6. (6.) God will proportion the punishment of sinners to the measure of their wickedness, pride, and security, v. 7. (7.) When destruction comes on a people suddenly, the surprise is a great aggravation of their misery, v. 8.
Adam Clarke: Commentary on the Bible - 1831
18:1: The earth was lightened with his glory - This may refer to some extraordinary messenger of the everlasting Gospel, who, by his preaching and writings, should be the means of diffusing the light of truth and true religion over the earth.
Albert Barnes: Notes on the Bible - 1834
18:1: And after these things - After the vision referred to in the pRev_ious chapter.
I saw another angel come down from heaven - Different from the one that had last appeared, and therefore coming to make a new communication to him. It is not unusual in this book that different communications should be entrusted to different angels. Compare Rev 14:6, Rev 14:8-9, Rev 14:15, Rev 14:17-18.
Having great power - That is, he was one of the higher rank or order of angels.
And the earth was lightened with his glory - The usual representation respecting the heavenly beings. Compare Exo 24:16; Mat 17:2; Luk 2:9; Act 9:3. This would, of course, add greatly to the magnificence of the scene.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: I saw: Rev 17:1
and the: Rev 21:23; Isa 60:1-3; Eze 43:2; Luk 17:24; Th2 2:8
Geneva 1599
18:1 And (1) after these things I saw another (2) angel come down from heaven, having great power; and the earth was lightened with his glory.
(1) The second passage (as I said before) See Rev_ 17:1 of the history of Babylon, is of the woeful fall and ruin of that whore of Babylon. This historical prediction concerning her, is threefold. The first a plain and simple foretelling of her ruin, in three verses (Rev_ 18:2-3). The second a figurative prediction by the circumstances, from there to (Rev. 18:4-20). The third, a confirmation of the same by sign or wonder, to the end of the chapter (Rev_ 18:21-24). (2) Either Christ the eternal word of God the Father (as often elsewhere) or a created angel, and one deputed to this service, but thoroughly provided with greatness of power, and with light of glory, as the ensign of power.
John Gill
18:1 And after these things,.... The vision of the woman on the scarlet coloured beast, and the interpretation of both by the angel:
I saw another angel; not the Lord Jesus Christ, though the several things said of this angel agree with him; nor one of the ministering spirits, though the characters of him will also suit with one of them, but rather a minister of the Gospel, or a set of Gospel ministers, who will arise a little before the downfall of Babylon, in the spiritual reign of Christ; though not the same with the angel of fire, Rev_ 14:18 as some have thought, because of his illustrious appearance, and the loudness of his voice; but the same with the angel, or third thundering voice in Rev_ 14:6 for not only the times of both agree, but the selfsame words are expressed by one as by the other; and this angel is distinct from him that showed John the preceding vision, and gave him the interpretation of it, and from all the seven angels that had the vials, and is described as follows: and first by the place from whence he came, John saw him
come down from heaven; denoting the suddenness of his appearance and cry; he came down at once, and cried out immediately; the subject of his cry, the destruction of Babylon, being what will be at an unawares; and also the commission and authority of the ministers signified by him, who will have their warrant from heaven to say what they will deliver; so that this likewise expresses the truth of their message, since both that and they come from heaven:
having great power; to do great work, to declare the fall of Babylon the great: or "having great authority"; being sent from the King of kings, in his name, as his ambassador, to proclaim what shortly will come to pass; an event of the greatest importance to the glory of God, the interest of Christ, and the comfort of his people:
and the earth was lightened with his glory; see Ezek 43:2 by which is meant the glorious Gospel of Christ, the light of which will at this then be very great: these ministers will run to and fro the earth, and knowledge will be increased, and the earth will be filled with it: the Arabic version reads, "with the splendour of his countenance"; and the Ethiopic version, "with the splendour of his countenance, and his glory"; see Is 60:1.
John Wesley
18:1 And I saw another angel coming down out of heaven - Termed another, with respect to him who "came down out of heaven," Rev_ 10:1. And the earth was enlightened with his glory - To make his coming more conspicuous. If such be the lustre of the servant, what images can display the majesty of the Lord, who has "thousand thousands" of those glorious attendants "ministering to him, and ten thousand times ten thousand standing before him?"
Robert Jamieson, A. R. Fausset and David Brown
18:1 BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KINGS AND MERCHANTS OF THE EARTH MOURN, WHILE THE SAINTS REJOICE AT HER FALL. (Rev. 18:1-24)
And--so Vulgate and ANDREAS. But A, B, Syriac, and Coptic omit "And."
power--Greek, "authority."
lightened--"illumined."
with--Greek, "owing to."
18:218:2: Եւ աղաղակեաց ՚ի ձայն մեծ՝ ասելով. Անկա՛ւ Բաբելոն մեծն, որ եղեա՛լ էր բնակութիւն դիւաց, եւ արգե՛լ ամենայն այսոց պղծոց, եւ բա՛նտ պահպանութեան ամենայն ոգւոց անսրբի՛ց եւ ատեցելոց[5295]: [5295] Ոմանք. Մեծ՝ ասել. Անկաւ Բաբելովնն մեծ։ Ուր Ոսկան. Անկաւ անկաւ Բաբիլ՛՛։
2 Նա աղաղակեց բարձր ձայնով եւ ասաց. «Ընկա՜ւ մեծն Բաբելոնը, որ եղել էր բնակավայր դեւերի, արգելանոց ամէն տեսակ պիղծ ոգիների ու ամուր բանտ ամէն տեսակ անմաքուր եւ ատելի ոգիների[26],[26] Յունարէնը ոգիներ բառի փոխարէն ունի թռչուններ:
2 Ան զօրաւոր* ձայնով աղաղակեց՝ ըսելով. «Ինկա՛ւ, ինկա՜ւ մեծ Բաբելոնը եւ դեւերու բնակարան եղաւ ու բոլոր պիղծ ոգիներուն՝ արգելանոց եւ բոլոր պիղծ ու ատելի թռչուններուն՝ վանդակ.
Եւ աղաղակեաց ի ձայն մեծ` ասելով. [238]Անկաւ Բաբելոն մեծն, որ եղեալ էր`` բնակութիւն դիւաց եւ արգել ամենայն այսոց պղծոց, եւ բանտ պահպանութեան ամենայն [239]ոգւոց անսրբից եւ ատեցելոց:

18:2: Եւ աղաղակեաց ՚ի ձայն մեծ՝ ասելով. Անկա՛ւ Բաբելոն մեծն, որ եղեա՛լ էր բնակութիւն դիւաց, եւ արգե՛լ ամենայն այսոց պղծոց, եւ բա՛նտ պահպանութեան ամենայն ոգւոց անսրբի՛ց եւ ատեցելոց[5295]:
[5295] Ոմանք. Մեծ՝ ասել. Անկաւ Բաբելովնն մեծ։ Ուր Ոսկան. Անկաւ անկաւ Բաբիլ՛՛։
2 Նա աղաղակեց բարձր ձայնով եւ ասաց. «Ընկա՜ւ մեծն Բաբելոնը, որ եղել էր բնակավայր դեւերի, արգելանոց ամէն տեսակ պիղծ ոգիների ու ամուր բանտ ամէն տեսակ անմաքուր եւ ատելի ոգիների[26],
[26] Յունարէնը ոգիներ բառի փոխարէն ունի թռչուններ:
2 Ան զօրաւոր* ձայնով աղաղակեց՝ ըսելով. «Ինկա՛ւ, ինկա՜ւ մեծ Բաբելոնը եւ դեւերու բնակարան եղաւ ու բոլոր պիղծ ոգիներուն՝ արգելանոց եւ բոլոր պիղծ ու ատելի թռչուններուն՝ վանդակ.
zohrab-1805▾ eastern-1994▾ western am▾
18:22: И воскликнул он сильно, громким голосом говоря: пал, пал Вавилон, великая [блудница], сделался жилищем бесов и пристанищем всякому нечистому духу, пристанищем всякой нечистой и отвратительной птице; ибо яростным вином блудодеяния своего она напоила все народы,
18:2  καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγων, ἔπεσεν, ἔπεσεν βαβυλὼν ἡ μεγάλη, καὶ ἐγένετο κατοικητήριον δαιμονίων καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου] καὶ μεμισημένου,
18:2. καὶ (And) ἔκραξεν (it-clamored-to) ἐν (in) ἰσχυρᾷ (unto-force-held) φωνῇ (unto-a-sound) λέγων (forthing," Ἔπεσεν , ( It-had-fallen ," ἔπεσεν ( it-had-fallen ," Βαβυλὼν ( a-Babulon ) ἡ ( the-one ) μεγάλη , ( great ,"καὶ (and) ἐγένετο ( it-had-became ) κατοικητήριον ( a-houser-downlet ) δαιμονίων ( of-daimonlets ) καὶ (and) φυλακὴ (a-guarding) παντὸς (of-all) πνεύματος (of-a-currenting-to) ἀκαθάρτου (of-un-cleansable) καὶ (and) φυλακὴ (a-guarding) παντὸς (of-all) ὀρνέου (of-an-en-birding) ἀκαθάρτου (of-un-cleansable) καὶ (and) μεμισὴμένου, (of-having-had-come-to-be-hated-unto,"
18:2. et exclamavit in forti voce dicens cecidit cecidit Babylon magna et facta est habitatio daemoniorum et custodia omnis spiritus inmundi et custodia omnis volucris inmundaeAnd he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird:
2. And he cried with a mighty voice, saying, Fallen, fallen is Babylon the great, and is become a habitation of devils, and a hold of every unclean spirit, and a hold of every unclean and hateful bird.
18:2. And he cried out with strength, saying: “Fallen, fallen is Babylon the great. And she has become the habitation of demons, and the keepsake of every unclean spirit, and the possession of every unclean and hateful flying thing.
18:2. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird:

2: И воскликнул он сильно, громким голосом говоря: пал, пал Вавилон, великая [блудница], сделался жилищем бесов и пристанищем всякому нечистому духу, пристанищем всякой нечистой и отвратительной птице; ибо яростным вином блудодеяния своего она напоила все народы,
18:2  καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγων, ἔπεσεν, ἔπεσεν βαβυλὼν ἡ μεγάλη, καὶ ἐγένετο κατοικητήριον δαιμονίων καὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου [καὶ φυλακὴ παντὸς θηρίου ἀκαθάρτου] καὶ μεμισημένου,
18:2. et exclamavit in forti voce dicens cecidit cecidit Babylon magna et facta est habitatio daemoniorum et custodia omnis spiritus inmundi et custodia omnis volucris inmundae
And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird:
18:2. And he cried out with strength, saying: “Fallen, fallen is Babylon the great. And she has become the habitation of demons, and the keepsake of every unclean spirit, and the possession of every unclean and hateful flying thing.
18:2. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:2: Babylon the great is fallen, is fallen - This is a quotation from Isa 21:9 : And he said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. This is applied by some to Rome pagan; by others to Rome papal; and by others to Jerusalem.
Is become - the hold of every foul spirit - See the parallel passages in the margin. The figures here point out the most complete destruction. A city utterly sacked and ruined, never to be rebuilt.
Albert Barnes: Notes on the Bible - 1834
18:2: And he cried mightily - Literally, "he cried with a strong great voice." See Rev 10:3.
Babylon the great is fallen, is fallen - See the notes on Rev 14:8. The proclamation here is substantially the same as in that place, and no doubt the same thing is referred to.
And is become the habitation of devils - Of demons - in allusion to the common opinion that the demons inhabited abandoned cities, old ruins, and deserts. See the notes on Mat 12:43-45. The language here is taken from the description of Babylon in Isa 13:20-22; and for a full illustration of the meaning, see the notes on that passage.
And the hold of every foul spirit - φυλακὴ phulakē. A watch-post, station, haunt of such spirits - That is, they, as it were, kept guard there; were stationed there; haunted the place.
And a cage of every unclean and hateful bird - That is, they would resort there, and abide there as in a cage. The word translated "cage" is the same which is rendered "hold" - φυλακὴ phulakē. In Isa 13:21, it is said, "and owls shall dwell there"; and in Isa 14:23, it is said that it would be a "possession for the bittern." The idea is that of utter desolation; and the meaning here is, that spiritual Babylon - papal Rome Rev 14:8 - will be reduced to a state of utter desolation resembling that of the real Babylon. It is not necessary to suppose this of the city of Rome itself - for that is not the object of the representation. It is the papacy, represented under the image of the city, and having its seat there. That is to be destroyed as utterly as was Babylon of old; that will become as odious, and loathsome, and detestable as the literal Babylon, the abode of monsters is.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: cried: Rev 1:15, Rev 5:2, Rev 10:3, Rev 14:15; Jer 25:30; Joe 3:16
Babylon: Rev 18:10, Rev 18:21, Rev 14:8, Rev 16:19, Rev 17:5, Rev 17:18; Isa 13:19, Isa 21:9; Jer 51:8, Jer 51:60-64
become: Lev 11:13-19; Isa 13:20-22, Isa 14:23, Isa 21:8, Isa 34:11-15; Jer 50:39, Jer 50:40; Jer 51:37; Mar 5:3-5; Luk 8:27, Luk 8:28
Geneva 1599
18:2 (3) And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
(3) The prediction of her ruin, containing both the fall of Babylon, in this verse, and the cause of it uttered by way of allegory concerning her spiritual and carnal wickedness, that is, her most great impiety and injustice, in (Rev_ 18:3). Her fall is first declared by the angel, and then the greatness of it is shown here, by the events when he says it shall be the seat and habitation of devils, of wild beasts, and of cursed souls, as in (Is 13:21) and often elsewhere.
John Gill
18:2 And he cried mightily with a strong voice,.... Which shows not only the vehemence and affection of the ministers of the word, who will publish what follows, but the greatness and importance of it; and this loud voice may be, as for the sake of the whole church in general, that all may bear, so for the sake of those of the Lord's people in particular, that will be in Babylon at this time; and it may have regard to that deep sleep and spirit of slumber that Babylon itself will be in, which, notwithstanding this loud cry, will remain insensible of its ruin till it comes upon her, as was the case of old Babylon, Jer 51:39,
saying, Babylon the great is fallen, is fallen: the whole world is not designed by Babylon, for it is distinguished from all nations in the following verse; nor Babylon in Chaldea, which was fallen long before John saw this vision, but Rome Papal; See Gill on Rev_ 14:8 so the woman is called in Rev_ 17:5 who sits on seven mountains, and is that great city, the city of Rome, that reigns over the kings of the earth, Rev_ 18:9 this is said to be fallen, because, in a very little time after this declaration, it will fall; for as yet it was not destroyed, since after this the Lord's people are called upon to come out of her, and are bid to reward her double; and it is declared, that her plagues, should come in one day, and she should be burnt with fire; and an angel after this throws a millstone into the sea, saying, that so should Babylon be thrown down, Rev_ 18:4 and it is repeated to denote the certainty and utter destruction of her: and which is more fully expressed by what follows,
and is become the habitation of devils; as old Babylon was of satyrs, Is 13:21 demons, which appeared in a hairy form, like goats, and the word is rendered devils in Lev 17:7 and the inhabitants of Rome now are no other; the pope and his cardinals, the priests, Jesuits, monks, and friars, are the spirits of devils, and their doctrines the doctrines of devils; see Rev_ 16:14
and the hold of every foul spirit: devils are frequently called unclean spirits, and these appear in desert and desolate places, Mt 12:43 where they are either of choice, or rather are obliged to it; and so the word translated "hold" signifies a prison, or place of confinement; and such as are comparable to unclean spirits now haunt and abound in Rome, and its territories; see Rev_ 16:13
and a cage of every unclean and hateful bird; such, as vultures, kites, owls, &c. which generally reside in desolate and uninhabited places; the Alexandrian copy, the Syriac and Ethiopic versions, add, "and the hold", or "seat of every unclean and hateful beast"; and so the desolation of old Babylon is described by wild beasts and doleful creatures dwelling in it, Is 13:21. Some consider all this as a reason of the destruction of Babylon or Rome, because it now is the residence of persons comparable to devils, foul spirits, hateful birds, and beasts of prey; but this account rather describes its state and case in which it will be after its ruin, being never more to be inhabited by men, in allusion to old Babylon, Is 13:19.
John Wesley
18:2 And he cried, Babylon is fallen - This fall was mentioned before, Rev_ 14:8; but is now declared at large. And is become an habitation - A free abode. Of devils, and an hold - A prison. Of every unclean spirit - Perhaps confined there where they had once practised all uncleanness, till the judgment of the great day. How many horrid inhabitants hath desolate Babylon! of invisible beings, devils, and unclean spirits; of visible, every unclean beast, every filthy and hateful bird. Suppose, then, Babylon to mean heathen Rome; what have the Romanists gained, seeing from the time of that destruction, which they say is past, these are to be its only inhabitants for ever.
Robert Jamieson, A. R. Fausset and David Brown
18:2 mightily . . . strong--not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice."
is fallen, is fallen--so A, Vulgate, Syriac, and ANDREAS. But B and Coptic omit the second "is fallen" (Is 21:9; Jer 51:8). This phrase is here prophetical of her fall, still future, as Rev_ 18:4 proves.
devils--Greek, "demons."
the hold--a keep or prison.
18:318:3: Վասն զի ՚ի բարկութենէ գինւոյ պոռնկութեան նորա արբին ամենայն ազգք եւ թագաւորք երկրի՝ որ ընդ նմա պոռնկեցան. եւ վաճառականք երկրի՝ ՚ի նորա զօրութեանն յօրանալոյ մեծացան:
3 քանի որ նրա կատաղի պոռնկութեան գինուց հարբեցին բոլոր ազգերը եւ երկրի թագաւորները, որոնք պոռնկութիւն արեցին նրա հետ: Եւ երկրի վաճառականները հարստացան նրա անչափ զեխութիւնից»:
3 Վասն զի անոր կատաղի պոռնկութեան գինիէն խմեցին բոլոր ազգերը ու երկրին թագաւորները անոր հետ պոռնկացան եւ երկրին վաճառականները անոր չափազանց զեղխութենէն հարստացան»։
Վասն զի ի բարկութենէ գինւոյ պոռնկութեան նորա արբին ամենայն ազգք, եւ թագաւորք երկրի [240]որ ընդ նմա պոռնկեցան. եւ վաճառականք երկրի ի նորա զօրութեանն յօրանալոյ մեծացան:

18:3: Վասն զի ՚ի բարկութենէ գինւոյ պոռնկութեան նորա արբին ամենայն ազգք եւ թագաւորք երկրի՝ որ ընդ նմա պոռնկեցան. եւ վաճառականք երկրի՝ ՚ի նորա զօրութեանն յօրանալոյ մեծացան:
3 քանի որ նրա կատաղի պոռնկութեան գինուց հարբեցին բոլոր ազգերը եւ երկրի թագաւորները, որոնք պոռնկութիւն արեցին նրա հետ: Եւ երկրի վաճառականները հարստացան նրա անչափ զեխութիւնից»:
3 Վասն զի անոր կատաղի պոռնկութեան գինիէն խմեցին բոլոր ազգերը ու երկրին թագաւորները անոր հետ պոռնկացան եւ երկրին վաճառականները անոր չափազանց զեղխութենէն հարստացան»։
zohrab-1805▾ eastern-1994▾ western am▾
18:33: и цари земные любодействовали с нею, и купцы земные разбогатели от великой роскоши ее.
18:3  ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη, καὶ οἱ βασιλεῖς τῆς γῆς μετ᾽ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν.
18:3. ὅτι (to-which-a-one) ἐκ (out) [ τοῦ "[ of-the-one ) οἴνου ] ( of-a-wine ]"τοῦ (of-the-one) θυμοῦ (of-a-passion) τῆς (of-the-one) πορνείας (of-a-harloting-of) αὐτῆς (of-it) πέπτωκαν ( they-hath-had-come-to-fall ," πάντα ( all ) τὰ ( the-one ) ἔθνη , ( nations ) καὶ ( and ) οἱ ( the-ones ) βασιλεῖς ( rulers-of ) τῆς ( of-the-one ) γῆς ( of-a-soil ) μετ' ( with ) αὐτῆς ( of-it ) ἐπόρνευσαν , ( they-harloted-of ,"καὶ (and) οἱ (the-ones) ἔμποροι (traversers-in) τῆς (of-the-one) γῆς (of-a-soil) ἐκ (out) τῆς (of-the-one) δυνάμεως (of-an-ability) τοῦ (of-the-one) στρήνους (of-a-striving) αὐτῆς (of-it) ἐπλούτησαν. (they-wealthed-unto)
18:3. quia de ira fornicationis eius biberunt omnes gentes et reges terrae cum illa fornicati sunt et mercatores terrae de virtute deliciarum eius divites facti suntBecause all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies.
3. For by the wine of the wrath of her fornication all the nations are fallen; and the kings of the earth committed fornication with her, and the merchants of the earth waxed rich by the power of her wantonness.
18:3. For all the nations have imbibed the wine of the wrath of her fornication. And the kings of the earth have fornicated with her. And the merchants of the earth have become wealthy by the power of her pleasures.”
18:3. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies:

3: и цари земные любодействовали с нею, и купцы земные разбогатели от великой роскоши ее.
18:3  ὅτι ἐκ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς πέπωκαν πάντα τὰ ἔθνη, καὶ οἱ βασιλεῖς τῆς γῆς μετ᾽ αὐτῆς ἐπόρνευσαν, καὶ οἱ ἔμποροι τῆς γῆς ἐκ τῆς δυνάμεως τοῦ στρήνους αὐτῆς ἐπλούτησαν.
18:3. quia de ira fornicationis eius biberunt omnes gentes et reges terrae cum illa fornicati sunt et mercatores terrae de virtute deliciarum eius divites facti sunt
Because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies.
18:3. For all the nations have imbibed the wine of the wrath of her fornication. And the kings of the earth have fornicated with her. And the merchants of the earth have become wealthy by the power of her pleasures.”
18:3. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:3: The wine of the wrath - The punishment due to her transgressions, because they have partaken with her in her sins. See the note on Rev 14:8.
Albert Barnes: Notes on the Bible - 1834
18:3: For all nations have drunk of the wine of the wrath of her fornication - See the notes on Rev 14:8. This is given as a reason why this utter ruin had come upon her. She had beguiled and corrupted the nations of the earth, leading them into estrangement from God, and into pollution and sin. See the notes on Rev 9:20-21.
And the kings of the earth have committed fornication with her - Spiritual adultery; that is, she has been the means of seducing them from God and leading them into sinful practices.
And the merchants of the earth are waxed rich through the abundance of her delicacies - The word rendered "abundance" here, means commonly "power." It might here denote influence, though it may also mean number, quantity, wealth. Compare Rev 3:8, where the same word is used. The word rendered "delicacies" - στρῆνους strē nous - occurs nowhere else in the New Testament. It properly means rudeness, insolence, pride; and hence "Rev_el, riot, luxury." It may be rendered here properly as "luxury," or "proud voluptuousness"; and the reference is to such luxuries as are found commonly in a great, a frivolous, and a splendid city. These, of course, give rise to much traffic, and furnish employment to many merchants and sailors, who thus procure a livelihood, or become wealthy as the result of such traffic. Babylon - or papal Rome - is here represented under the image of such a luxurious city; and of course, when she falls, they who have thus been dependent on her, and who have been enriched by her, have occasion for mourning and lamentation. It is not necessary to expect to find a literal fulfillment of this, for it is emblematic and symbolical. The image of a great, rich, splendid, proud and luxurious city having been employed to denote that anti-Christian power, all that is said in this chapter follows, of course, on its fall. The general idea is, that she was doomed to utter desolation, and that all who were connected with her, far and near, would be involved in her ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: all: Rev 18:9, Rev 14:8, Rev 17:2; Jer 51:7
the merchants: Rev 18:11-17, Rev 18:23; Isa 47:15; Pe2 2:1-3
abundance: or, power, Pro 23:1-3
her delicacies: Jer 51:34; Lam 4:5; Luk 7:25
John Gill
18:3 For all nations have drunk of the wine of the wrath of her fornication,.... That is, all the nations of the Roman empire, the European nations, otherwise the Pagan and Mahometan nations have not; but these have, being made to drink by her, and made drunk therewith, that is, with her idolatries; See Gill on Rev_ 14:8.
And the kings of the earth have committed fornication with her; joined with her in her idolatrous worship and practices, and encouraged the same, and obliged their subjects to them in their dominions; See Gill on Rev_ 17:2.
And the merchants of the earth are waxed rich through the abundance of her delicacies; or "luxury"; which is not to be understood in a literal sense; though it is true that many merchants, in all ages, have enriched themselves by sending their commodities to Rome, where, through the vast consumption and luxuriousness of the place, they have bore a good price; but this is to be interpreted of spiritual merchants; these are such who do not merchandise by sea, but are land merchants, the merchants of the earth, and are said to be the great men of the earth, Rev_ 18:23 such as are equal to princes, lords, and nobles; such are the cardinals, archbishops, and bishops; though the inferior clergy of the Romish church, who are under these, may be included: to which may be added, that one part of their wares is said to be the souls of men, Rev_ 18:13 which plainly shows what sort of merchants these are; they are such who make merchandise of men, and pretend to sell them heaven, and the salvation of their souls; these are they that deal in pardons and indulgences, which they sell to ignorant people, and for a sum of money say Mass to fetch souls out of purgatory: all things have been saleable at Rome, crucifixes, priests, altars, temples, prayers, heaven, Christ, yea, God himself, as the poet Mantuan expresses it; and because of these idolatries, and wicked practices, Rome will be at last destroyed.
Robert Jamieson, A. R. Fausset and David Brown
18:3 drunk-- Rev_ 14:8, from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "(owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading though not supported by the oldest manuscripts. Babylon, the whore, is destroyed before the beast slays the two witnesses (Rev_ 11:7), and then the beast himself is destroyed.
the wine--so B, Syriac, and Coptic. But A, C, and Vulgate omit.
abundance--literally, "power."
delicacies--Greek, "luxury." See on Ti1 5:11, where the Greek verb "wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgences, idolatries, superstitions, worldly compromises, wherewith the harlot, that is, the apostate Church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle of Rome and the Greek church is not so.
18:418:4: Եւ լուա՛յ ձայն յերկնից զի ասէր. Ելէ՛ք ՚ի միջոյ դորա՝ ժողովո՛ւրդ իմ, զի մի՛ հաղորդ լիցիք մեղաց դորա, եւ մի՛ զհարուածս դորա ընդունիցիք[5296]. [5296] Առ ոմանս պակասի. Դորա, եւ մի՛ զհարուածս դորա ընդունիցիք։
4 Ապա երկնքից լսեցի մի ձայն, որ ասում էր. «Ելէ՛ք դրա միջից, ժողովո՛ւրդ իմ, որպէսզի մասնակից չլինէք դրա մեղքերին եւ չընդունէք դրա պատուհասները,
4 Ու երկնքէն ուրիշ ձայն մը լսեցի, որ կ’ըսէր. «Ելէ՛ք ատոր մէջէն, իմ ժողովուրդս, որպէս զի ատոր մեղքերուն հաղորդակից չըլլաք ու ատոր հարուածներէն բաժին չառնէք.
Եւ լուայ [241]ձայն յերկնից զի ասէր. Ելէք ի միջոյ դորա, ժողովուրդ իմ, զի մի՛ հաղորդ լինիցիք մեղաց դորա, եւ մի՛ [242]զհարուածս դորա ընդունիցիք:

18:4: Եւ լուա՛յ ձայն յերկնից զի ասէր. Ելէ՛ք ՚ի միջոյ դորա՝ ժողովո՛ւրդ իմ, զի մի՛ հաղորդ լիցիք մեղաց դորա, եւ մի՛ զհարուածս դորա ընդունիցիք[5296].
[5296] Առ ոմանս պակասի. Դորա, եւ մի՛ զհարուածս դորա ընդունիցիք։
4 Ապա երկնքից լսեցի մի ձայն, որ ասում էր. «Ելէ՛ք դրա միջից, ժողովո՛ւրդ իմ, որպէսզի մասնակից չլինէք դրա մեղքերին եւ չընդունէք դրա պատուհասները,
4 Ու երկնքէն ուրիշ ձայն մը լսեցի, որ կ’ըսէր. «Ելէ՛ք ատոր մէջէն, իմ ժողովուրդս, որպէս զի ատոր մեղքերուն հաղորդակից չըլլաք ու ատոր հարուածներէն բաժին չառնէք.
zohrab-1805▾ eastern-1994▾ western am▾
18:44: И услышал я иной голос с неба, говорящий: выйди от нее, народ Мой, чтобы не участвовать вам в грехах ее и не подвергнуться язвам ее;
18:4  καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν, ἐξέλθατε, ὁ λαός μου, ἐξ αὐτῆς, ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε·
18:4. Καὶ (And) ἤκουσα (I-heard) ἄλλην (to-other) φωνὴν (to-a-sound) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) λέγουσαν (to-forthing," ἐΞέλθατε , ( Ye-should-have-came-out ," ὁ ( the-one ) λαός ( a-people ) μου , ( of-me ," ἐξ ( out ) αὐτῆς , ( of-it ,"ἵνα (so) μὴ (lest) συνκοινωνήσητε (ye-might-have-en-commoned-together-unto) ταῖς (unto-the-ones) ἁμαρτίαις (unto-un-adjustings-along-unto) αὐτῆς, (of-it,"καὶ (and) ἐκ (out) τῶν (of-the-ones) πληγῶν (of-smitings) αὐτῆς (of-it) ἵνα (so) μὴ (lest) λάβητε: (ye-might-have-had-taken)
18:4. et audivi aliam vocem de caelo dicentem exite de illa populus meus ut ne participes sitis delictorum eius et de plagis eius non accipiatisAnd I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues.
4. And I heard another voice from heaven, saying, Come forth, my people, out of her, that ye have no fellowship with her sins, and that ye receive not of her plagues:
18:4. And I heard another voice from heaven, saying: “Go away from her, my people, so that you may not be participants in her pleasures, and so that you may not be recipients of her afflictions.
18:4. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues:

4: И услышал я иной голос с неба, говорящий: выйди от нее, народ Мой, чтобы не участвовать вам в грехах ее и не подвергнуться язвам ее;
18:4  καὶ ἤκουσα ἄλλην φωνὴν ἐκ τοῦ οὐρανοῦ λέγουσαν, ἐξέλθατε, ὁ λαός μου, ἐξ αὐτῆς, ἵνα μὴ συγκοινωνήσητε ταῖς ἁμαρτίαις αὐτῆς, καὶ ἐκ τῶν πληγῶν αὐτῆς ἵνα μὴ λάβητε·
18:4. et audivi aliam vocem de caelo dicentem exite de illa populus meus ut ne participes sitis delictorum eius et de plagis eius non accipiatis
And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues.
18:4. And I heard another voice from heaven, saying: “Go away from her, my people, so that you may not be participants in her pleasures, and so that you may not be recipients of her afflictions.
18:4. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
4: С 4: ст. начинается речь другого лица, под которым более правильно разуметь Самого Иисуса Христа, Который обращается от Своего имени к избранным христианам как к народу Своего Царства (ср. Исх 19:12). Повеление Господа: "выйди от нее, народ Мой" означает окончательное отделение общества избранных христиан последнего времени от нечестивого антихристианского общества. Кончилось долготерпение Божие и должно наступить время воздаяния. Бог вспомнил все неправды Вавилона, все его беззакония, они превзошли меру.
Adam Clarke: Commentary on the Bible - 1831
18:4: Come out of her, my people - These words appear to be taken from Isa 48:20; Jer 1:8; Jer 51:6, Jer 51:45. The poet Mantuanus expresses this thought well: -
Vivere qui sancte cupitis, discelite; Romae
Omnia quum liceant, non licet esse bonum.
"Ye who desire to live a godly life, depart; for, although all things are lawful at Rome, yet to be godly is unlawful.
Albert Barnes: Notes on the Bible - 1834
18:4: And I heard another voice from heaven - He does not say whether this was the voice of an angel, but the idea seems rather to be that it is the voice of God.
Come out of her, my people - The reasons for this, as immediately stated, are two:
(a) that they might not participate in her sins; and,
(b) that they might not be involved in the ruin that would come upon her.
The language seems to be derived from such passages in the Old Testament as the following: "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing," Isa 48:20. "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity," Jer 51:6. "My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord," Jer 51:45. Compare Jer 50:8.
That ye be not partakers of her sins - For the meaning of this expression, see the notes on Ti1 5:22. It is implied here that by remaining in Babylon they would lend their sanction to its sins by their presence, and would, in all probability, become contaminated by the influence around them. This is an universal truth in regard to iniquity, and hence it is the duty of those who would be pure to come out from the world, and to separate themselves from all the associations of evil.
And that ye receive not of her plagues - Of the punishment that was to come upon her - as they must certainly do if they remained in her. The judgment of God that was to come upon the guilty city would make no discrimination among those who were found there; and if they would escape these woes they must make their escape from her. As applicable to papal Rome, in view of her impending ruin, this means:
(a) that there might be found in her some who were the true people of God;
(b) that it was their duty to separate wholly from her - a command that will not only justify the Reformation, but which would have made a longer continuance in communion with the papacy, when her wickedness was fully seen, an act of guilt before God;
(c) that they who remain in such a communion cannot but be regarded as partaking of her sin; and,
(d) that if they remain, they must expect to be involved in the calamities that will come upon her. There never was any duty plainer than that of withdrawing from papal Rome; there never has been any act attended with more happy consequences than that by which the Protestant world separated itself foRev_er from the sins and the plagues of the papacy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: Come: Gen 19:12, Gen 19:13; Num 16:26, Num 16:27; Isa 48:20, Isa 52:11; Jer 50:8, Jer 51:6, Jer 51:45, Jer 51:50; Mat 24:15, Mat 24:16; Co2 6:17
partakers: Psa 50:18; Mat 23:30; Ti1 5:22; Jo2 1:11
Geneva 1599
18:4 (4) And I heard another voice from heaven, saying, (5) Come out of her, my people, that ye (6) be not partakers of her sins, and that ye receive not of her plagues.
(4) The second prediction, which is of the circumstances of the ruin of Babylon: of these there are two types: one going before it, as beforehand the godly are delivered, to the ninth verse (Rev_ 18:5-9): the other following on her ruin, namely the lamentation of the wicked, and rejoicing of the godly, to the twentieth verse (Rev_ 18:10-20). (5) Two circumstance going before the ruin, are commanded in this place: one is that the godly depart out of Babylon: as I mentioned in chapter twelve to have been done in time past, before the destruction of Jerusalem: this charge is given here and in the next verse. The other is, that every one of them occupy themselves in their own place, in executing the judgment of God, as it was commanded of the Levites in (Ex 32:27) and that they sanctify their hands to the Lord. (6) Of this commandment there are two causes: to avoid the contamination of sin and to shun the participation of those punishments that belong to it.
John Gill
18:4 And I heard another voice from heaven,.... Either of another, or of the same angel, or rather of God, or Christ himself, since the persons addressed are called his people:
saying, come out of her, my people; meaning either his elect ones, till now uncalled, being such whom God had chosen for his people, and were so by virtue of the covenant of grace, were given to Christ as his people, and were redeemed by him, though, till this call, in an unconverted state; or else such who had been secretly called by the grace of God, but had not made a public profession of the Gospel, nor bore an open testimony against the Romish idolatry; for as the Lord had a righteous Lot in Sodom, and saints where Satan's seat was, Rome Pagan, so he will have a people in Rome Papal, at the time when its destruction draws near; and these wilt be called out, not only in a spiritual sense, to quit the communion of the church, to forsake its idolatries, and not touch the unclean thing, separate themselves from her, and bear a testimony against her doctrines and worship, but in a literal sense, locally; they shall be bid to come out of her, as Lot was ordered to go out of Sodom before its burning, and the people of the Jews out of Babylon before the taking of it, Jer 50:8 to which reference is here had: and as the Christians were called out of Jerusalem before the destruction of it: this shows the particular knowledge the Lord has of his people, be they where they will, and the gracious care he takes of them, that they perish not with others; and that it is his will they should be a separate people from the rest of the world; and this call of his sufficiently justifies the Protestants in their separation from the church of Rome, and every separation from any apostate church;
that ye be not partakers of her sins: by conniving at them, or committing the same; and all such are partakers of them, and have fellowship with these unfruitful works of darkness, that are in the communion of that church; and those that dwell at Rome are in great danger of being so, and cannot well avoid it: yea, even those that only go to see it, and stay but for a time in it, and that not only through the strength and influence of example, but through the force of power and authority:
and that ye receive not of her plagues; or punishments; the seven last plagues, which belong to her, the vials of which will be poured out upon one or other of the antichristian states, and the fifth particularly will fall upon Rome, the seat of the beast, and is what is here referred to.
John Wesley
18:4 And I heard another voice - Of Christ, whose people, secretly scattered even there, are warned of her approaching destruction. That ye be not partakers of her sins - That is, of the fruits of them. What a remarkable providence it was that the Revelation was printed in the midst of Spain, in the great Polyglot Bible, before the Reformation! Else how much easier had it been for the Papists to reject the whole book, than it is to evade these striking parts of it.
Robert Jamieson, A. R. Fausset and David Brown
18:4 Come out of her, my people--quoted from Jer 50:8; Jer 51:6, Jer 51:45. Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [AUBERLEN]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [HAHN in AUBERLEN]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming (Rev_ 20:4; Lk 21:28).
be not partakers--Greek, "have no fellowship with her sins."
that ye receive not of her plagues--as Lot's wife, by lingering too near the polluted and doomed city.
18:518:5: զի հասի՛ն կցեցա՛ն մեղք դորա մինչեւ յերկինս. եւ յիշեա՛ց Աստուած զամպարշտութիւնս դորա[5297]: [5297] Ոսկան. Քանզի հասին մեղք նորա մին՛՛... եւ յիշեաց Տէր զանօրէնութիւնս նորա։
5 քանի որ դրա մեղքերը դիզուեցին հասան մինչեւ երկինք: Աստուած յիշեց դրա ամբարիշտ արարքները:
5 Վասն զի ատոր մեղքերը մինչեւ երկինք հասան ու Աստուած ատոր անիրաւութիւնները յիշեց։
զի հասին կցեցան մեղք դորա մինչեւ յերկինս. եւ յիշեաց Աստուած զամպարշտութիւնս դորա:

18:5: զի հասի՛ն կցեցա՛ն մեղք դորա մինչեւ յերկինս. եւ յիշեա՛ց Աստուած զամպարշտութիւնս դորա[5297]:
[5297] Ոսկան. Քանզի հասին մեղք նորա մին՛՛... եւ յիշեաց Տէր զանօրէնութիւնս նորա։
5 քանի որ դրա մեղքերը դիզուեցին հասան մինչեւ երկինք: Աստուած յիշեց դրա ամբարիշտ արարքները:
5 Վասն զի ատոր մեղքերը մինչեւ երկինք հասան ու Աստուած ատոր անիրաւութիւնները յիշեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:55: ибо грехи ее дошли до неба, и Бог воспомянул неправды ее.
18:5  ὅτι ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, καὶ ἐμνημόνευσεν ὁ θεὸς τὰ ἀδικήματα αὐτῆς.
18:5. ὅτι ( to-which-a-one ) ἐκολλήθησαν ( they-were-cohered-unto ) αὐτῆς ( of-it ) αἱ (the-ones) ἁμαρτίαι (un-adjustings-along-unto) ἄχρι ( unto-whilst ) τοῦ ( of-the-one ) οὐρανοῦ , ( of-a-sky ,"καὶ (and) ἐμνημόνευσεν (it-remembered-of,"ὁ (the-one) θεὸς (a-Deity,"τὰ (to-the-ones) ἀδικήματα (to-un-coursings-to) αὐτῆς. (of-it)
18:5. quoniam pervenerunt peccata eius usque ad caelum et recordatus est Deus iniquitatum eiusFor her sins have reached unto heaven: and the Lord hath remembered her iniquities.
5. for her sins have reached even unto heaven, and God hath remembered her iniquities.
18:5. For her sins have pierced through even to heaven, and the Lord has remembered her iniquities.
18:5. For her sins have reached unto heaven, and God hath remembered her iniquities.
For her sins have reached unto heaven, and God hath remembered her iniquities:

5: ибо грехи ее дошли до неба, и Бог воспомянул неправды ее.
18:5  ὅτι ἐκολλήθησαν αὐτῆς αἱ ἁμαρτίαι ἄχρι τοῦ οὐρανοῦ, καὶ ἐμνημόνευσεν ὁ θεὸς τὰ ἀδικήματα αὐτῆς.
18:5. quoniam pervenerunt peccata eius usque ad caelum et recordatus est Deus iniquitatum eius
For her sins have reached unto heaven: and the Lord hath remembered her iniquities.
18:5. For her sins have pierced through even to heaven, and the Lord has remembered her iniquities.
18:5. For her sins have reached unto heaven, and God hath remembered her iniquities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:5: Her sins have reached unto heaven - They are become so great and enormous that the long-suffering of God must give place to his justice.
Albert Barnes: Notes on the Bible - 1834
18:5: For her sins have reached unto heaven - So in Jer 51:9, speaking of Babylon, it is said, "For her judgment reacheth unto heaven, and is lifted up even to the skies." The meaning is not that the sins of this mystical Babylon were like a mass or pile so high as to reach to heaven, but that it had become so prominent as to attract the attention of God. Compare Gen 4:10, "The voice of thy brother's blood crieth unto me from the ground." See also Gen 18:20.
And God hath remembered her iniquities - He had seemed to forget them, or not to notice them, but now he acted as if they had come to his recollection. See the notes on Rev 16:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: reached: Gen 18:20, Gen 18:21; Ch2 28:9; Ezr 9:6; Jer 51:9; Jon 1:2
and: Rev 16:19
Geneva 1599
18:5 For her sins have (a) reached unto heaven, and God hath remembered her iniquities.
(a) He uses a word which signifies the following of sins one after another, and rising one of another in such sort, that they grow at length to such a heap, that they come up even to heaven.
John Gill
18:5 For her sins have reached unto heaven,.... Or "have followed unto heaven"; one after another, in one age after another, until they have been as it were heaped up together, and have reached the heavens; the phrase denotes the multitude of them, God's knowledge and notice of them, and the cry of them to him; see Gen 18:20 the Alexandrian copy and Complutensian edition read, "have cleaved", or "glued", and so the Syriac and Arabic versions seem to have read; her sins were as it were soldered together, and stuck fast to her, and being joined and linked together, made a long chain, and reached to heaven, and cleaved to that, and cried for vengeance:
and God hath remembered her iniquities; and is about to punish her for them; for as forgiveness of sin is signified by a non-remembrance of it, so punishment of sin by a remembrance of it, and of the persons that commit it; see Rev_ 16:19.
John Wesley
18:5 Even to heaven - An expression which implies the highest guilt.
Robert Jamieson, A. R. Fausset and David Brown
18:5 her sins--as a great heap.
reached--Greek, "reached so far as to come into close contact with, and to cleave unto."
18:618:6: Եւ հատուցանէ՛ դմա՝ որպէս եւ հատոյցն մեզ, եւ առցէ դա երկպատիկ ըստ գործոց իւրոց. եւ զբաժակն որով խառնեացն՝ խառնեցէ՛ք դմա կրկին:
6 Եւ նա պիտի հատուցի դրան, ինչպէս որ մեզ հատուցեց: Եւ դա կրկնակին պիտի ստանայ իր գործերի փոխարէն: Եւ դուք կրկնակի՛ խառնեցէք նրա համար այն բաժակը, որի մէջ դա խառնեց ձեզ համար:
6 Հատուցանեցէք ատոր՝ ինչպէս ինք հատուցանեց* ու իր գործերուն համեմատ կրկնապատիկ փոխարինեցէք ատոր։ Այն գաւաթը որ ինք լեցուց՝ կրկնապատիկ լեցուցէք իրեն։
[243]Եւ հատուցանէ`` դմա որպէս եւ հատոյցն [244]մեզ. եւ [245]առցէ դա`` երկպատիկ ըստ գործոց իւրոց. եւ զբաժակն որով խառնեացն` խառնեցէք դմա կրկին:

18:6: Եւ հատուցանէ՛ դմա՝ որպէս եւ հատոյցն մեզ, եւ առցէ դա երկպատիկ ըստ գործոց իւրոց. եւ զբաժակն որով խառնեացն՝ խառնեցէ՛ք դմա կրկին:
6 Եւ նա պիտի հատուցի դրան, ինչպէս որ մեզ հատուցեց: Եւ դա կրկնակին պիտի ստանայ իր գործերի փոխարէն: Եւ դուք կրկնակի՛ խառնեցէք նրա համար այն բաժակը, որի մէջ դա խառնեց ձեզ համար:
6 Հատուցանեցէք ատոր՝ ինչպէս ինք հատուցանեց* ու իր գործերուն համեմատ կրկնապատիկ փոխարինեցէք ատոր։ Այն գաւաթը որ ինք լեցուց՝ կրկնապատիկ լեցուցէք իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:66: Воздайте ей так, как и она воздала вам, и вдвое воздайте ей по делам ее; в чаше, в которой она приготовляла вам вино, приготовьте ей вдвое.
18:6  ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν, καὶ διπλώσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς· ἐν τῶ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν·
18:6. ἀπόδοτε ( Ye-should-have-had-given-off ) αὐτῇ ( unto-it ) ὡς ( as ) καὶ ( and ) αὐτὴ ( it ) ἀπέδωκεν , ( it-gave-off ,"καὶ (and) διπλώσατε (ye-should-have-en-two-folded) [τὰ] "[to-the-ones]" διπλᾶ ( to-two-fold ) κατὰ ( down ) τὰ ( to-the-ones ) ἔργα ( to-works ) αὐτῆς : ( of-it ) ἐν (in) τῷ (unto-the-one) ποτηρίῳ (unto-a-drinkerlet) ᾧ (unto-which) ἐκέρασεν (it-en-mixed,"κεράσατε (ye-should-have-en-mixed) αὐτῇ (unto-it) διπλοῦν: (to-two-fold)
18:6. reddite illi sicut ipsa reddidit et duplicate duplicia secundum opera eius in poculo quo miscuit miscite illi duplumRender to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her.
6. Render unto her even as she rendered, and double the double according to her works: in the cup which she mingled, mingle unto her double.
18:6. Render to her, as she has also rendered to you. And repay her doubly, according to her works. Mix for her a double portion, in the cup with which she mixed.
18:6. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.
Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double:

6: Воздайте ей так, как и она воздала вам, и вдвое воздайте ей по делам ее; в чаше, в которой она приготовляла вам вино, приготовьте ей вдвое.
18:6  ἀπόδοτε αὐτῇ ὡς καὶ αὐτὴ ἀπέδωκεν, καὶ διπλώσατε τὰ διπλᾶ κατὰ τὰ ἔργα αὐτῆς· ἐν τῶ ποτηρίῳ ᾧ ἐκέρασεν κεράσατε αὐτῇ διπλοῦν·
18:6. reddite illi sicut ipsa reddidit et duplicate duplicia secundum opera eius in poculo quo miscuit miscite illi duplum
Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her.
18:6. Render to her, as she has also rendered to you. And repay her doubly, according to her works. Mix for her a double portion, in the cup with which she mixed.
18:6. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
6: "Воздайте ей" - это приказание от того же лица, которому принадлежит и голос 4: ст., но к другому субъекту. Этими исполнителями Бож. повеления, очевидно, являются те самые цари, которые были назначены исполнителями Бож. воли относительно суда над Вавилоном. Им повелевается воздать, отплатить Вавилону, как и он воздавал "вам", ибо от его развращенной жизни, от его насилий страдали не только избранные христиане, гонимые и преследуемые, но даже и сами нечестивые цари и народы. Сильного двойного наказания, страдания Вавилон вполне заслужил своим крайним нечестием, своим развращающим примером и влиянием. Его виновность обнаружилась собственно в том, что он поил народы вином своего блудодеяния (XIV:4; XVII:2, 4).
Adam Clarke: Commentary on the Bible - 1831
18:6: Reward her even as she rewarded you - These words are a prophetic declaration of what shall take place: God will deal with her as she dealt with others.
Albert Barnes: Notes on the Bible - 1834
18:6: Reward her even as she rewarded you - It is not said to whom this command is addressed, but it would seem to be to those who had been persecuted and wronged. Applied to mystical Babylon - papal Rome - it would seem to be a call on the nations that had been so long under her sway, and among whom, from time to time, so much blood had been shed by her, to arise now in their might, and to inflict deserved vengeance. See the notes on Rev 17:16-17.
And double unto her double according to her works - That is, bring upon her double the amount of calamity which she has brought upon others; take ample vengeance upon her. Compare for similar language, Isa 40:2, "She hath received of the Lord's hand double for all her sins." "For your shame ye shall have double," Isa 61:7.
In the cup which she hath filled - To bring wrath on others. See the notes at Rev 14:8.
Fill to her double - Let her drink abundantly of the wine of the wrath of God - double what she has dealt out to others. That is, either let the quantity administered to her be doubled, or let the ingredients in the cup be doubled in intensity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: Reward: Rev 13:10, Rev 16:5, Rev 16:6; Exo 21:23-25; Psa 137:8; Jer 50:15, Jer 50:29, Jer 51:24, Jer 51:49; Ti2 4:14
double unto: Isa 40:2, Isa 61:7; Jer 16:18, Jer 17:18; Zac 9:12
the cup: Rev 14:10, Rev 16:19, Rev 17:2, Rev 17:4
Geneva 1599
18:6 (7) Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.
(7) The provocation of the godly, and the commandment of executing the judgment of God, stand on three causes which are here expressed: the unjust wickedness of the whore of Babylon, in this verse, her cursed pride opposing itself against God, which is the fountain of all evil actions, (Rev_ 18:7) and her most just damnation by the sentence of God, (Rev_ 18:8).
John Gill
18:6 Reward her even as she rewarded you,.... This is spoken to the people of God, who are before called out of Babylon; and the chief of them are the seven angels with the seven last plagues of the wrath of God, and the same with the ten kings that will burn the whore with fire; these are called upon to take vengeance, by way of retaliation, for what she had done to them, in allusion to what is said of old Babylon, Jer 1:15 and must be understood not of what she will have done to them personally, but to their predecessors in the faith of Christ in former ages; that as she had hated them, and made war with them, so now they should hate her, and make war with her; and as she had stripped them naked of their clothes, and spoiled them of their worldly goods and substance, so now they should strip her naked of her harlot's attire, of her gold, silver, and precious stones, and make her and her territories desolate; and as she has burnt many of the precious saints in the flames, as here in England, and elsewhere, so now they shall utterly burn her with fire; and as she has shed the blood of the righteous, and drank it, and been drunk with it, they shall give her blood to drink; and as she hath killed multitudes with the sword, so now shall they kill her and her children; see Rev_ 13:12 nor is this contrary to the doctrine of Christ and his apostles, and the spirit of Christianity, which will not admit of revenge, Mt 5:38 Rom 12:17 since this will not be private, but public revenge, inflicted by Christian princes and magistrates, who are ministers of God, and revengers to execute wrath on them that do evil:
and double unto her double according to her works: the meaning is not to inflict upon her a punishment doubly greater than her sins, for this would be contrary to the justice of God; nor does ever God punish men in this life more, but less, than their iniquities deserve; nor can any temporal punishment be doubly greater than sin, which deserves eternal death; and with this she will be punished hereafter, and therefore will not have her full punishment now, and much less a greater than her sins required; to which may be added, that this will be according to her works, her wicked works, and therefore will not exceed the demerit of her sins: but the sense is, that if it was possible to be done, they should use her with double severity to that she had used them with; seeing her sins deserved a severer treatment than even they had had from her; the phrase signifies an abundant and utter destruction, a punishment which was suitable and sufficient; see Is 40:2 and it suggests that they should not spare her, nor pity her, but use her with the greatest severity imaginable, it being not possible to exceed her due deserts, or what her works required:
in the cup which he hath filled, fill to her double: not in the cup of her abominations, her errors, idolatries, and wickedness; but in the cup of afflictions and trouble, which she wrung out to the people of God, in that give her double portion: the sense is the same as before.
John Wesley
18:6 Reward her - This God speaks to the executioners of his vengeance. Even as she hath rewarded - Others; in particular, the saints of God. And give her double - This, according to the Hebrew idiom, implies only a full retaliation.
Robert Jamieson, A. R. Fausset and David Brown
18:6 Addressed to the executioners of God's wrath.
Reward--Greek, "repay."
she rewarded--English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived."
double--of sorrow. Contrast with this the double of joy which Jerusalem shall receive for her past suffering (Is 61:7; Zech 9:12); even as she has received double punishment for her sins (Is 40:2).
unto her--So Syriac, Coptic, and ANDREAS. A, B, and C omit it.
in the cup-- (Rev_ 18:3; Rev_ 14:8; Rev_ 17:4).
filled--literally "mixed."
fill to her double--of the Lord's cup of wrath.
18:718:7: Եւ որչափ փառաւորեաց զինքն եւ խայտաց, այնչափ հատուցէ՛ք դմա սուգ. զի ՚ի սրտի իւրում ասէր՝ թէ յամենայն ժամ նստայց ես թագուհի՝ եւ այրի՛ ո՛չ եւս եղէց[5298]։ [5298] ՚Ի լուս՛՛. Եւ խայտայ, այնչափ հատուցէք դմա։ Ոսկան յաւելու. Ոչ եւս եղէց. եւ զսուգ ոչ տեսից։
7 Որչափ փառաւորեց ինքն իրեն եւ ապրեց զեխութեամբ, այդչափ դրան սո՛ւգ հատուցեցէք, քանի որ իր սրտում ասում էր. «Միշտ նստած եմ որպէս թագուհի եւ երբեք այրի չեմ»:
7 Որչափ որ փառաւորեց զինք եւ զեղխութեամբ ապրեցաւ, այնչափ ալ տանջանք եւ սուգ հատուցանեցէք անոր. վասն զի իր սրտին մէջ կ’ըսէ. ‘Ես թագուհի եմ, որբեւայրի չեմ ու բնաւ սուգ պիտի չտեսնեմ’։
Որչափ փառաւորեաց զինքն եւ խայտաց, այնչափ հատուցէք դմա [246]սուգ. զի ի սրտի իւրում ասէր թէ` Յամենայն ժամ նստայց ես թագուհի, եւ այրի ոչ եւս եղէց[247]:

18:7: Եւ որչափ փառաւորեաց զինքն եւ խայտաց, այնչափ հատուցէ՛ք դմա սուգ. զի ՚ի սրտի իւրում ասէր՝ թէ յամենայն ժամ նստայց ես թագուհի՝ եւ այրի՛ ո՛չ եւս եղէց[5298]։
[5298] ՚Ի լուս՛՛. Եւ խայտայ, այնչափ հատուցէք դմա։ Ոսկան յաւելու. Ոչ եւս եղէց. եւ զսուգ ոչ տեսից։
7 Որչափ փառաւորեց ինքն իրեն եւ ապրեց զեխութեամբ, այդչափ դրան սո՛ւգ հատուցեցէք, քանի որ իր սրտում ասում էր. «Միշտ նստած եմ որպէս թագուհի եւ երբեք այրի չեմ»:
7 Որչափ որ փառաւորեց զինք եւ զեղխութեամբ ապրեցաւ, այնչափ ալ տանջանք եւ սուգ հատուցանեցէք անոր. վասն զի իր սրտին մէջ կ’ըսէ. ‘Ես թագուհի եմ, որբեւայրի չեմ ու բնաւ սուգ պիտի չտեսնեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:77: Сколько славилась она и роскошествовала, столько воздайте ей мучений и горестей. Ибо она говорит в сердце своем: 'сижу царицею, я не вдова и не увижу горести!'
18:7  ὅσα ἐδόξασεν αὐτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι κάθημαι βασίλισσα, καὶ χήρα οὐκ εἰμί, καὶ πένθος οὐ μὴ ἴδω·
18:7. ὅσα ( to-which-a-which ) ἐδόξασεν (it-reckoned-to) αὑτὴν (to-itself) καὶ (and) ἐστρηνίασεν, (it-strive-belonged-unto,"τοσοῦτον (to-the-one-which-the-one-this) δότε (ye-should-have-had-given) αὐτῇ (unto-it) βασανισμὸν (to-an-abrading-of) καὶ (and) πένθος. (to-a-mourning,"ὅτι (to-which-a-one) ἐν ( in ) τῇ ( unto-the-one ) καρδίᾳ ( unto-a-heart ) αὐτῆς ( of-it ) λέγει ( it-fortheth ) ὅτι ( to-which-a-one ," Κάθημαι ( I-sit-down ," βασίλισσα , ( a-ruleress ,"καὶ (and) χήρα ( bereaved ) οὐκ ( not ) εἰμί , ( I-be ," καὶ ( and ) πένθος ( to-a-mourning ) οὐ ( not ) μὴ ( lest ) ἴδω : ( I-might-have-had-seen )
18:7. quantum glorificavit se et in deliciis fuit tantum date illi tormentum et luctum quia in corde suo dicit sedeo regina et vidua non sum et luctum non videboAs much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. Because she saith in her heart: I sit a queen and am no widow: and sorrow I shall not see.
7. How much soever she glorified herself, and waxed wanton, so much give her of torment and mourning: for she saith in her heart, I sit a queen, and am no widow, and shall in no wise see mourning.
18:7. As much as she has glorified herself and lived in pleasure, so much so give to her torment and grief. For in her heart, she has said: ‘I am enthroned as queen,’ and, ‘I am not a widow,’ and, ‘I shall not see sorrow.’
18:7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow:

7: Сколько славилась она и роскошествовала, столько воздайте ей мучений и горестей. Ибо она говорит в сердце своем: 'сижу царицею, я не вдова и не увижу горести!'
18:7  ὅσα ἐδόξασεν αὐτὴν καὶ ἐστρηνίασεν, τοσοῦτον δότε αὐτῇ βασανισμὸν καὶ πένθος. ὅτι ἐν τῇ καρδίᾳ αὐτῆς λέγει ὅτι κάθημαι βασίλισσα, καὶ χήρα οὐκ εἰμί, καὶ πένθος οὐ μὴ ἴδω·
18:7. quantum glorificavit se et in deliciis fuit tantum date illi tormentum et luctum quia in corde suo dicit sedeo regina et vidua non sum et luctum non videbo
As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. Because she saith in her heart: I sit a queen and am no widow: and sorrow I shall not see.
18:7. As much as she has glorified herself and lived in pleasure, so much so give to her torment and grief. For in her heart, she has said: ‘I am enthroned as queen,’ and, ‘I am not a widow,’ and, ‘I shall not see sorrow.’
18:7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Его прежняя гордость и самоуверенность, как столицы антихристианского царства, как действительной царицы, а не как вдовы, не имеющей мужа, царя, окажутся в совершенной противоположности с его внезапной гибелью. Он считал себя всесильным, вечным, но его постигнет гибель и постигнет внезапно, в один день, и одновременно обрушатся на него казни [Андрей Кесар, Kliefoth]. Чрез это и будет доказано, что силен Господь Бог, судящий его (ст. 8). О том впечатлении, которое будет произведено этими казнями, говорится в следующих стихах. Прежде всего восплачут цари, правители отдельных провинций и государств, составляющих единое антихристианское царство; для них особенно чувствительно будет опустошение столичного города. Но они только издали будут наблюдать за казнью и не осмелятся прийти на помощь и предотвратить гибель и только будут восклицать: горе, горе! Далее оплакивают разрушение купцы, которое само собою и непосредственно отзывается на их интересах, так как с мировым городом Вавилоном была тесно связана мировая торговля. Купцы так же, только издали, будут восклицать: горе, горе! Это горе и для купцов, ибо они не только потеряли рынок для своей торговли, но и сами находятся в страхе и опасности на самих себе испытать все те ужасы, которые уже постигли жителей Вавилона. - Мореплаватели, выражая свою скорбь по поводу разрушения Вавилона, посыпят даже на свои головы пепел в знак своей печали.
Adam Clarke: Commentary on the Bible - 1831
18:7: How much she hath glorified herself - By every act of transgression and sinful pampering of the body she has been preparing for herself a suitable and proportionate punishment.
Albert Barnes: Notes on the Bible - 1834
18:7: How much she hath glorified herself - Been proud, boastful, arrogant. This was true of ancient Babylon, that she was proud and haughty; and it has been no less true of mystical Babylon - papal Rome.
And lived deliciously - By as much as she has lived in luxury and dissoluteness, so let her suffer now. The word used here and rendered "lived deliciously" - ἐστρηνίασεν estrē niasen - is derived from the noun - στρῆνος strē nos - which is used in Rev 18:3, and rendered "delicacies." See the notes on that verse. It means properly, "to live strenuously, rudely," as in English, "to live hard"; and then to Rev_el, to live in luxury, riot, dissoluteness. No one can doubt the propriety of this as descriptive of ancient Babylon, and as little can its propriety be doubted as applied to papal Rome.
So much torment and sorrow give her - Let her punishment correspond with her sins. This is expressing substantially the same idea which occurs in the pRev_ious verse.
For she saith in her heart - This is the estimate which she forms of herself.
I sit a queen - Indicative of pride, and of an asserted claim to rule.
And am no widow - Am not in the condition of a widow - a state of depression, sorrow, and mourning. All this indicates security and self-confidence, a description in every way applicable to papal Rome.
And shall see no sorrow - This is indicative of a state where there was nothing feared, notwithstanding all the indications which existed of approaching calamity. In this state we may expect to find papal Rome, even when its last judgments are about to come upon it; in this state it has usually been; in this state it is now, notwithstanding all the indications that are abroad in the world that its power is waning, and that the period of its fall approaches.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: much she: Isa 22:12-14, Isa 47:1, Isa 47:2, Isa 47:7-9; Eze 28:2-10; Zep 2:15; Th2 2:4-8
I sit: Psa 45:9; Jer 13:18
no widow: Isa 47:7, Isa 47:8; Lam 1:1
Geneva 1599
18:7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith (b) in her heart, I sit a queen, and am (c) no widow, and shall (d) see no sorrow.
(b) With herself.
(c) I am full of people and mighty.
(d) I shall taste of none.
John Gill
18:7 How much she hath glorified herself,.... And acted the proud and haughty part in exalting herself above all emperors, kings, and princes, above all kingdoms and states, and also above all churches, assuming arrogant titles, and even blasphemous names; see Rev_ 13:1
and lived deliciously: in a very luxuriant manner, as the popes, cardinals, archbishops, bishops, priests, monks, and friars have done; some being clothed in purple and scarlet, and in gold and silver, and all living upon the fat of the land, and in rioting and drunkenness, in chambering and wantonness:
so much torment and sorrow give her: by pulling down her pride, which goes before a fall, than which nothing could more torment and afflict her; by stripping her of her fine clothes and rich apparel; and by taking away her fat benefices from her, which will cut her to the heart; and by burning her with fire, which will be very excruciating:
for she saith in her heart, I sit a queen; a lady of kingdoms, as in Is 47:5 to which the reference is; having a temporal power and authority over the kings of the earth, and a spiritual jurisdiction over all churches, apostate ones, being the mother of harlots; and her "sitting" as such, as it well agrees with the whore on many waters, and the woman on the scarlet coloured beast and seven mountains, who are all the same, and is very suitable to antichrist, who pretends to sit in Peter's chair, and does sit in the temple of God, as if he was God; so it is expressive of her empire and government over nations and churches, and of the continuance of it, as she imagines, see Is 46:7 and so the Ethiopic version renders it, "I shall reign always": to which she adds,
and am no widow; nor never shall be, as she flatters herself, see Is 47:8. Were she the true spouse of Christ, as she boasts herself, she indeed would be no widow, for Christ is an everlasting and never dying husband; but she is the whore of the kings of the earth, and though she fancies she shall be no widow, that is, bereft of people and power, see Lam 1:1 because she now sits on many waters, people, multitudes, and nations and tongues; yet ere long, like old Babylon, she will have no men in her, but will be inhabited by devils, foul spirits, and hateful birds:
and shall see no sorrow; through loss of children, power, and authority; see Is 47:8 but in this also she will be mistaken; her children will be killed with death, as is threatened to Jezebel, Rev_ 2:23 and her plagues shall come upon her at once: now these words may be considered either as spoken by her when in the height of her power and glory, as she was about three or four hundred years ago; or just before her destruction, which seems to be the case, and looks as if she would regain her power, and be in her former state before her utter ruin; See Gill on Rev_ 11:2.
John Wesley
18:7 As much as she hath glorified herself - By pride, and pomp, and arrogant boasting. And lived deliciously - In all kinds of elegance, luxury, and wantonness. So much torment give her - Proportioning the punishment to the sin. Because she saith in her heart - As did ancient Babylon, Is 47:8-9. I sit - Her usual style. Hence those expressions, "The chair, the see of Rome: he sat so many years." As a queen - Over many kings, "mistress of all churches; the supreme; the infallible; the only spouse of Christ; out of which there is no salvation." And am no widow - But the spouse of Christ. And shall see no sorrow - From the death of my children, or any other calamity; for God himself will defend "the church."
Robert Jamieson, A. R. Fausset and David Brown
18:7 How much--that is in proportion as.
lived deliciously--luxuriously: see on Rev_ 18:3, where the Greek is akin.
sorrow--Greek, "mourning," as for a dead husband.
I sit--so Vulgate. But A, B, and C prefix "that."
I . . . am no widow--for the world power is my husband and my supporter.
shall see no sorrow--Greek, "mourning." "I am seated (this long time) . . . I am no widow . . . I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [BENGEL]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by AMMIAN MARCELLIN [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [AUGUSTINE]. As the Jew's restoration did not take place till Babylon's fall, so R. KIMCHI on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.
18:818:8: Վասն այնորիկ ՚ի միում աւուր եկեսցեն ՚ի վերայ դորա հարուածք՝ մա՛հ, եւ սո՛ւգ, եւ սո՛վ, եւ ՚ի հո՛ւր այրեսցի. զի հզօ՛ր է Տէր Աստուած՝ որ դատեցաւն զդա[5299]. [5299] Ոմանք. Դատեցաւն զնա։
8 Դրա համար միայն մէկ օրում դրա վրայ պիտի հասնեն պատուհասներ՝ մահ, սուգ եւ սով. եւ դա պիտի այրուի կրակով, քանզի հզօր է Տէր Աստուածը, որ դատապարտեց դրան:
8 Անոր համար մէկ օրուան մէջ պիտի գան ատոր հարուածները՝ մահ ու սուգ եւ սով ու կրակով պիտի այրի. վասն զի հզօր է Տէր Աստուած, որ զանիկա դատեց։
Վասն այնորիկ ի միում աւուր եկեսցեն ի վերայ դորա հարուածք` մահ եւ սուգ եւ սով, եւ ի հուր այրեսցի. զի հզօր է Տէր Աստուած որ դատեցաւն զդա:

18:8: Վասն այնորիկ ՚ի միում աւուր եկեսցեն ՚ի վերայ դորա հարուածք՝ մա՛հ, եւ սո՛ւգ, եւ սո՛վ, եւ ՚ի հո՛ւր այրեսցի. զի հզօ՛ր է Տէր Աստուած՝ որ դատեցաւն զդա[5299].
[5299] Ոմանք. Դատեցաւն զնա։
8 Դրա համար միայն մէկ օրում դրա վրայ պիտի հասնեն պատուհասներ՝ մահ, սուգ եւ սով. եւ դա պիտի այրուի կրակով, քանզի հզօր է Տէր Աստուածը, որ դատապարտեց դրան:
8 Անոր համար մէկ օրուան մէջ պիտի գան ատոր հարուածները՝ մահ ու սուգ եւ սով ու կրակով պիտի այրի. վասն զի հզօր է Տէր Աստուած, որ զանիկա դատեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:88: За то в один день придут на нее казни, смерть и плач и голод, и будет сожжена огнем, потому что силен Господь Бог, судящий ее.
18:8  διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται· ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν.
18:8. διὰ (through) τοῦτο (to-the-one-this) ἐν ( in ) μιᾷ ( unto-one ) ἡμέρᾳ ( unto-a-day ) ἥξουσιν ( they-shall-arrive ,"αἱ (the-ones) πληγαὶ (smitings) αὐτῆς, (of-it,"θάνατος (a-death) καὶ (and) πένθος (a-mourning) καὶ (and) λιμός, (a-famine,"καὶ (and) ἐν (in) πυρὶ (unto-a-fire) κατακαυθήσεται: (it-shall-be-burned-down,"ὅτι (to-which-a-one) ἰσχυρὸς ( force-held ) [ Κύριος ] "[ Authority-belonged ]"ὁ (the-one) θεὸς (a-Deity) ὁ (the-one) κρίνας ( having-separated ) αὐτήν. (to-it)
18:8. ideo in una die venient plagae eius mors et luctus et fames et igni conburetur quia fortis est Deus qui iudicavit illamTherefore, shall her plagues come in one day, death and mourning and famine. And she shall be burnt with the fire: because God is strong, who shall judge her.
8. Therefore in one day shall her plagues come, death, and mourning, and famine; and she shall be utterly burned with fire; for strong is the Lord God which judged her.
18:8. For this reason, her afflictions shall arrive in one day: death and grief and famine. And she shall be burned with fire. For God, who will judge her, is strong.
18:8. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her:

8: За то в один день придут на нее казни, смерть и плач и голод, и будет сожжена огнем, потому что силен Господь Бог, судящий ее.
18:8  διὰ τοῦτο ἐν μιᾷ ἡμέρᾳ ἥξουσιν αἱ πληγαὶ αὐτῆς, θάνατος καὶ πένθος καὶ λιμός, καὶ ἐν πυρὶ κατακαυθήσεται· ὅτι ἰσχυρὸς κύριος ὁ θεὸς ὁ κρίνας αὐτήν.
18:8. ideo in una die venient plagae eius mors et luctus et fames et igni conburetur quia fortis est Deus qui iudicavit illam
Therefore, shall her plagues come in one day, death and mourning and famine. And she shall be burnt with the fire: because God is strong, who shall judge her.
18:8. For this reason, her afflictions shall arrive in one day: death and grief and famine. And she shall be burned with fire. For God, who will judge her, is strong.
18:8. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.
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Adam Clarke: Commentary on the Bible - 1831
18:8: Therefore shall her plagues come - Death, by the sword of her adversaries; mourning on account of the slaughter; and famine, the fruits of the field being destroyed by the hostile bands.
Utterly burned with fire - Of what city is this spoken? Rome pagan has never been thus treated; Alaric and Totilas burnt only some parts with fire. Rome papal has not been thus treated; but this is true of Jerusalem, and yet Jerusalem is not generally thought to be intended.
Albert Barnes: Notes on the Bible - 1834
18:8: Therefore - In consequence of her pride, arrogance, and luxury, and of the calamities that she has brought upon others.
Shall her plagues come in one day - They shall come in a time when she is living in ease and security; and they shall come at the same time - so that all these terrible judgments shall seem to be poured upon her at once.
Death - This expression, and those which follow, are designed to denote the same thing under different images. The general meaning is, that there would be utter and final destruction. It would be as if death should come and cut off the inhabitants.
And mourning - As there would be where many were cut off by death.
And famine - As if famine raged within the walls of a besieged city, or spread over a land,
And she shall be utterly burned with fire - As completely destroyed as if she were entirely burned up. The certain and complete destruction of that formidable anti-Christian power is predicted under a great variety of emphatic images. See Rev 14:10-11; Rev 16:17-21; Rev 17:9, Rev 17:16. Perhaps in this so frequent reference to a final destruction of that formidable anti-Christian power by fire, there may be more intended than merely a figurative representation of its final ruin. There is some degree of probability, at least, that Rome itself will be literally destroyed in this manner, and that it is in this way that God intends to put an end to the papal power, by destroying what has been so long the seat and the center of this authority. The extended pRev_alence of this belief, and the grounds for it, may be seen from the following remarks:
(1) It was an early opinion among the Jewish rabbies that Rome would be thus destroyed. Vitringa, on the Apocalypse, cites some opinions of this kind; the Jewish expectation being founded, as he says, on the passage in Isa 34:9, as Edom was supposed to mean Rome. "This chapter," says Kimchi, "points out the future destruction of Rome, here called Bozra, for Bozra was a great city of the Edomites." This is, indeed, worthless as a proof or an interpretation of Scripture, for it is a wholly unfounded interpretation; it is of value only as showing that somehow the Jews entertained this opinion.
(2) the same expectation was entertained among the early Christians. Thus Mr. Gibbon (vol. i. p. 263, ch. xv.), referring to the expectations of the glorious reign of the Messiah on the earth (compare the notes on Rev 14:8), says, speaking of Rome as the mystic Babylon, and of its anticipated destruction: "A regular series was prepared (in the minds of Christians) of all the moral and physical evils which can afflict a flourishing nation; intestine discord, and the invasion of the fiercest barbarians from the unknown regions of the north; pestilence and famine, comets and eclipses, earthquakes and inundations. All these were only so many preparatory and alarming signs of the great catastrophe of Rome, when the country of the Scipios and Caesars should be consumed by a flame from heaven, and the city of the seven hills, with her palaces, her temples, and her triumphal arches, should be buried in a vast lake of fire and brimstone." So even Gregory the Great, one of the most illustrious of the Roman pontiffs, himself says, acknowledging his belief in the truth of the tradition: Roma a Gentilibus non exterminabitur; sed tempestatibus, coruscis turbinibus, ac terrae motu, in se marcescet (Dial. Isa 2:15).
(3) whatever may be thought of these opinions and expectations, there is "some" foundation for the opinion in the nature of the case:
(a) The region is adapted to this. "It is not Aetna, the Lipari volcanic islands, Vesuvius, that alone offer visible indications of the physical adaptedness of Italy for such a catastrophe. The great Apennine mountain-chain is mainly volcanic in its character, and the country of Rome more especially is as strikingly so almost as that of Sodom itself." Thus the mineralogist Ferber, in his "Tour in Italy," says: "The road from Rome to Ostia is all volcanic ashes until within two miles of Ostia." "From Rome to Tivoli I went on fields and hills of volcanic ashes or tufa." "A volcanic hill in an amphitheatrical form includes a part of the plain over Albano, and a flat country of volcanic ashes and hills to Rome. The ground about Rome is generally of that nature," pp. 189, 191, 200, 234.
(b) Mr. Gibbon, with his usual accuracy, as if commenting on the Apocalypse, has referred to the physical adaptedness of the soil of Rome for such an overthrow. Speaking of the anticipation of the end of the world among the early Christians, he says: "In the opinion of a general conflagration, the faith of the Christian very happily coincided with the tradition of the East, the philosophy of the Stoics, and the analogy of nature; 'and even the country, which, from religious motives, had been chosen for the origin and principal scene of the conflagration, was the best adapted for that purpose by natural and physical causes;' by its deep caverns, beds of sulphur, and numerous volcanoes, of which those of Aetna, of Vesuvius, and of Lipari, exhibit a very imperfect representation," vol. i. p. 263, ch. xv. As to the general state of Italy, in reference to volcanoes, the reader may consult, with advantage, Lyell's Geology, book ii. ch. 9-12. See also Murray's Encyclopaedia of Geography, book ii. ch. 2. Of the country around Rome it is said in that work, among other things: "The country around Rome, and also the hills on which it is built, is composed of tertiary marls, clays, and sandstones, and intermixed with a preponderating quantity of granular and lithoidal volcanic tufas. The many lakes around Rome are formed by craters of ancient volcanoes." "On the road to Rome is the Lake of Vico, formerly the Lacus Cimini, which has all the appearance of a crater."
The following extract from a recent traveler will still further confirm this representation: "I behold everywhere - in Rome, near Rome, and through the whole region from Rome to Naples - most astounding proof, not merely of the possibility, but the probability, that the whole region of central Italy will one day be destroyed by such a catastrophe (by earthquakes or volcanoes). The soil of Rome is tufa, with a volcanic subterranean action going on. At Naples the boiling sulphur is to be seen bubbling near the surface of the earth. When I drew a stick along the ground, the sulphurous smoke followed the indentation; and it would never surprise me to hear of the utter destruction of the southern peninsula of Italy. The entire country and district is volcanic. It is saturated with beds of sulphur and the substrata of destruction. It seems as certainly prepared for the flames, as the wood and coal on the hearth are prepared for the taper which shall kindle the fire to consume them. The divine hand alone seems to me to hold the element of fire in check by a miracle as great as what protected the cities of the plain, until the righteous Lot had made his escape to the mountains" (Townsend's Tour in Italy in 1850).
For strong is the Lord God who judgeth her - That is, God has ample power to bring all these calamities upon her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: shall her: Rev 18:10, Rev 18:17, Rev 18:19; Isa 47:9-11; Jer 51:6
and she: Rev 18:9, Rev 17:18, Rev 19:3; Jer 51:58
for: Rev 11:17; Job 9:19; Psa 62:11; Isa 27:1; Jer 50:31, Jer 50:34; Co1 10:22
Geneva 1599
18:8 Therefore shall her plagues come in (e) one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.
(e) Shortly, and at one instant.
John Gill
18:8 Therefore shall her plagues come in one day,.... The seven last plagues, which will be in a very little time executed upon her, very speedily and very quickly, one after another, if not all together; and particularly the fifth vial may be respected, as well as the plagues that follow; see Is 47:9
death; not the second death, which will not be till after the decisive battle at Armageddon, when the beast will be taken, and cast alive into the lake which burns with fire and brimstone, which is the second death; but either the pestilence, which is called so, Rev_ 6:8 or rather death by the sword, war, which will be brought upon her, and in which she and her children will be slain with the sword:
mourning; for the loss of her children, the destruction of the city of Rome itself, the seat of the beast, and for the darkness of his kingdom, the inhabitants of which shall be in such pain, as to gnaw their tongues for it:
famine; which generally attends war, at least sieges; and it looks as if Rome would be besieged awhile before it is destroyed, which will produce a grievous famine in it; this is opposed to her living deliciously, as well as the two former are to her notion of sitting a queen for ever, and knowing no sorrow:
and she shall be utterly burnt with fire; the burning of Rome has been attempted several times, by different persons, and has been burnt in part, but not wholly; see Gill on Rev_ 17:16 but now it will be entirely destroyed by fire; either by fire from heaven, as Sodom and Gomorrah were; or by fire breaking out of the earth, it being very manifest that there are volcanos, burning mountains, and subterraneous fires in those parts, which seem to be so many preparations in nature for the burning of that city; or rather by the ten kings, who will set fire to it; and it may be by all these ways. The Jews have a notion, that, at the coming of the Messiah, Rome will be burnt (a), as Sodom has been; you will find, say they (b), that of Sodom and of that kingdom (Rome, of which they are speaking, and which they afterwards call the fourth kingdom), it is decreed concerning them both, that they "should be burnt with fire"; of Sodom, Gen 19:24 and of the fourth kingdom (Rome), Is 34:9.
for strong is the Lord God that judgeth her; the Alexandrian copy reads, "that has judged": and so the Syriac and Arabic versions; that is, has purposed and determined her destruction, and therefore it is unavoidable; he that has resolved upon it, and foretold it, and has condemned her to it, is the Lord God Almighty; and he is able to execute the sentence determined and pronounced, and it is impossible she should escape: it may be understood of Christ the mighty God, the Judge of quick and dead; see Jer 50:34.
(a) Zohar in Gen. fol. 74. 3. & in Numb. fol. 86. 1. (b) Yalkut Simeoni, par. 2. fol. 48. 2.
John Wesley
18:8 Therefore - as both the natural and judicial consequence of this proud security Shall her plagues come - The death of her children, with an incapacity of bearing more. Sorrow - of every kind. And famine - In the room of luxurious plenty: the very things from which she imagined herself to be most safe. For strong is the Lord God who judgeth her - Against whom therefore all her strength, great as it is, will not avail.
Robert Jamieson, A. R. Fausset and David Brown
18:8 death--on herself, though she thought herself secure even from the death of her husband.
mourning--instead of her feasting.
famine--instead of her luxurious delicacies (Rev_ 18:3, Rev_ 18:7).
fire--(See on Rev_ 17:16). Literal fire may burn the literal city of Rome, which is situated in the midst of volcanic agencies. As the ground was cursed for Adam's sin, and the earth under Noah was sunk beneath the flood, and Sodom was burnt with fire, so may Rome be. But as the harlot is mystical (the whole faithless Church), the burning may be mainly mystical, symbolizing utter destruction and removal. BENGEL is probably right in thinking Rome will once more rise to power. The carnal, faithless, and worldly elements in all churches, Roman, Greek, and Protestant, tend towards one common center, and prepare the way for the last form of the beast, namely, Antichrist. The Pharisees were in the main sound in creed, yet judgment fell on them as on the unsound Sadducees and half-heathenish Samaritans. So faithless and adulterous, carnal, worldly Protestant churches, will not escape for their soundness of creed.
the Lord--so B, C, Syriac, and ANDREAS. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL."
judgeth--But A, B, and C read the past tense (Greek, "krinas"), "who hath judged her": the prophetical past for the future: the charge in Rev_ 18:4 to God's people to come out of her implies that the judgment was not yet actually executed.
18:918:9: եւ լայցե՛ն՝ եւ կոծեսցի՛ն ՚ի վերայ դորա թագաւորք երկրի՝ որք ընդ դմա պոռնկեցան եւ խաղացին. եւ հեծեսցե՛ն յորժամ տեսցեն զծուխ կիզման տանջանաց դորա[5300]: [5300] Ոմանք. Եւ լացցեն եւ կոծեսցին թագաւորք երկրի ՚ի վերայ դորա... կիզման դորա։
9 Եւ դրա վրայ պիտի լան ու պիտի ողբան երկրի թագաւորները, որոնք պոռնկացան եւ զուարճացան դրա հետ. նրանք պիտի հեծեծեն, երբ տեսնեն դրա տանջանքների այրման ծուխը.
9 Ու երկրի թագաւորները, որ ատոր հետ պոռնկացան ու հեշտացան, պիտի լան ու կոծեն ատոր վրայ, երբ ատոր հրկիզումին ծուխը տեսնեն։
Եւ լայցեն եւ կոծեսցին ի վերայ դորա թագաւորք երկրի, որք ընդ դմա պոռնկեցան եւ խաղացին. եւ հեծեսցեն, յորժամ տեսցեն զծուխ կիզման տանջանաց դորա:

18:9: եւ լայցե՛ն՝ եւ կոծեսցի՛ն ՚ի վերայ դորա թագաւորք երկրի՝ որք ընդ դմա պոռնկեցան եւ խաղացին. եւ հեծեսցե՛ն յորժամ տեսցեն զծուխ կիզման տանջանաց դորա[5300]:
[5300] Ոմանք. Եւ լացցեն եւ կոծեսցին թագաւորք երկրի ՚ի վերայ դորա... կիզման դորա։
9 Եւ դրա վրայ պիտի լան ու պիտի ողբան երկրի թագաւորները, որոնք պոռնկացան եւ զուարճացան դրա հետ. նրանք պիտի հեծեծեն, երբ տեսնեն դրա տանջանքների այրման ծուխը.
9 Ու երկրի թագաւորները, որ ատոր հետ պոռնկացան ու հեշտացան, պիտի լան ու կոծեն ատոր վրայ, երբ ատոր հրկիզումին ծուխը տեսնեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:99: И восплачут и возрыдают о ней цари земные, блудодействовавшие и роскошествовавшие с нею, когда увидят дым от пожара ее,
18:9  καὶ κλαύσουσιν καὶ κόψονται ἐπ᾽ αὐτὴν οἱ βασιλεῖς τῆς γῆς οἱ μετ᾽ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς,
18:9. καὶ ( And ) κλαύσουσιν ( they-shall-sob ) καὶ ( and ) κόψονται ( they-shall-fell ) ἐπ' ( upon ) αὐτὴν (to-it," οἱ ( the-ones ) βασιλεῖς ( rulers-of ) τῆς ( of-the-one ) γῆς ( of-a-soil ) οἱ ( the-ones ) μετ' ( with ) αὐτῆς ( of-it ) πορνεύσαντες ( having-harloted-of ) καὶ (and) στρηνιάσαντες , ( having-strive-belonged-unto ,"ὅταν (which-also-ever) βλέπωσιν (they-might-view) τὸν (to-the-one) καπνὸν (to-a-smoke) τῆς (of-the-one) πυρώσεως (of-an-en-firing) αὐτῆς, (of-it,"
18:9. et flebunt et plangent se super illam reges terrae qui cum illa fornicati sunt et in deliciis vixerunt cum viderint fumum incendii eiusAnd the kings of the earth, who have committed fornication and lived in delicacies with her, shall weep and bewail themselves over her, when they shall see the smoke of her burning:
9. And the kings of the earth, who committed fornication and lived wantonly with her, shall weep and wail over her, when they look upon the smoke of her burning,
18:9. And the kings of the earth, who have fornicated with her and lived in luxury, shall weep and mourn for themselves over her, when they see the smoke of her conflagration,
18:9. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning:

9: И восплачут и возрыдают о ней цари земные, блудодействовавшие и роскошествовавшие с нею, когда увидят дым от пожара ее,
18:9  καὶ κλαύσουσιν καὶ κόψονται ἐπ᾽ αὐτὴν οἱ βασιλεῖς τῆς γῆς οἱ μετ᾽ αὐτῆς πορνεύσαντες καὶ στρηνιάσαντες, ὅταν βλέπωσιν τὸν καπνὸν τῆς πυρώσεως αὐτῆς,
18:9. et flebunt et plangent se super illam reges terrae qui cum illa fornicati sunt et in deliciis vixerunt cum viderint fumum incendii eius
And the kings of the earth, who have committed fornication and lived in delicacies with her, shall weep and bewail themselves over her, when they shall see the smoke of her burning:
18:9. And the kings of the earth, who have fornicated with her and lived in luxury, shall weep and mourn for themselves over her, when they see the smoke of her conflagration,
18:9. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Fall of Babylon.A. D. 95.
9 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, 10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. 11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: 12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, 13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. 14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. 15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, 16 And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! 17 For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, 18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city! 19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. 20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. 21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. 22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; 23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. 24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Here we have,

I. A doleful lamentation made by Babylon's friends for her fall; and here observe,

1. Who are the mourners, namely, those who had been bewitched by her fornication, those who had been sharers in her sensual pleasures, and those who had been gainers by her wealth and trade--the kings and the merchants of the earth: the kings of the earth, whom she had flattered into idolatry by allowing them to be arbitrary and tyrannical over their subjects, while they were obsequious to her; and the merchants, that is, those who trafficked with her for indulgences, pardons, dispensations, and preferments; these will mourn, because by this craft they got their wealth.

2. What was the manner of their mourning. (1.) They stood afar off, they durst not come nigh her. Even Babylon's friends will stand at a distance from her fall. Though they had been partakers with her in her sins, and in her sinful pleasures and profits, they were not willing to bear a share in her plagues. (2.) They made a grievous outcry: Alas! alas! that great city, Babylon, that mighty city! (3.) They wept, and cast dust upon their heads, v. 19. The pleasures of sin are but for a season, and they will end in dismal sorrow. All those who rejoice in the success of the church's enemies will share with them in their downfall; and those who have most indulged themselves in pride and pleasure are the least able to bear calamities; their sorrows will be as excessive as their pleasure and jollity were before.

3. What was the cause of their mourning; not their sin, but their punishment. They did not lament their fall into idolatry, and luxury, and persecution, but their fall into ruin--the loss of their traffic and of their wealth and power. The spirit of antichrist is a worldly spirit, and their sorrow is a mere worldly sorrow; they did not lament for the anger of God, that had now fallen upon them, but for the loss of their outward comfort. We have a large schedule and inventory of the wealth and merchandise of this city, all which was suddenly lost (v. 12, 13), and lost irrecoverably (v. 14): All things which were dainty and goodly have departed from thee, and thou shalt find them no more at all. The church of God may fall for a time, but she shall rise again; but the fall of Babylon will be an utter overthrow, like that of Sodom and Gomorrah. Godly sorrow is some support under affliction, but mere worldly sorrow adds to the calamity.

II. An account of the joy and triumph there was both in heaven and earth at the irrecoverable fall of Babylon: while her own people were bewailing her, the servants of God were called to rejoice over her, v. 20. Here observe, 1. How universal this joy would be: heaven and earth, angels and saints, would join in it; that which is matter of rejoicing to the servants of God in this world is matter of rejoicing to the angels in heaven. 2. How just and reasonable; and that, (1.) Because the fall of Babylon was an act of God's vindictive justice. God was then avenging his people's cause. They had committed their cause to him to whom vengeance belongs, and now the year of recompence had come for the controversies of Zion; and, though they did not take pleasure in the miseries of any, yet they had reason to rejoice in the discoveries of the glorious justice of God. (2.) Because it was an irrecoverable ruin. This enemy should never molest them any more, and of this they were assured by a remarkable token (v. 21): An angel from heaven took up a stone like a great millstone, and cast it into the sea, saying, "Thus shall Babylon be thrown down with violence, and be found no more at all; the place shall be no longer habitable by man, no work shall be done there, no comfort enjoyed, no light seen there, but utter darkness and desolation, as the reward of her great wickedness, first in deceiving the nations with her sorceries, and secondly in destroying and murdering those whom she could not deceive," v. 24. Such abominable sins deserved so great a ruin.
Adam Clarke: Commentary on the Bible - 1831
18:9: The kings of the earth - Those who copied her superstitions and adopted her idolatries.
Albert Barnes: Notes on the Bible - 1834
18:9: And the kings of the earth - This verse commences the description of the lamentation over the fall of the mystical Babylon (see the Analysis of the chapter).
Who have committed fornication - That is, who have been seduced by her from the true God, and have been led into practical idolatry. See the notes on Rev 14:8. The kings of the earth seem to be represented as among the chief mourners, because they had derived important aid from the power which was now to be reduced to ruin. As a matter of fact, the kings of Europe have owed much of their influence and power to the support which has been derived from the papacy, and when that power shall fall, there will fall much that has contributed to sustain oppressive and arbitrary governments, and that has pRev_ented the extension of popular liberty. In fact, Europe might have been long since free, if it had not been for the support which despotic governments have derived from the papacy.
And lived deliciously with her - In the same kind of luxury and dissoluteness of manners. See Rev 18:3, Rev 18:7. The courts of Europe, under the papacy, have had the same general character for dissoluteness and licentiousness as Rome itself. The same views of religion produce the same effects everywhere.
Shall bewail her, and lament for her - Because their ally is destroyed, and the source of their power is taken away. The fall of the papacy will be the signal for a general overturning of the thrones of Europe.
When they shall see the smoke of her burning - When they shall see her on fire, and her smoke ascending toward heaven. See the notes on Rev 14:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: the kings: Rev 18:3, Rev 18:7, Rev 17:2, Rev 17:12, Rev 17:13
shall bewail: Rev 18:20; Psa 58:10; Jer 50:46; Eze 26:16, Eze 26:17, Eze 32:9, Eze 32:10; Dan 4:14; Zac 11:2, Zac 11:3
the smoke: Rev 18:18, Rev 14:11, Rev 19:3; Gen 19:28; Deu 29:23; Isa 13:19, Isa 30:33, Isa 34:9, Isa 34:10; Jer 50:40
Geneva 1599
18:9 And (8) the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,
(8) The circumstances following the fall of Babylon, or the consequences of it (as I distinguished them in) See Rev_ 18:4 are two. Namely the lamentation of the wicked to (Rev_ 18:5-19) and the rejoicing of the godly in (Rev_ 18:20). This sorrowful lamentation, according to those that lament, has three parts: the first of which is the mourning of the kings and mighty men of the earth, (Rev_ 18:9-10): The second is, the lamentation of the merchants that trade by land, to the sixteenth verse: (Rev_ 18:11-16). The third is, the wailing of those that trade by sea, in (Rev_ 18:16-18). In each of those the cause and manner of their mourning is described in order, according to the condition of those that mourn, with observation of that which best agrees to them.
John Gill
18:9 And the kings of the earth, who have committed fornication,.... Idolatry, Rev_ 17:2
and lived deliciously with her; Rev_ 18:3 joining with her in her sensual, as well as in her idolatrous practices:
shall bewail her, and lament for her: shall mourn inwardly, and by various gestures outwardly express their sorrow at her desolation; see Ezek 27:30 these will not be the ten kings who will burn the whore with fire, and then repent of what they have done, and weep over her, as Titus did at the destruction of Jerusalem, as some Popish writers have fancied, for they will hate the whore, and eat her flesh; but earthly and idolatrous kings, who will be in the communion of the church of Rome:
when they shall see the smoke of her burning: as Abraham saw the smoke of Sodom and Gomorrah go up like the smoke of a furnace; by which they will perceive that her judgment is come, and her ruin begun.
Robert Jamieson, A. R. Fausset and David Brown
18:9 lived deliciously--Greek, "luxuriated." The faithless Church, instead of reproving, connived at the self-indulgent luxury of the great men of this world, and sanctioned it by her own practice. Contrast the world's rejoicing over the dead bodies of the two witnesses (Rev_ 11:10) who had tormented it by their faithfulness, with its lamentations over the harlot who had made the way to heaven smooth, and had been found a useful tool in keeping subjects in abject tyranny. Men's carnal mind relishes a religion like that of the apostate Church, which gives an opiate to conscience, while leaving the sinner license to indulge his lusts.
bewail her--A, B, C, Syriac, Coptic, and CYPRIAN omit "her."
18:1018:10: ՚Ի հեռաստանէ՛ կայցեն վասն երկիւղի տանջանաց դորա՝ եւ ասասցեն. Վա՛յ քաղաքիդ մեծի Բաբելովնի. քաղա՛ք հզօր՝ զի ՚ի միում ժամու եկին հասին դատաստանք քո[5301]: [5301] Ոմանք. ՚Ի հեռատանէ կացցեն։ Ոսկան. Վայ վայ քաղա՛՛։
10 դրա տանջանքների երկիւղից հեռու պիտի կանգնեն եւ ասեն. «Վա՜յ քեզ, մեծ քաղաք Բաբելոն, հզօ՛ր քաղաք, մէկ ժամում եկաւ հասաւ քո դատաստանը»:
10 Ատոր տանջանքին վախէն հեռուն պիտի կայնին ու ըսեն. ‘Վա՜յ, վա՜յ քեզի, մեծ Բաբելոն քաղաք, հզօ՛ր քաղաք, որ մէկ ժամու մէջ եկաւ քու դատաստանդ’։
Ի հեռաստանէ կայցեն վասն երկիւղի տանջանաց դորա եւ ասասցեն. [248]Վա՜յ քաղաքիդ մեծի Բաբելոնի, քաղաք հզօր, զի ի միում ժամու եկին հասին դատաստանք քո:

18:10: ՚Ի հեռաստանէ՛ կայցեն վասն երկիւղի տանջանաց դորա՝ եւ ասասցեն. Վա՛յ քաղաքիդ մեծի Բաբելովնի. քաղա՛ք հզօր՝ զի ՚ի միում ժամու եկին հասին դատաստանք քո[5301]:
[5301] Ոմանք. ՚Ի հեռատանէ կացցեն։ Ոսկան. Վայ վայ քաղա՛՛։
10 դրա տանջանքների երկիւղից հեռու պիտի կանգնեն եւ ասեն. «Վա՜յ քեզ, մեծ քաղաք Բաբելոն, հզօ՛ր քաղաք, մէկ ժամում եկաւ հասաւ քո դատաստանը»:
10 Ատոր տանջանքին վախէն հեռուն պիտի կայնին ու ըսեն. ‘Վա՜յ, վա՜յ քեզի, մեծ Բաբելոն քաղաք, հզօ՛ր քաղաք, որ մէկ ժամու մէջ եկաւ քու դատաստանդ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1010: стоя издали от страха мучений ее [и] говоря: горе, горе [тебе], великий город Вавилон, город крепкий! ибо в один час пришел суд твой.
18:10  ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες, οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, βαβυλὼν ἡ πόλις ἡ ἰσχυρά, ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου.
18:10. ἀπὸ (off) μακρόθεν (from-long) ἑστηκότες ( having-had-come-to-stand ) διὰ (through) τὸν (to-the-one) φόβον (to-a-fearee) τοῦ (of-the-one) βασανισμοῦ (of-an-abrading-of) αὐτῆς, (of-it," λέγοντες ( forthing ,"Οὐαί (A-woe) οὐαί, (a-woe,"ἡ (the-one) πόλις (a-city) ἡ ( the-one ) μεγάλη , ( great ," Βαβυλὼν ( a-Babulon ) ἡ ( the-one ) πόλις ( a-city ) ἡ ( the-one ) ἰσχυρά , ( force-held ,"ὅτι (to-which-a-one) μιᾷ (unto-one) ὥρᾳ (unto-an-hour) ἦλθεν (it-had-came,"ἡ (the-one) κρίσις (a-separating) σου. (of-thee)
18:10. longe stantes propter timorem tormentorum eius dicentes vae vae civitas illa magna Babylon civitas illa fortis quoniam una hora venit iudicium tuumStanding afar off for fear of her torments, saying: Alas! alas! that great city, Babylon, that mighty city: for in one hour is thy judgment come.
10. standing afar off for the fear of her torment, saying, Woe, woe, the great city, Babylon, the strong city! for in one hour is thy judgment come.
18:10. standing far away, out of fear of her torments, saying: ‘Woe! Woe! to Babylon, that great city, that strong city. For in one hour, your judgment has arrived.’
18:10. Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.
Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come:

10: стоя издали от страха мучений ее [и] говоря: горе, горе [тебе], великий город Вавилон, город крепкий! ибо в один час пришел суд твой.
18:10  ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες, οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, βαβυλὼν ἡ πόλις ἡ ἰσχυρά, ὅτι μιᾷ ὥρᾳ ἦλθεν ἡ κρίσις σου.
18:10. longe stantes propter timorem tormentorum eius dicentes vae vae civitas illa magna Babylon civitas illa fortis quoniam una hora venit iudicium tuum
Standing afar off for fear of her torments, saying: Alas! alas! that great city, Babylon, that mighty city: for in one hour is thy judgment come.
18:10. standing far away, out of fear of her torments, saying: ‘Woe! Woe! to Babylon, that great city, that strong city. For in one hour, your judgment has arrived.’
18:10. Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:10: Standing afar off - Beholding her desolations with wonder and astonishment, utterly unable to afford her any kind of assistance.
Albert Barnes: Notes on the Bible - 1834
18:10: Standing afar off for the fear of her torment - Not daring to approach, to attempt to rescue and save her. They who had so long contributed to the support of the papal power, and who had, in turn, been upheld by that, would not now even attempt to rescue her, but would stand by and see her destroyed, unable to render relief.
Alas, alas, that great city Babylon - The language of lamentation that so great and so mighty a city should fall.
For in one hour is thy judgment come - See the notes on Rev 18:8. The general sentiment here is, that, in the final ruin of papal Rome, the kings and governments that had sustained her, and had been sustained by her, would see the source of their power taken away, but that they would not, or could not attempt her rescue. There have been not a few indications already that this will ultimately occur, and that the papal power will be left to fall, without any attempt, on the part of those governments which have been so long in alliance with it, to sustain or restore it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: afar: Num 16:34
Alas: Rev 18:16, Rev 18:19; Jer 30:7; Joe 1:15; Amo 5:16
that great: Rev 14:8; Isa 21:9
for: Rev 18:8, Rev 18:17, Rev 18:19; Jer 51:8, Jer 51:9
John Gill
18:10 Standing afar off for the fear of her torment,.... Lest they themselves should share in it, who have partook of her sins; either they will not be in a capacity to help her, or they will be dispirited, and will be in awe and dread of God's righteous judgments:
saying, alas! alas! that great city Babylon! that mighty city! it will aggravate their sorrow, when they reflect upon the former grandeur, magnificence, power, and authority, of the city and see of Rome, so often called in this book the great city; and so it is by other writers; the Jews call it so: they say (c), when the Messiah comes,
"the kings of the world shall be gathered to , "the great city" of Rome; and the holy blessed God will cast upon them fire and hail, and great hail stones, (with which compare Rev_ 16:21), and they shall perish from the world, except those kings that do not come there.''
Tit is common with the Jewish writers to call the Roman empire Edom; and Magdiel, one of the dukes of Edom, Gen 36:43 who has his name from "greatness", is interpreted by one of their commentators (d) of Rome; the reason of which, another of them says (e), is because Rome is become great above all kingdoms: the mount of Esau in Obad 1:21 is interpreted , "that great city" of Esau, which is Rome (f), and the same epithet it has in the Talmud (g); and Porphyry calls it , "that great city", without making mention of its name, as here; so among the Latins (h), "Magnoe spes altera" Romae:
for in one hour is thy judgment come: the Ethiopic version reads, "the hour of her judgment"; the time of her punishment fixed by God; but the sense is, that her vengeance was suddenly come upon her; this is the judgment of the great whore, which the angel proposed to show to John, Rev_ 17:1.
(c) Zohar in Gen. fol. 74. 3. (d) Jarchi in Gen. xxxvi. 43. (e) Abarbinel in Dan. fol. 42. 3. (f) Jarchi in Obadiah, ver. 21. (g) T. Bab. Sanhedrin, fol. 21. 2. (h) Servius in Virgil, Eclog. 6. p. 67.
John Wesley
18:10 Thou strong city - Rome was anciently termed by its inhabitants, Valentia, that is, strong. And the word Rome itself, in Greek, signifies strength. This name was given it by the Greek strangers.
Robert Jamieson, A. R. Fausset and David Brown
18:10 God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot.
mighty--Rome in Greek means strength; though that derivation is doubtful.
18:1118:11: Եւ վաճառականք երկրի ողբասցեն եւ սգասցեն ՚ի վերայ քո, զի զբեռն նոցա ոչ ո՛ք գնէ[5302]: [5302] Ոմանք. Զի զբեռինս նոցա ոչ ոք է որ գնէ։
11 Եւ երկրի վաճառականները պիտի ողբան ու սգան քո վրայ, քանի որ նրանց ապրանքների հակերը ոչ ոք չի գնում:
11 Ու երկրին վաճառականները պիտի ողբան ու սուգ ընեն անոր վրայ. վասն զի ալ մէ՛կը ծախու պիտի չառնէ անոնց վաճառքը,
Եւ վաճառականք երկրի ողբասցեն եւ սգասցեն ի վերայ [249]քո, զի զբեռն նոցա ոչ ոք գնէ:

18:11: Եւ վաճառականք երկրի ողբասցեն եւ սգասցեն ՚ի վերայ քո, զի զբեռն նոցա ոչ ո՛ք գնէ[5302]:
[5302] Ոմանք. Զի զբեռինս նոցա ոչ ոք է որ գնէ։
11 Եւ երկրի վաճառականները պիտի ողբան ու սգան քո վրայ, քանի որ նրանց ապրանքների հակերը ոչ ոք չի գնում:
11 Ու երկրին վաճառականները պիտի ողբան ու սուգ ընեն անոր վրայ. վասն զի ալ մէ՛կը ծախու պիտի չառնէ անոնց վաճառքը,
zohrab-1805▾ eastern-1994▾ western am▾
18:1111: И купцы земные восплачут и возрыдают о ней, потому что товаров их никто уже не покупает,
18:11  καὶ οἱ ἔμποροι τῆς γῆς κλαίουσιν καὶ πενθοῦσιν ἐπ᾽ αὐτήν, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι,
18:11. καὶ (And) οἱ (the-ones) ἔμποροι ( traversers-in ) τῆς (of-the-one) γῆς (of-a-soil) κλαίουσιν ( they-sob ) καὶ ( and ) πενθοῦσιν ( they-mourn-unto ) ἐπ' (upon) αὐτήν, (to-it,"ὅτι (to-which-a-one) τὸν (to-the-one) γόμον (to-a-saturatee) αὐτῶν (of-them) οὐδεὶς (not-moreover-one) ἀγοράζει (it-gathereth-to) οὐκέτι, (not-if-to-a-one,"
18:11. et negotiatores terrae flebunt et lugebunt super illam quoniam merces eorum nemo emet ampliusAnd the merchants of the earth shall weep and mourn over her: for no man shall buy their merchandise any more.
11. And the merchants of the earth weep and mourn over her, for no man buyeth their merchandise any more;
18:11. And the businessmen of the earth shall weep and mourn over her, because no one will buy their merchandise anymore:
18:11. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

11: И купцы земные восплачут и возрыдают о ней, потому что товаров их никто уже не покупает,
18:11  καὶ οἱ ἔμποροι τῆς γῆς κλαίουσιν καὶ πενθοῦσιν ἐπ᾽ αὐτήν, ὅτι τὸν γόμον αὐτῶν οὐδεὶς ἀγοράζει οὐκέτι,
18:11. et negotiatores terrae flebunt et lugebunt super illam quoniam merces eorum nemo emet amplius
And the merchants of the earth shall weep and mourn over her: for no man shall buy their merchandise any more.
18:11. And the businessmen of the earth shall weep and mourn over her, because no one will buy their merchandise anymore:
18:11. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
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
18:11: The merchants of the earth - These are represented as mourning over her, because their traffic with her was at an end.
Bishop Bale, who applies all these things to the Church of Rome, thus paraphrases the principal passages: -
The mighty kinges and potentates of the earth, not havinge afore their eyes the love and feare of God, have committed with this whore moste vile filthynesse; abusinge themselves by many straunge or uncommaunded worshippings, and bynding themselves by othe to observe hyr lawes and customs. At the examples, doctrines, counsels, and perswasions of hyr holy whoremongers, have they broken the covenaunts of peace; battailed, oppressed, spoyled, ravished, tyrannously murthered innocents; yea, for vain foolish causes, and more vaine titles, as though there were neither heaven nor hel, God nor accounts to be made.
"And her mitred marchantes, hyr shorne souldiers, hir massemongers, hyr soulesellers, and hir martbrokers, waxed very riche, through the sale of hir oyles, creme, salt, water, bread, orders, hallowings, houselinges, ashes, palme, waxe, frankensence, beades, crosses, candlesticks, copes, belles, organes, images, reliques, and other pedlary wares.
"They have gotten in unto them pallaces and princely houses, fat pastors and parkes, meadowes and warrens, rivers and pondes, villages and towns, cities and whole provinces, with the divill and all els; besides other men's wives, daughters, mayde servantes, and children, whom they have abhominably corrupted. What profites they have drawen unto them also by the sale of great bishopricks, prelacies, promocions, benefices, tot quoties, pardons, pilgrymages, confessions, and purgatory; besides the yearely rents of cathedrall churches, abbayes, colleges, covents, for sutes and suche other. - Specially shal they be sore discontented with the matter, which have with hir committed the whordom of the spyrite, by many externe worshipings of drye waffer cakes, oyles, roods, relyques, ladyes, images, sculles, bones, chippes, olde ragges, showes, (shoes), bootes, spurres, hattes, breches, whodes, night capes, and such like.
"And they that have lived wantonly with hir, (Rev 18:9), in following hir idle observacions, in mattenses, houres, and masses; in sensinges, halowings, and font halowing; in going processions with canapye, crosse, and pyx; with banneres, stremers, and torche light; with such other gaudes to folish for children.
"Alas, alas, that great cyty (Rev 18:10) that beautiful Babilon, that blessed holy mother the Church, which somtime had so many popes pardons, so many bishoppes blessinges, so many holye stations, so many cleane remissions a pena et culpa, so many good ghostly fathers, so many religious orders, so much holy water for spirites, and Saint John's gospel, with the five woundes and the length of our Lord for drowning, is nowe decayed for ever!
'Alas, alas, who shall pray for us now? Who shall singe dirges and trentoles? Who shal spoile us of our sinnes? Who shal give us ashes and palmes? Who shal blesse us with a spade, and singe us out of purgatory when we are deade? If we lacke these things we are like to want heaven. These are the desperate complaints of the wicked."
Albert Barnes: Notes on the Bible - 1834
18:11: And the merchants of the earth - Who have been accustomed to traffic with her, and who have been enriched by the traffic. The image is that of a rich and splendid city. Of course, such a city depends much on its merchandise; and when it declines and falls, many who had been accustomed to deal with it, as merchants or traffickers, are affected by it, and have occasion to lament its fall.
Shall weep and mourn over her; for no man buyeth their merchandise anymore - The merchandise which they were accustomed to take to the city, and by the sale of which they lived. The enumeration of the articles of merchandise which follows, seems to have been inserted for the purpose of filling out the representation of what is usually found in such a city, and to show the desolation which would occur when this traffic was suspended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: the merchants: Rev 18:3, Rev 18:9, Rev 18:15, Rev 18:20, Rev 18:23, Rev 13:16, Rev 13:17; Isa 23:1-15, Isa 47:15; Eze 26:17-21, Eze 27:27-36; Zep 1:11, Zep 1:18
buyeth: Pro 3:14; Mat 22:5; Joh 2:16; Pe2 2:3
Geneva 1599
18:11 (9) And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:
(9) The lamentation of those that trade by land, as I distinguished before.
John Gill
18:11 And the merchants of the earth shall weep and mourn over over her,.... Who these are; see Gill on Rev_ 18:3 and, what their lamentation, Rev_ 18:16 the reason of their weeping and mourning follows: for no man buyeth their merchandise any more; what their merchandise is, is expressed in the two next verses; and this shows that it is not to be understood merely in a literal sense; for such commodities in general as are there mentioned, if they do not sell at one place, they will at another; and the decline of trade in one city does not put a stop to business all the world over; and often so it is, that the ruin of commerce in one place is the rise of it in another; and all the things hereafter spoken of, excepting the last article, are what will be merchandised in one place or another to the end of the world; unless the sense should be, that no man at Rome, and the parts adjacent, will buy of this merchandise any more; but though they should not, this could not be cause of such lamentation as is afterwards expressed, since their goods might be sold elsewhere; but it looks as if this must be understood of such kind of wares as will be disused and despised all the world over, and they will meet with no customers any where to deal with them in them.
Robert Jamieson, A. R. Fausset and David Brown
18:11 shall--So. B. But A and C read the present, "weep and mourn."
merchandise--Greek, "cargo": wares carried in ships: ship-lading (compare Rev_ 18:17). Rome was not a commercial city, and is not likely from her position to be so. The merchandise must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the source of the merchants' gains, but conformed to them (Rev_ 18:7). She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world not heaven, were the reality, and were unscrupulous as to the means of getting gain. Compare Notes, see on Zech 5:4-11, on the same subject, the judgment on mystical Babylon's merchants for unjust gain. All the merchandise here mentioned occurs repeatedly in the Roman Ceremonial.
18:1218:12: Եւ շահք որ ՚ի քէն՝ ո՛չ եւս իցէ, ոսկւոյ եւ արծաթոյ եւ ականց պատուականաց՝ եւ մարգարտոյ եւ բեհեզոյ եւ ծիրանւոյ եւ ոսկեթելի եւ որդան, եւ ամենայն փայտ խնկոյ՝ եւ ամենայն անօթ փղոսկրեայ, եւ ամենայն անօթ ՚ի փայտէ՛ պատուականէ եւ ՚ի պղնձոյ եւ յերկաթոյ եւ ՚ի կճոյ[5303]. [5303] Ոսկան. Եւ շահ որ ՚ի քէն։ Ոմանք. Փայտ խնկոց։
12 Եւ չեն լինելու քեզնից ստացուող շահերը ոսկու, արծաթի, թանկարժէք քարերի, մարգարտի, բեհեզի, ծիրանու, ոսկեթել կերպասի եւ որդան կարմրի. ոչ ոք չի գնելու խնկի ամէն փայտ, փղոսկրեայ ամէն անօթ, ազնիւ փայտից, պղնձից, երկաթից եւ մարմարից ամէն անօթ,
12 Ոսկիի ու արծաթի եւ պատուական քարերու ու մարգարիտներու եւ բեհեզի ու ծիրանիի եւ մետաքսի ու որդան կարմիրի վաճառքը եւ խունկի փայտերը ու փղոսկրեայ ամանները եւ պատուական փայտէ ու պղնձէ եւ երկաթէ ու մարմարիոնէ ամանները
[250]Եւ շահք որ ի քէն` ոչ եւս իցէ,`` ոսկւոյ եւ արծաթոյ եւ ականց պատուականաց եւ մարգարտոյ եւ բեհեզոյ եւ ծիրանւոյ եւ [251]ոսկեթելի եւ որդան, եւ ամենայն փայտ խնկոյ եւ ամենայն անօթ փղոսկրեայ եւ ամենայն անօթ ի փայտէ պատուականէ եւ ի պղնձոյ, եւ յերկաթոյ եւ ի կճոյ:

18:12: Եւ շահք որ ՚ի քէն՝ ո՛չ եւս իցէ, ոսկւոյ եւ արծաթոյ եւ ականց պատուականաց՝ եւ մարգարտոյ եւ բեհեզոյ եւ ծիրանւոյ եւ ոսկեթելի եւ որդան, եւ ամենայն փայտ խնկոյ՝ եւ ամենայն անօթ փղոսկրեայ, եւ ամենայն անօթ ՚ի փայտէ՛ պատուականէ եւ ՚ի պղնձոյ եւ յերկաթոյ եւ ՚ի կճոյ[5303].
[5303] Ոսկան. Եւ շահ որ ՚ի քէն։ Ոմանք. Փայտ խնկոց։
12 Եւ չեն լինելու քեզնից ստացուող շահերը ոսկու, արծաթի, թանկարժէք քարերի, մարգարտի, բեհեզի, ծիրանու, ոսկեթել կերպասի եւ որդան կարմրի. ոչ ոք չի գնելու խնկի ամէն փայտ, փղոսկրեայ ամէն անօթ, ազնիւ փայտից, պղնձից, երկաթից եւ մարմարից ամէն անօթ,
12 Ոսկիի ու արծաթի եւ պատուական քարերու ու մարգարիտներու եւ բեհեզի ու ծիրանիի եւ մետաքսի ու որդան կարմիրի վաճառքը եւ խունկի փայտերը ու փղոսկրեայ ամանները եւ պատուական փայտէ ու պղնձէ եւ երկաթէ ու մարմարիոնէ ամանները
zohrab-1805▾ eastern-1994▾ western am▾
18:1212: товаров золотых и серебряных, и камней драгоценных и жемчуга, и виссона и порфиры, и шелка и багряницы, и всякого благовонного дерева, и всяких изделий из слоновой кости, и всяких изделий из дорогих дерев, из меди и железа и мрамора,
18:12  γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶ μαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου,
18:12. γόμον (to-a-saturatee) χρυσοῦ (of-a-gold) καὶ (and) ἀργύρου (of-a-silver) καὶ (and) λίθου (of-a-stone) τιμίου (of-value-belonged) καὶ (and) μαργαριτῶν (of-oyster-belongnessess) καὶ (and) βυσσίνου (of-linened-belonged-to) καὶ (and) πορφύρας (of-a-purple) καὶ (and) σιρικοῦ (of-silk-belonged-of) καὶ (and) κοκκίνου, (of-kerneled-belonged-to,"καὶ (and) πᾶν (to-all) ξύλον (to-a-wood) θύινον (to-surged-belonged-to,"καὶ (and) πᾶν (to-all) σκεῦος (to-an-equipment) ἐλεφάντινον (to-elephanted-belonged-to) καὶ (and) πᾶν (to-all,"σκεῦος (to-an-equipment) ἐκ (out) ξύλου (of-a-wood) τιμιωτάτου (of-most-value-belonged) καὶ (and) χαλκοῦ (of-a-copper) καὶ (and) σιδήρου (of-an-iron) καὶ (and) μαρμάρου, (of-a-marble,"
18:12. mercem auri et argenti et lapidis pretiosi et margaritis et byssi et purpurae et serici et cocci et omne lignum thyinum et omnia vasa eboris et omnia vasa de lapide pretioso et aeramento et ferro et marmoreMerchandise of gold and silver and precious stones: and of pearls and fine linen and purple and silk and scarlet: and all thyine wood: and all manner of vessels of ivory: and all manner of vessels of precious stone and of brass and of iron and of marble:
12. merchandise of gold, and silver, and precious stone, and pearls, and fine linen, and purple, and silk, and scarlet; and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and of brass, and iron, and marble;
18:12. merchandise of gold and silver and precious stones and pearls, and of fine linen and purple and silk and scarlet, and of every citrus tree wood, and of every tool of ivory, and of every tool from precious stone and brass and iron and marble,
18:12. The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,
The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble:

12: товаров золотых и серебряных, и камней драгоценных и жемчуга, и виссона и порфиры, и шелка и багряницы, и всякого благовонного дерева, и всяких изделий из слоновой кости, и всяких изделий из дорогих дерев, из меди и железа и мрамора,
18:12  γόμον χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου καὶ μαργαριτῶν καὶ βυσσίνου καὶ πορφύρας καὶ σιρικοῦ καὶ κοκκίνου, καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον καὶ πᾶν σκεῦος ἐκ ξύλου τιμιωτάτου καὶ χαλκοῦ καὶ σιδήρου καὶ μαρμάρου,
18:12. mercem auri et argenti et lapidis pretiosi et margaritis et byssi et purpurae et serici et cocci et omne lignum thyinum et omnia vasa eboris et omnia vasa de lapide pretioso et aeramento et ferro et marmore
Merchandise of gold and silver and precious stones: and of pearls and fine linen and purple and silk and scarlet: and all thyine wood: and all manner of vessels of ivory: and all manner of vessels of precious stone and of brass and of iron and of marble:
18:12. merchandise of gold and silver and precious stones and pearls, and of fine linen and purple and silk and scarlet, and of every citrus tree wood, and of every tool of ivory, and of every tool from precious stone and brass and iron and marble,
18:12. The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:12: The merchandise of gold, and silver, etc. - The same author, Bishop Bale, who was once a priest of the Romish Church, goes on to apply all these things to that Church; and whether the text have this meaning or not, they will show us something of the religious usages of his time, and the real mockery of this intolerant and superstitious Church. Speaking in reference to the Reformation, and the general light that had been diffused abroad by the word of God, which was then translated into the vulgar tongue, and put into the hands of the people at large, he says: -
"They will pay no more money for the housell sippings, bottom blessings; nor for 'seest me and seest me not,' above the head and under of their chalices, which in many places be of fine gold. Neyther regarde they to kneele anye more downe, and to kisse their pontificall rings which are of the same metal. They will be no more at coste to have the ayre beaten, and the idols perfumed with their sensers at pryncipall feastes; to have their crucifixes layde upon horses, or to have them solemply borne aloft in their gaddings abroade; with the religious occupyings of their paxes, cruettes, and other jewels which be of silver.
"Neyther passe they greatly to beholde precyous stones any more in their two-horned miters, whan they hollow their churches, give theyr whorishe orders, and tryumphantly muster in processions. Nor in costuous pearles in theyr copes perrours, and chysibilles, whan they be in their prelately pompous sacrifices. Men, knowing the worde of God, supposeth that their ornaments of silk, wherewith they garnishe their temples and adorne their idolles, is very blasphemous and divillish. They thinke also, that their fayre white rockets of raynes, or fine linnen cloath; their costly gray amices, of calaber and cattes tayles; theyr fresh purple gownes, whan they walke for their pleasures; and their read scarlet frockes, whan they preach lyes in the pulpit, are very superfluous and vayne.
"In their thynen wood (whom some men call algume trees, some basill, some corall) may be understande all theyr curious buildings of temples, abbeys, chappels, and chambers; all shrines, images, church stooles, and pews that are well payed for; all banner staves, paternoster scores, and peeces of the holy crosse.
"The vessels of ivory comprehendeth all their maundye dyshes, their offring platters, their relique chestes, their god boxes, their drinking horns, their sipping cuppes for the hiccough, their tables whereupon are charmed their chalises and vestiments; their standiches, their combes, their muske balles, their pomaunder pottes, and their dust boxes, with other toyes.
"The vessels of precious stone; which after some interpretours, are of precious stone, or after some are of most precious wood; betokeneth their costuous cuppes, or cruses of jasper, jacinct, amel, and fine beral; and their alabaster boxes, wherwith they annointe kinges, confirme children, and minister their holy whorish orders. Their pardon masers, or drinking dishes, as St. Benit's bole, St. Edmond's bole, St. Giles's bole, St. Blythe's bole, and Westminster bole, with such other holy re-liques.
"Of brasse, which containeth latten, copper, alcumine, and other harde metals, are made all their great candlesticks, holy water kettles, lampes, desks, pyllers, butterasses, bosses, bels, and many other thinges more.
"Of strong yron are the braunches made that holde up the lightes before their false gods; the tacks that sustayne them for fallinge; the lockes that save them from the robberye of thieves; their fyre pans, bars, and poolyes, with many other straunge ginnes besides.
"With marble most commonlye pave they their temples, and build strong pillers and arches in their great cathedrale churches and monastries; they make thereof also their superalities, their tumbs, and their solemne grave-stones; besides their other buildinges, with free-stone, flint, ragge, and brick, comprehended in the same.
Albert Barnes: Notes on the Bible - 1834
18:12: The merchandise of gold, and silver - Of course, these constitute an important article of commerce in a great city.
And precious stones - Diamonds, emeralds, rubies, etc. These have always been important articles of traffic in the world, and, of course, most of the traffic in them would find its way to great commercial cities.
And pearls - See the notes on Mat 7:6; Mat 13:46. These, too, have been always, and were, particularly in early times, valuable articles of commerce. Mr. Gibbon mentions them as among the articles that contributed to the luxury of Rome in the age of the Antonines: "precious stones, among which the pearl claimed the first rank after the diamond," vol. i. p. 34.
And fine linen - This was also a valuable article of commerce. It was obtained chiefly from Egypt. See the notes on Isa 19:9. Linen, among the ancients, was an article of luxury, for it was worn chiefly by the rich, Exo 28:42; Lev 6:10; Luk 16:19. The original word here is βύσσος bussos, "byssus," and it is found in the New Testament only in this place, and in Luk 16:19. It was a "species of fine cotton, highly prized by the ancients." Various kinds are mentioned - as that of Egypt, the cloth which is still found wrapped around mummies; that of Syria, and that of India, which grew on a tree similar to the poplar; and that of Achaia, which grew in the vicinity of Elis. See Robinson, Lexicon.
And purple - See the notes on Luk 16:19. Cloth of this color was a valuable article of commerce, as it was worn by rich men and princes.
And silk - Silk was a very valuable article of commerce, as it was costly, and could be worn only by the rich. It is mentioned by Mr. Gibbon as such an article in Rome in the age of the Antonines: "Silk, a pound of which was esteemed not inferior in value to a pound of gold," vol. i. p. 34. On the cultivation and manufacture of silk by the ancients, see the work entitled, "The History of Silk, Cotton, Linen, and Wool, etc.," published by Harper Brothers, New York, 1845, pp. 1-21.
And scarlet - See the notes on Rev 17:3.
And all thyine wood - The word used here - θύΐνον thuinon - occurs nowhere else in the New Testament. It denotes an evergreen African tree, from which statues and costly vessels were made. It is not agreed, however, whether it was a species of cedar, savin, or lignum-vitae, which latter constitutes the modern genus Thuja, or Thyia. See Rees' Cyclo., art. "Thuja."
And all manner vessels of ivory - Everything that is made of ivory. Ivory, or the tusk of the elephant, has always been among the precious articles of commerce.
And all manner vessels of most precious wood - Furniture of costly wood - cedar, the citron tree, lignum-vitae, etc.
And of brass, and iron, and marble - Brass or copper would, of course, be a valuable article of commerce. The same would be the case with iron; and so marble, for building, for statuary, etc., would likewise be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: merchandise: Rev 17:4; Kg1 10:11, Kg1 10:12; Pro 8:10, Pro 8:11; Ezek. 27:5-25
thyine: or, sweet, Kg1 10:11; Ch2 2:8
John Gill
18:12 The merchandise of gold and silver, and precious stones, and of pearls,.... Things for treasure and ornament, and with which the great whore is said to be decked, Rev_ 17:4 and, literally understood, may denote the vast riches which these spiritual merchants, or factors for Rome, cardinals, archbishops, bishops, priests, monks, and friars, bring into their own coffers and the pope's, by the trade they drive in her wares with the souls of men; and may have also a regard to what their images, chalices, crowns, mitres, &c. are made of, and what some of them are adorned with; and as Tyre, to whom the reference is in the several particulars of this account, had her merchants for these things, Ezek 27:12 so Mr. Brightman thinks that in these, and in some following ones, Spain is Rome's merchant, which fetches them from the Indies for her: but these things, mystically taken, sometimes design the doctrines of the Gospel, 1Cor 3:12 and which are to be preferred to, and more to be esteemed than thousands of gold and silver; and these Rome's merchants pretended to deliver out; but instead of them, they put off wood, hay, and stubble, yea, doctrines of devils, and lies in hypocrisy; and sometimes the grace of God is meant, Rev_ 3:18 which is more precious than gold that perisheth; and this they pretend to convey to men "ex opere operato", in the ordinances, as baptism, &c. and to communicate the Spirit, with his gifts and graces, for money, which is direct simony; yea, they pretend to sell eternal life, nay, Christ, and God himself:
and fine linen, and purple, and silk, and scarlet: things which belong to apparel and dress; and, literally taken, the "fine linen" is for their copes, wore by bishops and by chanters, and sub-chanters, and for surplices wore by their priests, in imitation of the Jewish priests, and for Mass clothes, &c. the "purple, silk", and "scarlet", were for the popes, cardinals, archbishops, and bishops; so the woman on the scarlet coloured beast is said to be arrayed in purple and scarlet, Rev_ 17:4, Tyre had its merchants for these, Ezek 27:7 the fine linen and silk may mystically denote the holy lives, good works, and merits of the saints, those of them called works of supererogation, which become the church's stock, and they sell out for others that want; which is a monstrous kind of ware, and a dreadful imposition upon men, since men cannot be saved and justified by works; and the best of men are so far from having a redundancy of works, that in everything they sin and offend, and are greatly deficient: and they are so far from helping others, that they are unprofitable servants themselves: the purple and scarlet may signify the blood of Christ, which they pretend to sell in the Mass; nay, they have pretended to have had the very liquid blood of Christ, which they have carried in a crystal glass, thick on one side, and transparent on the other; and so could not be seen by persons in a mortal sin, until they had given a good deal of money, and then the clear side was by sleight of hand turned to them; and which was no other than the blood of a duck, renewed weekly by the priest; which trick for a long time brought in vast sums of money, and was detected at Hales in Gloucestershire, in Henry the Eighth's time; or these may intend the sufferings of the saints, which likewise come into the treasure of the church, and are at its dispose for money, the virtue of which being very great for the salvation of men's souls:
and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble: things for utensils and furniture, not so much for their houses, as for their churches; Tyre had its merchants for these, Ezek 27:5. "Thyine wood", Pliny says (i), was very durable, and of it the rafters of ancient temples were made; and may design such like lasting and odoriferous wood as cypress, cedar, &c. used in the Popish churches, for the embellishing of them, and for images in them; it may be the same with the wood of the Almug, or Algum trees, since these are rendered thyine wood in the Vulgate Latin version in 3Kings 10:11 vessels of ivory may be boxes made thereof, in which the host is put, and the relics of saints are preserved: and "vessels of most precious wood", or "stone", as the Alexandrian copy, Vulgate Latin, and Ethiopic versions read,
and of brass, iron, and marble, may intend various vessels used in their churches; as vessels for holy water, fonts of marble, and other valuable stones, for baptism, censers of iron and brass to burn incense in. Cocceius thinks that by these vessels of different materials are meant good men; who are like sweet smelling wood for the fragrancy of their doctrines and lives; and like iron, brass, and marble, for their courage, constancy, and patience; and who have been canonized for saints, which has brought in much money into the pope's coffers: this is a practice in imitation of the Heathens, who deified men, and set them over particular days and affairs; and the privileges of such canonization among the Papists are, that such a saint has his name set in the calendar in red letters, may have churches and altars dedicated to him, and his image set up in them, and a holiday be kept for him, and may be prayed to, and worshipped; a practice dreadfully derogatory to the glory of Christ's person and office, but is that in which these merchants have found their account; for through references, commissions, and reports, for proof of the saint's character and miracles, his friends are at very great expense before the affair is issued, especially if rich; our King Henry the Seventh was very desirous of having his kinsman Henry the Sixth canonized, and solicited the pope for it, but he would not do it under fifteen hundred ducats of gold, which the king thought was too much, and so declined it.
(i) Nat. Hist. l. 13. c. 16.
John Wesley
18:12 Merchandise of gold, &c. - Almost all these are still in use at Rome, both in their idolatrous service, and in common life. Fine linen - The sort of it mentioned in the original is exceeding costly. Thyine wood - A sweet - smelling wood not unlike citron, used in adorning magnificent palaces. Vessels of most precious wood - Ebony, in particular, which is often mentioned with ivory: the one excelling in whiteness, the other in blackness; and both in uncommon smoothness.
Robert Jamieson, A. R. Fausset and David Brown
18:12 (See on Rev_ 17:4).
stones . . . pearls--Greek, "stone . . . pearl."
fine linen--A, B, and C read Greek, "bussinou" for "bussou," that is, "fine linen manufacture" [ALFORD]. The manufacture for which Egypt (the type of the apostate Church, Rev_ 11:8) was famed. Contrast "the fine linen" (Ezek 16:10) put on Israel, and on the New Testament Church (Rev_ 19:8), the Bride, by God (Ps 132:9).
thyine wood--the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [ALFORD]. A sweet-smelling tree of Cyrene in Lybia, used for incense.
all manner vessels--Greek, "every vessel," or "furniture."
18:1318:13: եւ կինամոմոն, եւ ամենայն խունկ, եւ եւղ եւ կնդրուկ, եւ գինի եւ ձէթ, եւ նաշի՛հ եւ ցորեան, եւ ստացուածք ամենայն, արջառ եւ ոչխար. եւ երիվարաց եւ կառաց՝ որ վայել է մարմնոց եւ ոգւոց մարդկան[5304]: [5304] Ոսկան. Եւ արջառ եւ ոչխար, երիվարաց եւ կա՛՛։
13 կինամոն, ամէն տեսակ խունկ եւ անուշահոտ իւղ, կնդրուկ, գինի, ձէթ, ազնիւ ալիւր եւ ցորեն, եւ ամէն ունեցուածք՝ արջառ ու ոչխար, երիվարներ ու կառքեր, որ վայել են մարդկանց մարմիններին եւ հոգիներին:
13 Եւ կինամոնը [ու ամոմոնը] եւ խունկերը ու անուշահոտ իւղը ու կնդրուկը եւ գինին ու ձէթը եւ նաշիհը ու ցորենը եւ արջառները ու ոչխարները եւ ձիերը ու կառքերը եւ մարմինները ու մարդոց հոգիները։
եւ կինամոմոն եւ ամենայն խունկ եւ եւղ եւ կնդրուկ եւ գինի եւ ձէթ եւ նաշիհ եւ ցորեան, եւ [252]ստացուածք ամենայն,`` արջառ եւ ոչխար. եւ երիվարաց եւ կառաց [253]որ վայել է մարմնոց`` եւ ոգւոց մարդկան:

18:13: եւ կինամոմոն, եւ ամենայն խունկ, եւ եւղ եւ կնդրուկ, եւ գինի եւ ձէթ, եւ նաշի՛հ եւ ցորեան, եւ ստացուածք ամենայն, արջառ եւ ոչխար. եւ երիվարաց եւ կառաց՝ որ վայել է մարմնոց եւ ոգւոց մարդկան[5304]:
[5304] Ոսկան. Եւ արջառ եւ ոչխար, երիվարաց եւ կա՛՛։
13 կինամոն, ամէն տեսակ խունկ եւ անուշահոտ իւղ, կնդրուկ, գինի, ձէթ, ազնիւ ալիւր եւ ցորեն, եւ ամէն ունեցուածք՝ արջառ ու ոչխար, երիվարներ ու կառքեր, որ վայել են մարդկանց մարմիններին եւ հոգիներին:
13 Եւ կինամոնը [ու ամոմոնը] եւ խունկերը ու անուշահոտ իւղը ու կնդրուկը եւ գինին ու ձէթը եւ նաշիհը ու ցորենը եւ արջառները ու ոչխարները եւ ձիերը ու կառքերը եւ մարմինները ու մարդոց հոգիները։
zohrab-1805▾ eastern-1994▾ western am▾
18:1313: корицы и фимиама, и мира и ладана, и вина и елея, и муки и пшеницы, и скота и овец, и коней и колесниц, и тел и душ человеческих.
18:13  καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶ ψυχὰς ἀνθρώπων.
18:13. καὶ (and) κιννάμωμον (to-a-cinnamon) καὶ (and) ἄμωμον (to-an-amomon) καὶ (and) θυμιάματα (to-incensings-to) καὶ (and) μύρον (to-seeped) καὶ (and) λίβανον (to-a-liban) καὶ (and) οἶνον (to-a-wine) καὶ (and) ἔλαιον (to-an-oillet) καὶ (and) σεμίδαλιν (to-a-flour) καὶ (and) σῖτον (to-a-grain) καὶ (and) κτήνη (to-animals) καὶ (and) πρόβατα , ( to-stepped-before ,"καὶ (and) ἵππων (of-horses) καὶ (and) ῥεδῶν (of-reda') καὶ (and) σωμάτων, (of-bodies,"καὶ (and) ψυχὰς ( to-breathings ) ἀνθρώπων . ( of-mankinds )
18:13. et cinnamomum et amomum et odoramentorum et unguenti et turis et vini et olei et similae et tritici et iumentorum et ovium et equorum et raedarum et mancipiorum et animarum hominumAnd cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts and sheep and horses and chariots: and slaves and souls of men.
13. and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep; and of horses and chariots and slaves; and souls of men.
18:13. and of cinnamon and black cardamom, and of fragrances and ointments and incense, and of wine and oil and fine flour and wheat, and of beasts of burden and sheep and horses and four-wheeled wagons, and of slaves and the souls of men.
18:13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men:

13: корицы и фимиама, и мира и ладана, и вина и елея, и муки и пшеницы, и скота и овец, и коней и колесниц, и тел и душ человеческих.
18:13  καὶ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα καὶ μύρον καὶ λίβανον καὶ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον καὶ κτήνη καὶ πρόβατα, καὶ ἵππων καὶ ῥεδῶν καὶ σωμάτων, καὶ ψυχὰς ἀνθρώπων.
18:13. et cinnamomum et amomum et odoramentorum et unguenti et turis et vini et olei et similae et tritici et iumentorum et ovium et equorum et raedarum et mancipiorum et animarum hominum
And cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts and sheep and horses and chariots: and slaves and souls of men.
18:13. and of cinnamon and black cardamom, and of fragrances and ointments and incense, and of wine and oil and fine flour and wheat, and of beasts of burden and sheep and horses and four-wheeled wagons, and of slaves and the souls of men.
18:13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:13: And cinnamon - "By the sinamon is ment all maner of costly spyces, wherewith they bury their byshops and founders, lest they shoulde stinke when they translate them agayne to make them saintes for advauntage.
"By the smellynge odours, the swete herbes that they strewe abrode at theyr dedications and burials; besydes the damaske waters, bawmes, muskes, pomaunder, civet, and other curious confections they yet bestow upon theyr owne precious bodyes.
"The oyntments are such oyles as they mingle with rose water, aloes, and spike, with other mery conceits, wherwith they anoynt their holy savours and roods, to make them to sweat, and to smell sweete when they are borne abrod in procession upon their high feastfull dayes.
"Frankinsence occupye they ofte as a necessarie thinge in the sensyng of their idols, hallowinge of their paschal, conjuringe of their ploughes; besydes the blessing of their palmes, candles, ashes, and their dead men's graves, with requiescant in pace.
"With wine synge they theyr masses for money, they housell the people at Easter, they wash their aultar stones upon Maundy Thursday; they fast the holy imber dayes, besydes other banketinges all the whole years, to kepe theyr flesh chaste.
"With oyle smere they yonge infantes at baptisme and bishopping; they grease their massmongers, and gere them the mark of madian; they anele their cattell that starveth; and do many other feates els.
"Fyne floure is suche a merchandyse of theirs as far excedeth all other, and was first geven them by Pope Alexander the first, thinkinge Christes institution not sufficient, nor comly in using the common breade in that ministerie. For that ware hath brought them in their plentifull possessions, their lordshippes, fatte benifices, and prebendaries, with innumerable plesures els.
"Wheat have thei of their farms, whereof they make pardon bread and cakes, to draw people to devocion towardes them.
"Cattell receive they, offered unto their idols by the idiots of the countries, for recover of sondrye diseases; besides that they have of their tithes.
"Shepe have they, sometime of their owne pastures, sometime of begginge, sometime of bequestes for the dead, to cry them out of their feareful purgatorye, when they be asleepe at midnight.
"Great horses have they, for mortuaries, for offices, for favers, giftes, and rewardes, to be good lords unto them, that they may holde still their farmes, and to have saunder waspe their sonne and their heire a priest; or to admitte him unto a manerly benefice, that he may be called 'maister person,' and suche lyke.
"Charets have they also, or horse litters, of al manner of sorts, specially at Rome, with foote men runninge on both sides of them, to make roome for the holy fathers. Of whom some carye their owne precious bodyes, some theyr treasure, some the blessed sacramente, some holy reliques and ornamentes, some their whores, and some their bastardes. The bodyes of men must needes be judged to be at their pleasure, so long as Christen provinces be tributaries unto them, princes obediente, people subject, and their lawes at their commaundement to slea and to kyll. And to make this good, who hath not in England payd his Peter peny, sometime to acknowledge hymselfe a bondman of theirs, at the receit of his yerely howsell? Furthermore yet, besides their market muster of monkes, fryars, and priestes, they have certayne bondmen, of whom some they sell to the Venicians, some to the Genues, some to the Portingales, and some to the Turks, to row in their galleis. And laste of all, to make up their market, least any thing should escape theyr hands, these unmercifull bribers maketh marchaundise of the soules of men, to deprive Christe of his whole right, sending many unto hell, but not one unto heaven, (unlesse they maliciously murther them for the truths sake), and all for mony. After many other sortes els, abuse they these good creatures of God, whom the Holy Ghost heere nameth. Much were it to shew here by the cronicles severally of what Pope they have received authorytie, power, and charge, to utter these wares to advauntage, and how they came firste by the old idolatrous."
Several of the most reputable MSS. versions, and some of the fathers, after cinnamon, add και αμωμον, and amomum. What this shrub was is not easy to say, though mentioned and partially described by Pliny and Dioscorides. Some think it was a species of geranium; others, the rose of Jericho. It was an odoriferous plant supposed to be a native of Assyria; and is thus mentioned by Virgil, Eclog. iv., ver. 25: -
- Assyrium vulgo nascetur amomum.
"The Assyrian amomum shall grow in every soil."
This is translated by some spikenard; by others lady's rose.
Thyine wood - The Thyne or Thyin is said to be a tree whose boughs, leaves, stalks, and fruit, resemble the cypress. It is mentioned by Homer, Odyss, lib. v., ver. 60; by Theophrastes, Hist. Plant, Rev 18:5; and by Pliny, Hist. Nat. lib. xiii. c. 16. How much the different articles mentioned in the 12th and 13th verses were in request among the ancients, and how highly valued, every scholar knows.
Slaves - Σωματων· The bodies of men; probably distinguished here from ψυχας, souls of men, to express bondmen and freemen.
Albert Barnes: Notes on the Bible - 1834
18:13: And cinnamon - Cinnamon is the aromatic bark of the Laurus Cinnamomam, which grows in Arabia, India, and especially in the island of Ceylon. It was formerly, as it is now, a valuable article in the Oriental trade.
And odours - Aromatics employed in religious worship, and for making perfumes. Mr. Gibbon (vol. i. p. 34) mentions, among the articles of commerce and luxury, in the age of the Antonines, "a variety of aromatics that were consumed in religious worship and the pomp of funerals." It is unnecessary to say that the use of such odors has been always common at Rome.
And ointments - Unguents - as spikenard, etc. These were in common use among the ancients. See the Mat 14:7 note; Mar 14:3 note.
And frankincense - See the notes on Mat 2:11. It is unnecessary to say that incense has been always much used in public worship in Rome, and that it has been, therefore, a valuable article of commerce there.
And wine - An article of commerce and luxury in all ages.
And oil - That is, olive oil. This, in ancient times, and in Oriental countries particularly, was an important article of commerce.
And fine flour - The word here means the best and finest kind of flour.
And beasts, and sheep, and horses - Also important articles of merchandise.
And chariots - The word used here - ῥεδῶν redō n - means, properly a carriage with four wheels, or a carriage drawn by mules (Prof. Stuart). It was properly a traveling carriage. The word is of Gallic origin (Quinctil. 1:9; Cic. Mil. 10; Att. v. 17; 6:1. See Adam's Rom. Ant. p. 525). It was an article of luxury.
And slaves - The Greek here is σωμάτων sō matō n - "of bodies." Prof. Stuart renders it "grooms," and supposes that it refers to a particular kind of slaves who were employed in taking care of horses and carriages. The word properly denotes body - an animal body - whether of the human body, living or dead, or the body of a beast; and then the external man - the person, the individual. In later usage, it comes to denote a slave (see Robinson, Lexicon), and in this sense it is used here. The traffic in slaves was common in ancient times, as it is now. We know that this traffic was carried on to a large extent in ancient Rome, the city which John probably had in his eye in this description. See Gibbon, Dec. and Fall, vol. 1, pp. 25, 26. Athenaeus, as quoted by Mr. Gibbon (p. 26), says that "he knew very many Romans who possessed, not for use, but for ostentation, ten, and even twenty thousand slaves." It should be said here, however, that although this refers evidently to traffic in slaves, it is not necessary to suppose that it would be literally characteristic of papal Rome. All this is symbolical, designed to exhibit the papacy under the image of a great city, with what was customary in such a city, or with what most naturally presented itself to the imagination of John as found in such a city; and it is no more necessary to suppose that the papacy would be engaged in the traffic of slaves, than in the traffic of cinnamon, or fine flour, or sheep and horses.
And souls of men - The word used and rendered "souls" - ψυχὰς psuchas - though commonly denoting the "soul" (properly the "breath" or "vital principle"), is also employed to denote the living thing - the animal - in which the soul or vital principle resides; and hence may denote a person or a man. Under this form it is used to denote a "servant" or "slave." See Robinson, Lexicon. Prof. Robinson supposes that the word here means "female slaves," in distinction from those designated by the pRev_ious word. Prof. Stuart (in loco) supposes that the pRev_ious word denotes a particular kind of slaves - those who had the care of horses - and that the word here is used in a generic sense, denoting slaves in general. This kind of traffic in the "persons" or souls of people is mentioned as characterizing ancient Tyre, in Eze 27:13; "Javan, Tubal, and Meshech, they were thy merchants; they traded in the persons of men." It is not quite clear why, in the passage before us, this traffic is mentioned in two forms, as that of the bodies and the souls of people but it would seem most probable that the writer meant to designate all that would properly come under this traffic, whether male or female slaves were bought and sold; whether they were for servitude, or for the gladiatorial sports (see Wetstein, in loco); whatever might be the kind of servitude that they might be employed in, and whatever might be their condition in life. The use of the two words would include all that is implied in the traffic, for, in most important senses, it extends to the body and the soul. In slavery both are purchased; both are supposed, so far as he can avail himself of them, to become the property of the master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: cinnamon: Kg1 10:10, Kg1 10:15, Kg1 10:25; Ch2 9:9; Pro 7:17; Sol 1:3, Sol 4:13, Sol 4:14, Sol 5:5; Amo 6:6; Joh 12:3-8
slaves: or, bodies, Exo 21:16; Deu 24:7, Deu 28:68; Neh 5:4, Neh 5:5, Neh 5:8; Isa 50:1; Eze 27:13; Amo 2:6; Amo 8:6; Ti1 1:10
and souls: By the sale of indulgences, dispensations, absolutions, masses, bulls, etc. Pe2 2:3
John Gill
18:13 And cinnamon, and odours, and ointments, and frankincense,.... Things for delight and pleasure, for the gratifying of the senses; cinnamon, and odours were used for perfuming, Prov 7:17 anointing with oil was used at feasts, Ps 23:5 and "frankincense", or censings, at banquets, and for the regaling of persons after food (k): these customs obtained among the eastern people. Tyre had its merchants for these things, Ezek 27:19 and Mr. Brightman thinks Italy is Rome's merchant in these, which it fetches from Greece, Arabia, and Egypt; it may be these rather respect the ecclesiastical use of them; "cinnamon, odours", and "frankincense", may signify the perfumings and censings used in churches, or the burning incense in imitation of the sweet incense under the law; and "ointments" may denote their chrism, or anointing with oil at baptism, imagining that Christ was anointed with material oil at his baptism, whereas it was with the Holy Ghost: moreover, these things may be mystically understood, "cinnamon" being used by harlots in perfuming their bed, Prov 7:17 may intend the stews and brothel houses erected at Rome, and licensed by authority, each whore paying so much per week; the revenues of which would sometimes yearly amount to twenty thousand ducats: "ointments" may be understood of chrism in baptism, and extreme unction at death: "odours" and "frankincense" may mean their prayers and pater nosters, their prayers for the dead, which were never made without the pence; hence that proverbial expression, no pence, no pater noster.
And wine, and oil, and fine flour, and wheat, and beasts, and sheep: things for civil use; these are things which belong to food, to eating and drinking, and are the most material and necessary things of life, Ps 4:7. Tyre had her merchants for these, Ezek 27:17 and Mr. Brightman will have Italy to be Rome's merchant for wine and oil; Sardinia and Sicily her merchants for fine flour and wheat; Germany for beasts, and England for sheep: and with respect to the ecclesiastical use of these things, wine is for the chalice, used in daily Masses, and drank only by the priests; "oil" for chrism at baptism, and for the extreme unction: "fine flour" for the Mass, or to make their breaden god of; and "wheat, beasts, and sheep" for tithes for the clergy:
and horses, and chariots, and slaves; things for splendour, equipage, and attendance; horses and chariots for the popes, cardinals, archbishops, and bishops, to ride in state and grandeur, and slaves to wait upon them. Tyre had her merchants for these Ezek 27:14 and Mr. Brightman's opinion is, that the French are Rome's merchants for horses and chariots, and the Swiss for slaves, or "bodies", as the word may be rendered, who live by exercising their bodies, and hiring them out in war; and who are many of them the guards of the person of the pope of Rome: and last of all it is added,
and souls of men; still in allusion to the merchandise of Tyre, some of whose merchants are said to trade in the persons of men, Ezek 27:13 which the Targum and Septuagint render, in the souls of men; the popes have some of them sold their own souls to the devil, to get into the chair, and, when in, have been the means of destroying of thousands of others; they assume a power over the souls of men, of binding and loosing the consciences of men, imposing new laws upon them, and freeing them from obligation to the laws of God and men, to the ruin of their souls; and it has been said by their sycophants, that if the pope should send thousands of men to hell, no one should say to him, what dost thou? The Romish priests pretend to redeem souls out of purgatory for such a sum of money, and sell pardons and indulgences, say Mass, and promise heaven itself for money; and this they get at the expense of men's souls, by their false doctrine and superstitious worship, and so make merchandise of them, as is said of the false teachers, 2Pet 2:3 moreover, as by "slaves", or bodies, in the preceding clause, are meant such who serve with their bodies, either by way of attendance, or in unnatural lust; so by "souls" of men may be meant men of soul, of great natural wit and understanding, of great parts, abilities, and learning, with which they serve the man of sin, and his interest, such as Bellarmine, and others.
(k) Misn. Beracot, c. 6. sect. 6.
John Wesley
18:13 Amomum - A shrub whose wood is a fine perfume. And beasts - Cows and oxen. And of chariots - a purely Latin word is here inserted in the Greek. This St. John undoubtedly used on purpose, in describing the luxury of Rome. And of bodies - A common term for slaves. And souls of men - For these also are continually bought and sold at Rome. And this of all others is the most gainful merchandise to the Roman traffickers.
Robert Jamieson, A. R. Fausset and David Brown
18:13 cinnamon--designed by God for better purposes: being an ingredient in the holy anointing oil, and a plant in the garden of the Beloved (Song 4:14); but desecrated to vile uses by the adulteress (Prov 7:17).
odours--of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and ANDREAS, but not oldest manuscripts.
ointments--Greek, "ointment."
frankincense--Contrast the true "incense" which God loves (Ps 141:2; Mal 1:11).
fine flour--the similago of the Latins [ALFORD].
beasts--of burden: cattle.
slaves--Greek, "bodies."
souls of men-- (Ezek 27:13). Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, which has so often enslaved both bodies and souls of men. Though the New Testament does not directly forbid slavery, which would, in the then state of the world, have incited a slave revolt, it virtually condemns it, as here. Popery has derived its greatest gains from the sale of masses for the souls of men after death, and of indulgences purchased from the Papal chancery by rich merchants in various countries, to be retailed at a profit [MOSHEIM, III, 95, 96].
18:1418:14: Եւ ամենայն ցանկութիւն անձին քոյ գնա՛ց ՚ի քէն, եւ ամենայն լուսափայլ վայելչութիւնն, պարարտն եւ գէրն եւ սպիտակն գնաց ՚ի քէն, եւ ո՛չ եւս գտցես զայդ[5305]: [5305] Ոմանք. Եւ ոչ եւս այլ գտցես։
14 Եւ քո մարմնին ցանկալի ամէն բան գնա՜ց քեզնից, նաեւ՝ ամէն լուսափայլ վայելչութիւն. պարարտութիւնը, գիրութիւնը եւ փառաւորութիւնը գնաց քեզնից. եւ այլեւս չես գտնելու դրանք:
14 Եւ քու հոգիիդ ցանկացած պտուղները քեզմէ գացին ու բոլոր շքեղ ու փայլուն բաները քեզմէ կորսուեցան եւ ալ բնաւ պիտի չգտնես զանոնք։
Եւ ամենայն [254]ցանկութիւն անձին քո գնաց ի քէն, եւ ամենայն [255]լուսափայլ վայելչութիւնն, [256]պարարտն եւ գէրն`` եւ սպիտակն գնաց ի քէն, եւ ոչ եւս գտցես զայդ:

18:14: Եւ ամենայն ցանկութիւն անձին քոյ գնա՛ց ՚ի քէն, եւ ամենայն լուսափայլ վայելչութիւնն, պարարտն եւ գէրն եւ սպիտակն գնաց ՚ի քէն, եւ ո՛չ եւս գտցես զայդ[5305]:
[5305] Ոմանք. Եւ ոչ եւս այլ գտցես։
14 Եւ քո մարմնին ցանկալի ամէն բան գնա՜ց քեզնից, նաեւ՝ ամէն լուսափայլ վայելչութիւն. պարարտութիւնը, գիրութիւնը եւ փառաւորութիւնը գնաց քեզնից. եւ այլեւս չես գտնելու դրանք:
14 Եւ քու հոգիիդ ցանկացած պտուղները քեզմէ գացին ու բոլոր շքեղ ու փայլուն բաները քեզմէ կորսուեցան եւ ալ բնաւ պիտի չգտնես զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
18:1414: И плодов, угодных для души твоей, не стало у тебя, и все тучное и блистательное удалилось от тебя; ты уже не найдешь его.
18:14  καὶ ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν.
18:14. καὶ (And) ἡ (the-one) ὀπώρα (a-late-hour) σου (of-thee) τῆς (of-the-one) ἐπιθυμίας (of-a-passioning-upon-unto) τῆς (of-the-one) ψυχῆς (of-a-breathing) ἀπῆλθεν (it-had-came-off) ἀπὸ (off) σοῦ, (of-THEE,"καὶ (and) πάντα ( all ) τὰ (the-ones) λιπαρὰ ( fat ) καὶ (and) τὰ (the-ones) λαμπρὰ ( en-lamped ) ἀπώλετο ( it-had-destructed-off ) ἀπὸ (off) σοῦ, (of-THEE,"καὶ (and) οὐκέτι (not-if-to-a-one) οὐ (not) μὴ (lest) αὐτὰ (to-them) εὑρήσουσιν. (they-shall-find)
18:14. et poma tua desiderii animae discessit a te et omnia pinguia et clara perierunt a te et amplius illa iam non invenientAnd the fruits of the desire of thy soul are departed from thee: and all fat and goodly things are perished from thee. And they shall find them no more at all.
14. And the fruits which thy soul lusted after are gone from thee, and all things that were dainty and sumptuous are perished from thee, and shall find them no more at all.
18:14. And the fruits of the desires of your soul have gone away from you. And all things fat and splendid have perished from you. And they shall never find these things again.
18:14. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.
And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all:

14: И плодов, угодных для души твоей, не стало у тебя, и все тучное и блистательное удалилось от тебя; ты уже не найдешь его.
18:14  καὶ ἡ ὀπώρα σου τῆς ἐπιθυμίας τῆς ψυχῆς ἀπῆλθεν ἀπὸ σοῦ, καὶ πάντα τὰ λιπαρὰ καὶ τὰ λαμπρὰ ἀπώλετο ἀπὸ σοῦ, καὶ οὐκέτι οὐ μὴ αὐτὰ εὑρήσουσιν.
18:14. et poma tua desiderii animae discessit a te et omnia pinguia et clara perierunt a te et amplius illa iam non invenient
And the fruits of the desire of thy soul are departed from thee: and all fat and goodly things are perished from thee. And they shall find them no more at all.
18:14. And the fruits of the desires of your soul have gone away from you. And all things fat and splendid have perished from you. And they shall never find these things again.
18:14. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:14: And the fruits that thy soul lusted after - και ἡ οπωρα της επιθυμιας της ψυχης σου. As οπωρα signifies autumn, any and all kinds of autumnal fruits may be signified by the word in the above clause.
Dainty and goodly - Τα λιπαρα· Delicacies for the table. Τα λαμπρα, what is splendid and costly in apparel.
Albert Barnes: Notes on the Bible - 1834
18:14: And the fruits that thy soul lusted after - Literally, "the fruits of the desire of thy soul." The word rendered "fruits" - ὀπώρα opō ra - properly means, "late summer; dog-days," the time when Sirius, or the Dog-star, is predominant. In the East this is the season when the fruits ripen, and hence the word comes to denote fruit. The reference is to any kind of fruit that would be brought for traffic into a great city, and that would be regarded as an article of luxury.
Are departed from thee - That is, they are no more brought for sale into the city.
And all things which were dainty and goodly - These words "characterize all kinds of furniture and clothing which were gilt, or plated, or embroidered, and therefore were bright or splendid" (Prof. Stuart).
And thou shalt find them no more at all - The address here is decidedly to the city itself. The meaning is, that they would no more be found there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: thy soul: Num 11:4, Num 11:34; Psa 78:18, Psa 106:14; Co1 10:6; Jam 4:2; Jo1 2:16, Jo1 2:17
departed: Luk 12:20, Luk 16:25
Geneva 1599
18:14 (10) And the (f) fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.
(10) An apostrophe, or turning of the speech by imitation, used for more vehemence, as if those merchants, as mourners, should in passionate speech speak to Babylon, though now utterly fallen and overthrown; (Is 13:9) and in many other places.
(f) By this is meant that season which is before the fall of the leaf, at which time fruit ripens, and the word signifies such fruits as are longed for.
John Gill
18:14 And the fruits that thy soul lusted after are departed from thee,.... Or "the autumn of the desire of thy soul"; the desirable fruits which are then in season; the Vulgate Latin and Ethiopic versions render it "apples", which are ripe in autumn; and may design all such fruit as Italy abounds with, which will now be destroyed; and seems to point at the time of year when Babylon's destruction will be: but, in the mystical sense, these fruits may intend universal dominion over nations and churches, the obedience of kings and princes, riches, honours, and pleasures of all sorts; things greatly affected by the Papacy, and of which a large harvest was expected, but now all will be at an end:
and all things which were dainty and goodly are departed from thee; all that were palatable to the taste, and pleasant to the sight, that were excellent and desirable; as the triple crown, cardinalships, archbishoprics, bishoprics, deanaries, fat benefices, and good livings:
and thou shalt find them no more at all; for this will be an utter destruction; at the Reformation these desirable things were taken from her in several nations, and in some places she has recovered them again, as in Germany and other places; and the outward court, or the reformed church, sinking into an outward show and form, will be wholly given to the Gentiles, the Papists, and they will have these things in their hands again before Rome's utter destruction, but after that they will no more be regained.
John Wesley
18:14 And the fruits - From what was imported they proceed to the domestic delicates of Rome; none of which is in greater request there, than the particular sort which is here mentioned. The word properly signifies, pears, peaches, nectarines, and all of the apple and plum kinds. And all things that are dainty - To the taste. And splendid - To the sight; as clothes, buildings, furniture.
Robert Jamieson, A. R. Fausset and David Brown
18:14 Direct address to Babylon.
the fruits that thy soul lusted after--Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul."
dainty--Greek, "fat": "sumptuous" in food.
goodly--"splendid," "bright," in dress and equipage.
departed--supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished."
thou shalt--A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."
18:1518:15: Եւ ամենայն շահավաճառք այսոքիւք մեծացեալք ՚ի քէն ՚ի բա՛ց կացցեն վասն երկիւղի տանջանաց քոց լալով՝ եւ սուգ առնլով[5306], [5306] Ոմանք. Եւ սուգ առնլով ա՛՛։
15 Եւ այս բոլորով հարստացած բոլոր վաճառականները քո տանջանքների երկիւղից հեռու պիտի կանգնեն քեզնից եւ լալով ու սուգ անելով պիտի ասեն.
15 Այս բաներուն վաճառականները, որոնք անկէ հարստացած էին, հեռուն պիտի կայնին անոր տանջանքին վախէն՝ լալով ու սուգ ընելով
Եւ ամենայն շահավաճառք [257]այսոքիւք մեծացեալք` ի քէն`` ի բաց կացցեն վասն երկիւղի տանջանաց [258]քոց` լալով եւ սուգ առնլով:

18:15: Եւ ամենայն շահավաճառք այսոքիւք մեծացեալք ՚ի քէն ՚ի բա՛ց կացցեն վասն երկիւղի տանջանաց քոց լալով՝ եւ սուգ առնլով[5306],
[5306] Ոմանք. Եւ սուգ առնլով ա՛՛։
15 Եւ այս բոլորով հարստացած բոլոր վաճառականները քո տանջանքների երկիւղից հեռու պիտի կանգնեն քեզնից եւ լալով ու սուգ անելով պիտի ասեն.
15 Այս բաներուն վաճառականները, որոնք անկէ հարստացած էին, հեռուն պիտի կայնին անոր տանջանքին վախէն՝ լալով ու սուգ ընելով
zohrab-1805▾ eastern-1994▾ western am▾
18:1515: Торговавшие всем сим, обогатившиеся от нее, станут вдали от страха мучений ее, плача и рыдая
18:15  οἱ ἔμποροι τούτων, οἱ πλουτήσαντες ἀπ᾽ αὐτῆς, ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, κλαίοντες καὶ πενθοῦντες,
18:15. οἱ (The-ones) ἔμποροι ( traversers-in ) τούτων, (of-the-ones-these,"οἱ (the-ones) πλουτήσαντες ( having-wealthed-unto ) ἀπ' (off) αὐτῆς, (of-it,"ἀπὸ (off) μακρόθεν (from-long) στήσονται ( they-shall-stand ) διὰ (through) τὸν (to-the-one) φόβον (to-a-fearee) τοῦ (of-the-one) βασανισμοῦ (of-an-abrading-of) αὐτῆς (of-it) κλαίοντες ( sobbing ) καὶ ( and ) πενθοῦντες , ( mourning-unto ,"
18:15. mercatores horum qui divites facti sunt ab ea longe stabunt propter timorem tormentorum eius flentes ac lugentesThe merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning,
15. The merchants of these things, who were made rich by her, shall stand afar off for the fear of her torment, weeping and mourning;
18:15. The merchants of these things, who were made wealthy, shall stand far away from her, out of fear of her torments, weeping and mourning,
18:15. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing:

15: Торговавшие всем сим, обогатившиеся от нее, станут вдали от страха мучений ее, плача и рыдая
18:15  οἱ ἔμποροι τούτων, οἱ πλουτήσαντες ἀπ᾽ αὐτῆς, ἀπὸ μακρόθεν στήσονται διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, κλαίοντες καὶ πενθοῦντες,
18:15. mercatores horum qui divites facti sunt ab ea longe stabunt propter timorem tormentorum eius flentes ac lugentes
The merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning,
18:15. The merchants of these things, who were made wealthy, shall stand far away from her, out of fear of her torments, weeping and mourning,
18:15. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:15: Stand afar off - See Rev 18:10.
Albert Barnes: Notes on the Bible - 1834
18:15: The merchants of these things - Who trafficked in these things, and who supplied the city with them, Rev 18:11.
Which were made rich by her - By traffic with her.
Shall stand afar off - Rev 18:10.
For fear of her torment - Struck with terror by her torment, so that they did not dare to approach her, Rev 18:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: which: Rev 18:3, Rev 18:11; Hos 12:7, Hos 12:8; Zac 11:5; Mar 11:17; Act 16:19, Act 19:24-27
shall: Rev 18:11; Jdg 18:23, Jdg 18:24; Eze 27:31; Amo 5:16, Amo 5:17
John Gill
18:15 The merchants of these things,.... Before mentioned, who have traded in them for themselves and for Rome:
which were made rich by her, see Rev_ 18:3
shall stand afar off for fear of her torment; as the kings of the earth before, Rev_ 18:10 being conscious to themselves of their being partners in her crimes, and so might justly fear they should share in her punishment; and it may be, they will outwardly deny they are now of her religion, and will externally embrace the reformed religion; though they will be inwardly weeping and wailing for the destruction of Rome, and the loss of their merchandise and goodly things.
Robert Jamieson, A. R. Fausset and David Brown
18:15 of these things--of the things mentioned, Rev_ 18:12-13.
which--"who."
made rich by--Greek, "derived riches from her."
stand afar off for the fear--(Compare Rev_ 18:10).
wailing--Greek, "mourning."
18:1618:16: ասասցեն. Վա՛յ վա՛յ, քաղաք մեծ, որ զգեցեալ էիր բեհեզս եւ ծիրանիս եւ որդան, ոսկեզօծս՝ եւ քարինս պատուակա՛նս՝ եւ մարգարիտս[5307]. [5307] Ոսկան. Եւ ասասցեն. Վայ։ Ոմանք. Եւ զոսկեզօծս։
16 «Վա՜յ, վա՜յ մեծ քաղաք, որ հագել էիր բեհեզ, ծիրանի եւ որդան կարմիր ու կրում էիր ոսկէ զարդարանքներ, թանկարժէք քարեր եւ մարգարիտներ,
16 Ու պիտի ըսեն. ‘Վա՜յ, վա՜յ, մե՛ծ քաղաք, որ բեհեզ ու ծիրանի եւ որդան կարմիր հագած էիր ու ոսկիով եւ պատուական քարերով ու մարգարիտներով զարդարուած էիր,
ասասցեն. Վա՜յ, վա՜յ, քաղաք մեծ, որ զգեցեալ էիր բեհեզս եւ ծիրանիս եւ որդան, ոսկեզօծս եւ քարինս պատուականս եւ մարգարիտս:

18:16: ասասցեն. Վա՛յ վա՛յ, քաղաք մեծ, որ զգեցեալ էիր բեհեզս եւ ծիրանիս եւ որդան, ոսկեզօծս՝ եւ քարինս պատուակա՛նս՝ եւ մարգարիտս[5307].
[5307] Ոսկան. Եւ ասասցեն. Վայ։ Ոմանք. Եւ զոսկեզօծս։
16 «Վա՜յ, վա՜յ մեծ քաղաք, որ հագել էիր բեհեզ, ծիրանի եւ որդան կարմիր ու կրում էիր ոսկէ զարդարանքներ, թանկարժէք քարեր եւ մարգարիտներ,
16 Ու պիտի ըսեն. ‘Վա՜յ, վա՜յ, մե՛ծ քաղաք, որ բեհեզ ու ծիրանի եւ որդան կարմիր հագած էիր ու ոսկիով եւ պատուական քարերով ու մարգարիտներով զարդարուած էիր,
zohrab-1805▾ eastern-1994▾ western am▾
18:1616: и говоря: горе, горе [тебе], великий город, одетый в виссон и порфиру и багряницу, украшенный золотом и камнями драгоценными и жемчугом,
18:16  λέγοντες, οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη [ἐν] χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
18:16. λέγοντες ( forthing ,"Οὐαί (A-woe) οὐαί, (a-woe,"ἡ (the-one) πόλις (a-city) ἡ (the-one) μεγάλη, (great,"ἡ (the-one) περιβεβλημένη (having-had-come-to-be-casted-about) βύσσινον (to-linened-belonged-to) καὶ (and) πορφυροῦν (to-purpled) καὶ (and) κόκκινον, (to-kerneled-belonged-to,"καὶ (and) κεχρυσωμένη (having-had-come-to-be-en-goldened) [ἐν] "[in]"χρυσίῳ (unto-a-goldlet) καὶ (and) λίθῳ (unto-a-stone) τιμίῳ (unto-value-belonged) καὶ (and) μαργαρίτῃ, (unto-an-oyster-belongness,"
18:16. et dicentes vae vae civitas illa magna quae amicta erat byssino et purpura et cocco et deaurata est auro et lapide pretioso et margaritisAnd saying: Alas! alas! that great city, which was clothed with fine linen and purple and scarlet and was gilt with gold and precious stones and pearls.
16. saying, Woe, woe, the great city, she that was arrayed in fine linen and purple and scarlet, and decked with gold and precious stone and pearl!
18:16. and saying: ‘Woe! Woe! to that great city, which was clothed with fine linen and purple and scarlet, and which was adorned with gold and precious stones and pearls.’
18:16. And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls:

16: и говоря: горе, горе [тебе], великий город, одетый в виссон и порфиру и багряницу, украшенный золотом и камнями драгоценными и жемчугом,
18:16  λέγοντες, οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἡ περιβεβλημένη βύσσινον καὶ πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη [ἐν] χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίτῃ,
18:16. et dicentes vae vae civitas illa magna quae amicta erat byssino et purpura et cocco et deaurata est auro et lapide pretioso et margaritis
And saying: Alas! alas! that great city, which was clothed with fine linen and purple and scarlet and was gilt with gold and precious stones and pearls.
18:16. and saying: ‘Woe! Woe! to that great city, which was clothed with fine linen and purple and scarlet, and which was adorned with gold and precious stones and pearls.’
18:16. And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:16: Clothed in fine linen, and purple, etc. - The verb περιβαλλεσθαι, which we here translate clothed, signifies often to abound, be enriched, laden with, and is so used by the best Greek writers; see many examples in Kypke. These articles are not to be considered here as personal ornaments, but as articles of trade or merchandise, in which this city trafficked.
Albert Barnes: Notes on the Bible - 1834
18:16: And saying, Alas, alas ... - notes on Rev 18:10.
That was clothed in fine linen - In the pRev_ious description Rev 18:12-13, these are mentioned as articles of traffic; here the city, under the image of a female, is represented as clothed in the most rich and frivolous of these articles.
And purple, and scarlet - See the notes on Rev 17:3-4. Compare Rev 18:12 of this chapter.
And decked with gold, and precious stones, and pearls - notes on Rev 17:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: Alas: Rev 18:10, Rev 18:11, Rev 17:4; Luk 16:19-31
John Gill
18:16 And saying, alas, alas! that great city,..... Using the same words the kings of the earth do, Rev_ 18:10 only adding, suitable to their characters as merchants, and the things they traded in with her,
that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls; See Gill on Rev_ 18:12, Rev_ 17:4, see also Ezek 27:32.
Robert Jamieson, A. R. Fausset and David Brown
18:16 And--so Vulgate and ANDREAS. But A, B, and C omit.
decked--literally, "glided."
stones . . . pearls--Greek, "stone . . . pearl." B and ANDREAS read "pearls." But A and C, "pearl."
18:1718:17: զի ՚ի միում ժամու պակասեցա՛ւ այնչափ մեծութիւն քո. եւ ամենայն նաւավար՝ եւ ամենայն որ ՚ի տեղիս տեղիս նաւեն, եւ նաւա՛զք, եւ որք միանգամ ուռկանաւ գործեն՝ ՚ի հեռաստանէ՛ կայցեն լալով[5308], [5308] Ոմանք. ՚Ի միում ժամու ապականեցաւ այսչափ մե՛՛... նաւին նաւազք... կացցեն լալով։
17 մէկ ժամում քո այնչափ հարստութիւնը վատնուեց»: Եւ ամէն նաւավար ու բոլոր նրանք, որ նաւարկում են տարբեր տեղեր, ամէն նաւաստի եւ բոլոր ձկնորսները, որ ուռկան են գցում, հեռու պիտի կանգնեն լալով,
17 Վասն զի այնքան հարստութիւնը մէկ ժամու մէջ փճացաւ’։ Նաւավարները եւ այն ամէնքը, որ նաւով տեղ կ’երթան ու նաւաստիները եւ որոնք որ ծովու մէջ կը բնակին, հեռուն կայնեցան։
զի ի միում ժամու պակասեցաւ այնչափ մեծութիւն քո. եւ ամենայն նաւավար եւ ամենայն որ ի տեղիս տեղիս նաւեն, եւ նաւազք եւ որք միանգամ [259]ուռկանաւ գործեն` ի հեռաստանէ [260]կայցեն լալով:

18:17: զի ՚ի միում ժամու պակասեցա՛ւ այնչափ մեծութիւն քո. եւ ամենայն նաւավար՝ եւ ամենայն որ ՚ի տեղիս տեղիս նաւեն, եւ նաւա՛զք, եւ որք միանգամ ուռկանաւ գործեն՝ ՚ի հեռաստանէ՛ կայցեն լալով[5308],
[5308] Ոմանք. ՚Ի միում ժամու ապականեցաւ այսչափ մե՛՛... նաւին նաւազք... կացցեն լալով։
17 մէկ ժամում քո այնչափ հարստութիւնը վատնուեց»: Եւ ամէն նաւավար ու բոլոր նրանք, որ նաւարկում են տարբեր տեղեր, ամէն նաւաստի եւ բոլոր ձկնորսները, որ ուռկան են գցում, հեռու պիտի կանգնեն լալով,
17 Վասն զի այնքան հարստութիւնը մէկ ժամու մէջ փճացաւ’։ Նաւավարները եւ այն ամէնքը, որ նաւով տեղ կ’երթան ու նաւաստիները եւ որոնք որ ծովու մէջ կը բնակին, հեռուն կայնեցան։
zohrab-1805▾ eastern-1994▾ western am▾
18:1717: ибо в один час погибло такое богатство! И все кормчие, и все плывущие на кораблях, и все корабельщики, и все торгующие на море стали вдали
18:17  ὅτι μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος. καὶ πᾶς κυβερνήτης καὶ πᾶς ὁ ἐπὶ τόπον πλέων καὶ ναῦται καὶ ὅσοι τὴν θάλασσαν ἐργάζονται ἀπὸ μακρόθεν ἔστησαν
18:17. ὅτι (to-which-a-one) μιᾷ (unto-one) ὥρᾳ (unto-an-hour) ἠρημώθη (it-was-en-solituded) ὁ (the-one) τοσοῦτος (the-one-which-the-one-this) πλοῦτος. (wealthed) καὶ (And) πᾶς (all) κυβερνήτης ( a-helmer ) καὶ (and) πᾶς (all) ὁ (the-one) ἐπὶ (upon) τόπον (to-an-occasion) πλέων, (floating-unto," καὶ ( and ) ναῦται ( boaters ) καὶ ( and ) ὅσοι ( which-a-which ) τὴν ( to-the-one ) θάλασσαν ( to-a-sea ) ἐργάζονται , ( they-work-to ,"ἀπὸ (off) μακρόθεν (from-long) ἔστησαν ( they-had-stood ,"
18:17. quoniam una hora destitutae sunt tantae divitiae et omnis gubernator et omnis qui in locum navigat et nautae et qui maria operantur longe steteruntFor in one hour are so great riches come to nought. And every shipmaster and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off,
17. for in one hour so great riches is made desolate. And every shipmaster, and every one that saileth any whither, and mariners, and as many as gain their living by sea, stood afar off,
18:17. For such great wealth was brought to destitution in one hour. And every shipmaster, and all who navigate on lakes, and mariners, and those who work at sea, stood far away.
18:17. For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,
For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off:

17: ибо в один час погибло такое богатство! И все кормчие, и все плывущие на кораблях, и все корабельщики, и все торгующие на море стали вдали
18:17  ὅτι μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος. καὶ πᾶς κυβερνήτης καὶ πᾶς ὁ ἐπὶ τόπον πλέων καὶ ναῦται καὶ ὅσοι τὴν θάλασσαν ἐργάζονται ἀπὸ μακρόθεν ἔστησαν
18:17. quoniam una hora destitutae sunt tantae divitiae et omnis gubernator et omnis qui in locum navigat et nautae et qui maria operantur longe steterunt
For in one hour are so great riches come to nought. And every shipmaster and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off,
18:17. For such great wealth was brought to destitution in one hour. And every shipmaster, and all who navigate on lakes, and mariners, and those who work at sea, stood far away.
18:17. For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,
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
18:17: Every shipmaster - Captains of vessels; some think pilots are meant, and this is most likely to be the meaning of the original word κυβερνητης. This description appears to be at least partly taken from Eze 27:26-28.
And all the company in ships - Και πας επι των πλοιων ὁ ὁμιλος· The crowd or passengers aboard. But the best MSS, and versions have και πας ὁ επι τοπον πλεων, those who sail from place to place, or such as stop at particular places on the coast, without performing the whole voyage. This sufficiently marks the traffic on the coast of the Mediterranean Sea. Some might debark (in sailing from Rome) at the island of Sicily, others at different ports in Greece; some at Corinth, others at Crete, or the various islands of the Aegean Sea; some at Rhodes, Pamphylia, etc., etc.; as in those times in which the compass was unknown, every voyage was performed coastwise, always keeping, if possible, within sight of the land.
Albert Barnes: Notes on the Bible - 1834
18:17: For in one hour - In a very brief period - so short, that it seemed to them to be but one hour. In the prediction Rev 18:8, it is said that it would be "in one day" (see the notes on that place); here it is said that, to the on-lookers, it seemed to be but an hour. There is no inconsistency, therefore, between the two statements.
So great riches is come to nought - All the accumulated wealth of so great and rich a city. This should have been united with Rev 18:16, as it is a part of the lamentation of the merchants, and as the lamentation of the mariners commences in the other part of the verse. It is so divided in the Greek Testaments.
And every ship-master - This introduces the lamentation of the mariners, who would, of course, be deeply interested in the destruction of a city with which they had been accustomed to trade, and by carrying merchandise to which they had been enriched. The word "ship-master" - κυβερνήτης kubernē tē s - means, properly, a "governor"; then a governor of a ship - the "steersman" or "pilot," Act 27:11.
And all the company in ships - Prof. Stuart renders this "coasters." There is here, however, an important difference in the reading of the text. The commonly received text is, πᾶς ἐπὶ τῶν πλοίων ὁ ὅμιλος pas epi tō n ploiō n ho homilos - "the whole company in ships," as in our common version; the reading which is now commonly adopted, and which is found in Griesbach, Hahn, and Tittmann, is ὁ ἐπὶ τόπον πλέων ho epi topon pleō n - "he who sails to a place"; that is, he who sails from one place to another along the coast, or who does not venture out far to sea; and thus the phrase would denote a secondary class of sea-captains or officers - those less venturesome, or experienced, or bold than others. There can be little doubt that this is the correct reading (compare Wetatein, in loco); and hence the class of seamen here referred to is "coasters." Such seamen would naturally be employed where there was a great and luxurious maritime city, and would have a deep interest in its fall.
And sailors - Common seamen.
And as many as trade by sea - In any kind of craft, whether employed in a near or a remote trade.
Stood afar off - notes on Rev 18:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: in one: Rev 18:10; Isa 47:9; Jer 51:8; Lam 4:6
And every: Rev 18:11; Isa 23:14; Eze 27:27-36; Jon 1:6
Geneva 1599
18:17 (11) For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,
(11) The manner of mourning used by them that trade by sea.
John Gill
18:17 For in one hour so great riches is come to nought,.... That is, in a very short time, expressing the suddenness and speediness of Rome's destruction, the quick dispatch and expedition that will be made in it, by the instruments of it, as in Rev_ 18:10. Rome was always famous for its great wealth and riches; the Jews have a saying (l), that if ten kabs of riches descend into the world, the ancient Romans take nine of them, and the other the whole world:
and every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off; the lamentation of the kings and merchants of the earth being ended, masters of ships, sailors, and seafaring men begin theirs: by "ships" are meant dioceses, abbeys, priories, and monasteries; and by the masters, or governors of them, bishops, abbots, priors, the heads of monasteries, and of the several orders of the Franciscans, Dominicans, &c. and by "all the company in ships", or "every shipmate", the fellows that belong to every religious house and order; and by "sailors" and "traders at sea", all such who compass sea and land to make proselytes to the Romish religion, like the Pharisees of old, and who, as they, make them two fold more the children of hell than themselves; and, in general, these traders abroad may design the pope's legates, sent by him into various parts, to collect his revenues, and the Jesuits, who are everywhere sent abroad to sow sedition and false doctrine, and the priests that travel about to sell pardons and indulgences: these
stood afar off; as the kings and merchants before, for fear of sharing in the condemnation and punishment of Babylon; knowing full well that they deserved it, having been associates with her in her crimes.
(l) T. Bab. Kiddushin, fol. 49. 2.
Robert Jamieson, A. R. Fausset and David Brown
18:17 is come to naught--Greek, "is desolated."
shipmaster--Greek, "steersman," or "pilot."
all the company in ships--A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has ". . . to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'AAUBIGNE, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.
18:1818:18: եւ աղաղակեսցեն՝ տեսանելով զծուխ կիզման նորա, ասելով. Ո՞ նմանէ քաղաքիս այսմիկ մեծի[5309]: [5309] Ոսկան. Եւ ասելով։
18 պիտի աղաղակեն՝ տեսնելով նրա այրման ծուխը, ու ասեն. «Ո՞ր քաղաքն էր նման այս մեծ քաղաքին»:
18 Եւ տեսնելով անոր հրկիզումին ծուխը՝ կ’աղաղակէին՝ ըսելով. ‘Ո՞վ նման է այս մեծ քաղաքին’։
եւ [261]աղաղակեսցեն տեսանելով զծուխ կիզման նորա, ասելով. Ո՞ նման է քաղաքիս այսմիկ մեծի:

18:18: եւ աղաղակեսցեն՝ տեսանելով զծուխ կիզման նորա, ասելով. Ո՞ նմանէ քաղաքիս այսմիկ մեծի[5309]:
[5309] Ոսկան. Եւ ասելով։
18 պիտի աղաղակեն՝ տեսնելով նրա այրման ծուխը, ու ասեն. «Ո՞ր քաղաքն էր նման այս մեծ քաղաքին»:
18 Եւ տեսնելով անոր հրկիզումին ծուխը՝ կ’աղաղակէին՝ ըսելով. ‘Ո՞վ նման է այս մեծ քաղաքին’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818: и, видя дым от пожара ее, возопили, говоря: какой город подобен городу великому!
18:18  καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντες, τίς ὁμοία τῇ πόλει τῇ μεγάλῃ;
18:18. καὶ (and) ἔκραξαν (they-clamored-to) βλέποντες ( viewing ) τὸν (to-the-one) καπνὸν (to-a-smoke) τῆς (of-the-one) πυρώσεως (of-an-en-firing) αὐτῆς (of-it) λέγοντες ( forthing ," Τίς ( What-one ) ὁμοία ( along-belonged ) τῇ (unto-the-one) πόλει (unto-a-city) τῇ (unto-the-one) μεγάλῃ; (unto-great?"
18:18. et clamaverunt videntes locum incendii eius dicentes quae similis civitati huic magnaeAnd cried, seeing the place of her burning, saying: What city is like to this great city?
18. and cried out as they looked upon the smoke of her burning, saying, What is like the great city?
18:18. And they cried out, seeing the place of her conflagration, saying: ‘What city resembles this great city?’
18:18. And cried when they saw the smoke of her burning, saying, What [city is] like unto this great city!
And cried when they saw the smoke of her burning, saying, What [city is] like unto this great city:

18: и, видя дым от пожара ее, возопили, говоря: какой город подобен городу великому!
18:18  καὶ ἔκραζον βλέποντες τὸν καπνὸν τῆς πυρώσεως αὐτῆς λέγοντες, τίς ὁμοία τῇ πόλει τῇ μεγάλῃ;
18:18. et clamaverunt videntes locum incendii eius dicentes quae similis civitati huic magnae
And cried, seeing the place of her burning, saying: What city is like to this great city?
18:18. And they cried out, seeing the place of her conflagration, saying: ‘What city resembles this great city?’
18:18. And cried when they saw the smoke of her burning, saying, What [city is] like unto this great city!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:18: What city is like unto this great city! - Viz. in magnitude, power, and luxury.
Albert Barnes: Notes on the Bible - 1834
18:18: And cried ... - That is, as they had a deep interest in it, they would, on their own account, as well as hers, lift up the voice of lamentation. What city is like unto this great city? - In her destruction. What calamity has ever come upon a city like this?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: when: Rev 18:9
What: Rev 18:10, Rev 13:4; Isa 23:8, Isa 23:9; Jer 51:37; Eze 27:30-32
John Gill
18:18 And cried when they saw the smoke of her burning,.... See Gill on Rev_ 18:9.
saying, what city is like unto this great city? as before for magnificence and grandeur, so now for sorrow, desolation, and ruin; nor was any city like it for power and authority, for pride and luxury, for idolatry and superstition, blasphemy and impenitence; the like the sailors say of Tyre, Ezek 27:30 from whence this and other expressions are borrowed in this lamentation.
Robert Jamieson, A. R. Fausset and David Brown
18:18 when they saw--Greek, "horontes." But A, B, C, and ANDREAS read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [TITTMANN].
smoke--so B, C. But A reads "place."
What city is like--Compare the similar beast as to the beast, Rev_ 13:4 : so closely do the harlot and beast approximate one another. Contrast the attribution of this praise to God, to whom alone it is due, by His servants (Ex 15:11). MARTIAL says of Rome, "Nothing is equal to her;" and ATHENÆUS, "She is the epitome of the world."
18:1918:19: Եւ արկցեն հո՛ղ ՚ի վերայ գլխոց իւրեանց, եւ գուժալով ձայնիւ մեծաւ՝ լալով եւ սգալով ասասցեն, Վա՛յ վա՛յ քաղաք մեծ, որով ամենեքեան մեծանայաք՝ որք ունէաք զնաւս ՚ի ծովս՝ վասն պատուականութեան քոյ. զի՞ ՚ի միում ժամու ապականեալ կործանեցա՛ր[5310]: [5310] Ոսկան. Մեծանային որք ունէին զնաւս ՚ի ծովս։
19 Եւ հող պիտի ցանեն իրենց գլուխներին, գուժկանի բարձր ձայնով, լալով ու սգալով պիտի ասեն. «Վա՜յ, վա՜յ մեծ քաղաք, որով հարստանում էինք ամէնքս, նաւեր ունէինք ծովերում շնորհիւ քո ճոխութեան. ինչպէ՞ս կործանուեցիր մէկ ժամում»:
19 Իրենց գլուխներուն վրայ հող ցանեցին եւ լալով ու սուգ ընելով՝ աղաղակեցին, ըսելով. ‘Վա՜յ, վա՜յ այն մե՛ծ քաղաքին, որուն մէջ իր պատուականութենէն հարստացան ամէնքը, որոնք նաւեր ունէին ծովուն վրայ. վասն զի մէկ ժամու մէջ ամայացաւ’։
Եւ [262]արկցեն հող ի վերայ գլխոց իւրեանց, եւ գուժալով ձայնիւ մեծաւ, լալով եւ սգալով [263]ասասցեն, Վա՜յ, վա՜յ, քաղաք մեծ, [264]որով ամենեքեան մեծանայաք` որք ունէաք զնաւս ի ծովս վասն պատուականութեան քո, զի՞ ի միում ժամու ապականեալ կործանեցար:

18:19: Եւ արկցեն հո՛ղ ՚ի վերայ գլխոց իւրեանց, եւ գուժալով ձայնիւ մեծաւ՝ լալով եւ սգալով ասասցեն, Վա՛յ վա՛յ քաղաք մեծ, որով ամենեքեան մեծանայաք՝ որք ունէաք զնաւս ՚ի ծովս՝ վասն պատուականութեան քոյ. զի՞ ՚ի միում ժամու ապականեալ կործանեցա՛ր[5310]:
[5310] Ոսկան. Մեծանային որք ունէին զնաւս ՚ի ծովս։
19 Եւ հող պիտի ցանեն իրենց գլուխներին, գուժկանի բարձր ձայնով, լալով ու սգալով պիտի ասեն. «Վա՜յ, վա՜յ մեծ քաղաք, որով հարստանում էինք ամէնքս, նաւեր ունէինք ծովերում շնորհիւ քո ճոխութեան. ինչպէ՞ս կործանուեցիր մէկ ժամում»:
19 Իրենց գլուխներուն վրայ հող ցանեցին եւ լալով ու սուգ ընելով՝ աղաղակեցին, ըսելով. ‘Վա՜յ, վա՜յ այն մե՛ծ քաղաքին, որուն մէջ իր պատուականութենէն հարստացան ամէնքը, որոնք նաւեր ունէին ծովուն վրայ. վասն զի մէկ ժամու մէջ ամայացաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
18:1919: И посыпали пеплом головы свои, и вопили, плача и рыдая: горе, горе [тебе], город великий, драгоценностями которого обогатились все, имеющие корабли на море, ибо опустел в один час!
18:19  καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραζον κλαίοντες καὶ πενθοῦντες, λέγοντες, οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητος αὐτῆς, ὅτι μιᾷ ὥρᾳ ἠρημώθη.
18:19. καὶ ( And ) ἔβαλον ( they-had-casted ) χοῦν ( to-an-en-heaping ) ἐπὶ ( upon ) τὰς ( to-the-ones ) κεφαλὰς ( to-heads ) αὐτῶν ( of-them ) καὶ ( and ) ἔκραξαν ( they-clamored-to ) κλαίοντες ( sobbing ) καὶ ( and ) πενθοῦντες , ( mouring-unto ) λέγοντες ( forthing ,"Οὐαί (A-woe) οὐαί, (a-woe,"ἡ (the-one) πόλις (a-city) ἡ (the-one) μεγάλη, (great,"ἐν (in) ᾗ (unto-which) ἐπλούτησαν ( they-wealthed-unto ," πάντες ( all ) οἱ (the-ones) ἔχοντες ( holding ) τὰ ( to-the-ones ) πλοῖα ( to-floatlets ) ἐν ( in ) τῇ ( unto-the-one ) θαλάσσῃ ( unto-a-sea ," ἐκ ( out ) τῆς ( of-the-one ) τιμιότητος ( of-a-value-belongness ) αὐτῆς, (of-it,"ὅτι (to-which-a-one) μιᾷ (unto-one) ὥρᾳ (unto-an-hour) ἠρημώθη. (it-was-en-solituded)
18:19. et miserunt pulverem super capita sua et clamaverunt flentes et lugentes dicentes vae vae civitas magna in qua divites facti sunt omnes qui habent naves in mari de pretiis eius quoniam una hora desolata estAnd they cast dust upon their heads and cried, weeping and mourning, saying: Alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices. For, in one hour she is made desolate.
19. And they cast dust on their heads, and cried, weeping and mourning, saying, Woe, woe, the great city, wherein were made rich all that had their ships in the sea by reason of her costliness! for in one hour is she made desolate.
18:19. And they cast dust upon their heads. And they cried out, weeping and mourning, saying: ‘Woe! Woe! to that great city, by which all who had ships at sea were made rich from her treasures. For she has been made desolate in one hour.
18:19. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.
And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate:

19: И посыпали пеплом головы свои, и вопили, плача и рыдая: горе, горе [тебе], город великий, драгоценностями которого обогатились все, имеющие корабли на море, ибо опустел в один час!
18:19  καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραζον κλαίοντες καὶ πενθοῦντες, λέγοντες, οὐαὶ οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗ ἐπλούτησαν πάντες οἱ ἔχοντες τὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητος αὐτῆς, ὅτι μιᾷ ὥρᾳ ἠρημώθη.
18:19. et miserunt pulverem super capita sua et clamaverunt flentes et lugentes dicentes vae vae civitas magna in qua divites facti sunt omnes qui habent naves in mari de pretiis eius quoniam una hora desolata est
And they cast dust upon their heads and cried, weeping and mourning, saying: Alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices. For, in one hour she is made desolate.
18:19. And they cast dust upon their heads. And they cried out, weeping and mourning, saying: ‘Woe! Woe! to that great city, by which all who had ships at sea were made rich from her treasures. For she has been made desolate in one hour.
18:19. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:19: They cast dust on their heads - They showed every sign of the sincerest grief. The lamentation over this great ruined city, Rev 18:9-19, is exceedingly strong and well drawn. Here is no dissembled sorrow; all is real to the mourners, and affecting to the spectators.
Albert Barnes: Notes on the Bible - 1834
18:19: And they cast dust on their heads - A common sign of lamentation and mourning among the Orientals. See the notes on Job 2:12.
By reason of her costliness - The word rendered "costliness" - τιμιότητος timiotē tos - means, properly, "preciousness, costliness"; their magnificence, costly merchandise. The luxury of a great city enriches many individuals, however much it may impoverish itself.
For in one hour is she made desolate - So it seemed to them. See the notes on Rev 18:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: they cast: Jos 7:6; Sa1 4:12; Sa2 13:19; Neh 9:1; Job 2:12; Eze 27:30
weeping: Rev 18:10, Rev 18:15, Rev 18:16
for: Rev 18:8
John Gill
18:19 And they cast dust on their heads,.... As the seafaring men on account of Tyre, Ezek 27:30 this was a gesture used in mourning when persons were in afflicted and distressed circumstances, denoting disorder, confusion, and debasement; see Josh 7:6
and cried, weeping and wailing, saying, alas, alas! that great city; as in Rev_ 18:10 so it was once, though now in flames:
wherein were made rich all that had ships in the sea; not only the merchants of the earth, as in Rev_ 18:3 the cardinals, archbishops, and bishops, but the governors of religious houses; these accumulated great wealth to themselves, and got the best of lands into their possession for the use and support of their abbeys and monasteries:
by reason of her costliness; or costly things; pardons, indulgences, absolution, saying Mass, and praying souls out of purgatory, all which are costly, and hereby these traders have been enriched; and now the remembrance of these things, of which they will be deprived, will affect and grieve them, as well as the suddenness of Rome's ruin:
for in one hour is she made desolate; her judgment come, and her riches come to nought, Rev_ 18:10.
John Wesley
18:19 And they cast dust on their heads - As mourners. Most of the expressions here used in describing the downfall of Babylon are taken from Ezekiel's description of the downfall of Tyre, Eze. 26:1-28:19.
Robert Jamieson, A. R. Fausset and David Brown
18:19 wailing--"mourning."
that had ships--A, B, and C read, "that had their ships": literally, "the ships."
costliness--her costly treasures: abstract for concrete.
18:2018:20: Ուրա՛խ լերուք ՚ի վերայ նորա երկինք՝ եւ սուրբ առաքեալք եւ մարգարէք. զի դատեցաւ Աստուած զդատաստա՛ն ձեր ՚ի դմանէ[5311]: [5311] Ոսկան. Զի դատեաց... ձեր ՚ի նմանէ։
20 Երկի՛նք, սո՛ւրբ առաքեալներ եւ մարգարէնե՛ր, ուրախացէ՛ք դրա վրայ, քանի որ Աստուած դրա հանդէպ ձեր դատաստանը տեսաւ:
20 Ուրախացէ՛ք անոր վրայ, երկինք ու սուրբ առաքեալներ եւ մարգարէներ, որ Աստուած ձեր վրէժը անկէ առաւ»։
Ուրախ լերուք ի վերայ նորա, երկինք եւ սուրբ առաքեալք եւ մարգարէք, զի դատեցաւ Աստուած զդատաստան ձեր ի դմանէ:

18:20: Ուրա՛խ լերուք ՚ի վերայ նորա երկինք՝ եւ սուրբ առաքեալք եւ մարգարէք. զի դատեցաւ Աստուած զդատաստա՛ն ձեր ՚ի դմանէ[5311]:
[5311] Ոսկան. Զի դատեաց... ձեր ՚ի նմանէ։
20 Երկի՛նք, սո՛ւրբ առաքեալներ եւ մարգարէնե՛ր, ուրախացէ՛ք դրա վրայ, քանի որ Աստուած դրա հանդէպ ձեր դատաստանը տեսաւ:
20 Ուրախացէ՛ք անոր վրայ, երկինք ու սուրբ առաքեալներ եւ մարգարէներ, որ Աստուած ձեր վրէժը անկէ առաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2020: Веселись о сем, небо и святые Апостолы и пророки; ибо совершил Бог суд ваш над ним.
18:20  εὐφραίνου ἐπ᾽ αὐτῇ, οὐρανέ, καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς.
18:20. Εὐφραίνου ( Thou-should-be-goodly-centered ) ἐπ' (upon) αὐτῇ, (unto-it," οὐρανέ , ( Sky ,"καὶ (and) οἱ (the-ones) ἅγιοι ( hallow-belonged ) καὶ (and) οἱ (the-ones) ἀπόστολοι (setees-off) καὶ (and) οἱ (the-ones) προφῆται, (declarers-before," ὅτι ( to-which-a-one ) ἔκρινεν ( it-separated ,"ὁ (the-one) θεὸς (a-Deity,"τὸ (to-the-one) κρίμα (to-a-separating-to) ὑμῶν (of-ye) ἐξ (out) αὐτῆς. (of-it)
18:20. exulta super eam caelum et sancti et apostoli et prophetae quoniam iudicavit Deus iudicium vestrum de illaRejoice over her, thou heaven and ye holy apostles and prophets. For God hath judged your judgment on her.
20. Rejoice over her, thou heaven, and ye saints, and ye apostles, and ye prophets; for God hath judged your judgment on her.
18:20. Exult over her, O heaven, O holy Apostles and Prophets. For God has judged your judgment upon her.’ ”
18:20. Rejoice over her, [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.
Rejoice over her, [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her:

20: Веселись о сем, небо и святые Апостолы и пророки; ибо совершил Бог суд ваш над ним.
18:20  εὐφραίνου ἐπ᾽ αὐτῇ, οὐρανέ, καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται, ὅτι ἔκρινεν ὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς.
18:20. exulta super eam caelum et sancti et apostoli et prophetae quoniam iudicavit Deus iudicium vestrum de illa
Rejoice over her, thou heaven and ye holy apostles and prophets. For God hath judged your judgment on her.
18:20. Exult over her, O heaven, O holy Apostles and Prophets. For God has judged your judgment upon her.’ ”
18:20. Rejoice over her, [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
20: Но если падение Вавилона для обитателей земли, стоящих под непосредственным влиянием антихриста, было причиною их горя, то для жителей неба и для тех, которые живут для неба, это событие будет предметом радости. Приглашаются к радости небо, святые, апостолы и пророки. Причина радости - наступление последнего и окончательного суда Божия, которого просили и желали прославившиеся мученики (Откр 6:10). Суд этот составляет предмет радости небожителей, ибо он есть торжество Бож. Правосудия.
Adam Clarke: Commentary on the Bible - 1831
18:20: Rejoice over her, thou heaven - This is grand and sublime; the fall of this bad city was cause of grief to bad men. But as this city was a persecutor of the godly, and an enemy to the works of God, angels, apostles, and prophets are called to rejoice over her fall.
Albert Barnes: Notes on the Bible - 1834
18:20: Rejoice over her - Over her ruin. There is a strong contrast between this language and what precedes. Kings, merchants, and seamen, who had been countenanced and sustained by her in the indulgence of corrupt passions, or who had been enriched by traffic with her, would have occasion to mourn. But not so they who had been persecuted by her. Not so the church of the redeemed. Not so heaven itself. The great oppressor of the church, and the corrupter of the world, was now destroyed; the grand hindrance to the spread of the gospel was now removed, and all the holy in heaven and on earth would have occasion to rejoice. This is not the language of vengeance, but it is the language of exultation and rejoicing in view of the fact, that the cause of truth might now spread, without hindrance, through the earth.
Thou heaven - The inhabitants of heaven. Compare the notes on Isa 1:2. The meaning here is, that the dwellers in heaven - the holy angels and the redeemed - had occasion to rejoice over the downfall of the great enemy of the church.
And ye holy apostles - Prof. Stuart renders this, "Ye saints, and apostles, and prophets." In the common Greek text, it is, as in our version, "holy apostles and prophets." In the text of Griesbach, Hahn, and Tittmann, the word καὶ kai (and) is interposed between the word "holy" and "apostle." This is, doubtless, the true reading. The meaning, then, is that the "saints" in heaven are called on to rejoice over the fall of the mystical Babylon.
Apostles - The twelve who were chosen by the Saviour to be his witnesses on earth. See the notes on Co1 9:1. The word is commonly limited to the twelve, but, in a larger sense, it is applied to other distinguished teachers and preachers of the gospel. See the notes on Act 14:14. There is no impropriety, however, in supposing that the apostles are referred to here as such, since they would have occasion to rejoice that the great obstacle to the reign of the Redeemer was now taken away, and that that cause in which they had suffered and died was now to he triumphant.
And prophets - Prophets of the Old Testament and distinguished teachers of the New. See the notes on Rom 12:6. All these would have occasion to rejoice in the prospect of the final triumph of the true religion.
For God hath avenged you on her - Has taken vengeance on her for her treatment of you. That is, as she had persecuted the church as such, they all might be regarded as interested in it and affected by it. All the redeemed, therefore, in earth and in heaven, are interested in whatever tends to retard or to promote the cause of truth. All have occasion to mourn when the enemies of the truth triumph; to rejoice when they fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: Rejoice: Rev 19:1-3; Jdg 5:31; Psa 48:11, Psa 58:10, Psa 96:11-13, Psa 107:42, Psa 109:28; Pro 11:10; Isa 44:23, Isa 49:13; Jer 51:47, Jer 51:48
and ye: It is peculiarly worthy of remark, that the apostles, who are idolatrously honoured at Rome, and daily worshipped, should be specially mentioned as rejoicing in her fall; as if it "avenged them" on her, for the dishonour cast on their characters, while it vindicated the glory of God. Eph 2:20, Eph 3:5, Eph 4:11; Pe2 3:2; Jde 1:17
God: Rev 6:10, Rev 19:2; Deu 32:42; Psa 18:47, Psa 94:1; Isa 26:21; Luk 11:49, Luk 11:50, Luk 18:7, Luk 18:8
Geneva 1599
18:20 Rejoice over her, (12) [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.
(12) The other consequence on the ruin of Babylon, is the exultation or rejoicing of the godly in heaven and in earth as was noted in this verse.
John Gill
18:20 Rejoice over her, thou heaven,.... This is said by the voice from heaven, Rev_ 18:4 which having called upon the saints to come out of Babylon, and to take vengeance on her, now calls upon all good men to rejoice at her ruin, while others were weeping and wailing; not at that, simply considered, but as the justice of God is displayed therein: heaven may be literally understood, which sometimes is addressed when anything of very considerable note and moment is done or spoken of, whether it be something exceeding bad, as in Is 1:2 or something exceeding great and good, as in Ps 96:11 or else the inhabitants of heaven, either the angels, who as they rejoice at the good and happiness of the saints, so at the confusion and destruction of their enemies; and the Syriac version reads, "heavens and angels"; or else the souls of men departed, particularly the souls under the altar, that have been long crying for vengeance on account of the shedding of their blood, Rev_ 6:9 who may be made acquainted with Rome's destruction; or rather the true church of Christ upon earth, which in this book often goes by the name of heaven, in opposition to the apostate church, called the earth, because its members, doctrines, and ordinances, are from heaven, and its happiness lies there:
and ye holy apostles and prophets; the Alexandrian copy and Complutensian edition read, "and the saints, and the apostles, and prophets"; making three distinct sorts of persons, of which heaven, or the church, consists: by "saints" may be meant private members of churches, who are sanctified by the Spirit of God, and live holy lives and conversations; and by "apostles", not the twelve apostles, or persons in such an office as they were, but ordinary ministers of the word, who are sent forth to preach the Gospel, and will be upon the spot at the destruction of Babylon, and will be such as shall have preached and defended the pure apostolic doctrine; and by "prophets" are intended not the prophets of the Old Testament, nor such under the New who had the gift of foretelling things to come, but such who have a gift of interpreting the Scriptures and preaching the Gospel; the same with the two witnesses, who till this time will have prophesied in sackcloth, but shall now put it off, and put on the garments of praise and joy:
for God hath avenged you on her; or "judged your judgment on her"; that is, has executed righteous judgment on her, for all the evils done by her to the saints in ages past, the predecessors of the persons here mentioned, as well as to themselves: vengeance belongs to the Lord, and he will avenge his elect sooner or later.
John Wesley
18:20 Rejoice over her, thou heaven - That is, all the inhabitants of it; and more especially, ye saints; and among the saints still more eminently, ye apostles and prophets.
Robert Jamieson, A. R. Fausset and David Brown
18:20 holy apostles--So C reads. But A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "Ye saints and ye apostles."
avenged you on her--Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [AUBERLEN]. Judgment, therefore, begins with the harlot, as in privileges the house of God.
18:2118:21: Եւ ա՛ռ հրեշտակն հզօր՝ քա՛ր մի իբրեւ զերկան մեծ, եւ ընկէ՛ց ՚ի ծով՝ ասելով. Ա՛յսպէս յարձակմամբ անկցի Բաբելովն քաղաք մեծ, եւ այլ ո՛չ եւս գտցի[5312]: [5312] Ոսկան. Եւ էառ հրեշտակ մի հզօր զքար։ Ոմանք. Քար մի մեծ իբրեւ զերկան, եւ ընկէց։
21 Ապա մի հզօր հրեշտակ առաւ մի քար, նման մի մեծ երկանաքարի, ու գցեց ծովի մէջ՝ ասելով. «Այսպէս, արձակուելով պիտի ընկնի մեծ քաղաք Բաբելոնը եւ այլեւս գոյութիւն չպիտի ունենայ:
21 Զօրաւոր հրեշտակ մը քար մը առաւ աղօրիքի մեծ քարի նման ու ծովը ձգեց՝ ըսելով. «Այսպէս ուժով վար պիտի ձգուի Բաբելոն մեծ քաղաքը ու ա՛լ պիտի չգտնուի։
Եւ ա՛ռ հրեշտակ հզօր քար մի իբրեւ զերկան մեծ, եւ ընկէց ի ծով ասելով. Այսպէս [265]յարձակմամբ անկցի Բաբելոն քաղաք մեծ, եւ այլ ոչ եւս գտցի:

18:21: Եւ ա՛ռ հրեշտակն հզօր՝ քա՛ր մի իբրեւ զերկան մեծ, եւ ընկէ՛ց ՚ի ծով՝ ասելով. Ա՛յսպէս յարձակմամբ անկցի Բաբելովն քաղաք մեծ, եւ այլ ո՛չ եւս գտցի[5312]:
[5312] Ոսկան. Եւ էառ հրեշտակ մի հզօր զքար։ Ոմանք. Քար մի մեծ իբրեւ զերկան, եւ ընկէց։
21 Ապա մի հզօր հրեշտակ առաւ մի քար, նման մի մեծ երկանաքարի, ու գցեց ծովի մէջ՝ ասելով. «Այսպէս, արձակուելով պիտի ընկնի մեծ քաղաք Բաբելոնը եւ այլեւս գոյութիւն չպիտի ունենայ:
21 Զօրաւոր հրեշտակ մը քար մը առաւ աղօրիքի մեծ քարի նման ու ծովը ձգեց՝ ըսելով. «Այսպէս ուժով վար պիտի ձգուի Բաբելոն մեծ քաղաքը ու ա՛լ պիտի չգտնուի։
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18:2121: И один сильный Ангел взял камень, подобный большому жернову, и поверг в море, говоря: с таким стремлением повержен будет Вавилон, великий город, и уже не будет его.
18:21  καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸς λίθον ὡς μύλινον μέγαν καὶ ἔβαλεν εἰς τὴν θάλασσαν λέγων, οὕτως ὁρμήματι βληθήσεται βαβυλὼν ἡ μεγάλη πόλις, καὶ οὐ μὴ εὑρεθῇ ἔτι.
18:21. Καὶ (And) ἦρεν (it-lifted,"εἷς (one) ἄγγελος (a-messenger) ἰσχυρὸς (force-held,"λίθον (to-a-stone) ὡς (as) μύλινον (to-milled-belonged-to) μέγαν, (to-great) καὶ ( and ) ἔβαλεν ( it-had-casted ) εἰς ( into ) τὴν (to-the-one) θάλασσαν (to-a-sea) λέγων ( forthing ," Οὕτως ( Unto-the-one-this ) ὁρμήματι (unto-a-cording-to) βληθήσεται (it-shall-be-casted) Βαβυλὼν ( a-Babulon ) ἡ ( the-one ) μεγάλη ( great ) πόλις, (a-city," καὶ ( and ) οὐ ( not ) μὴ ( lest ) εὑρεθῇ ( it-might-have-been-found ) ἔτι . ( if-to-a-one )
18:21. et sustulit unus angelus fortis lapidem quasi molarem magnum et misit in mare dicens hoc impetu mittetur Babylon magna illa civitas et ultra iam non invenieturAnd a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this, shall Babylon, that great city, be thrown down and shall be found no more at all.
21. And a strong angel took up a stone as it were a great millstone, and cast it into the sea, saying, Thus with a mighty fall shall Babylon, the great city, be cast down, and shall be found no more at all.
18:21. And a certain strong Angel took up a stone, similar to a great millstone, and he cast it into the sea, saying: “With this force shall Babylon, that great city, be cast down. And she shall never be found again.
18:21. And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all:

21: И один сильный Ангел взял камень, подобный большому жернову, и поверг в море, говоря: с таким стремлением повержен будет Вавилон, великий город, и уже не будет его.
18:21  καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸς λίθον ὡς μύλινον μέγαν καὶ ἔβαλεν εἰς τὴν θάλασσαν λέγων, οὕτως ὁρμήματι βληθήσεται βαβυλὼν ἡ μεγάλη πόλις, καὶ οὐ μὴ εὑρεθῇ ἔτι.
18:21. et sustulit unus angelus fortis lapidem quasi molarem magnum et misit in mare dicens hoc impetu mittetur Babylon magna illa civitas et ultra iam non invenietur
And a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this, shall Babylon, that great city, be thrown down and shall be found no more at all.
18:21. And a certain strong Angel took up a stone, similar to a great millstone, and he cast it into the sea, saying: “With this force shall Babylon, that great city, be cast down. And she shall never be found again.
18:21. And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
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
21: Иоанн при том видит символическое изображение внезапности и непоправимости падения Вавилона. Один (некоторый) Ангел бросил в море большой камень. Этот образ означает то, что как тяжёлый камень, брошенный в море, исчезает в нем быстро и безвозвратно, так точно по Бож. суду бесследно и безвозвратно погибнет и Вавилон. К этому образу Ангел далее присоединяет и словесное описание той опустошенности и заброшенности, которые постигнут Вавилон. В заключение Ангел объясняет и причину самого суда над городом и его жителями. Первая вина их та, что купцы обратились в вельмож и придали безнравственное направление своей торговле. Далее, вина в его волшебстве, т.е. его развращающей политике. Наконец, последняя и самая важная вина Вавилона в том, что в нем была найдена кровь пророков, святых и всех убитых на земле (ср. XVII:6). Это значит, что Вавилон, как город при конце мира, столица антихристианства и место высшего проявления боговраждебности, был виновником пролития крови всех убитых на земле; так как зло и грехи будущего антихристианского мира были плодом и последствием всей долговременной истории зла, то, по справедливости, на антихристианский мир (Вавилон) падает и ответственность за все мировое зло.
Adam Clarke: Commentary on the Bible - 1831
18:21: Thus with violence shall that great city Babylon be thrown down - This action is finely and forcibly expressed by the original words: Οὑτως ὁρμηματι βληθησεται Βαβυλων ἡ μεγαλη πολις. The millstone will in falling have not only an accelerated force from the law of gravitation, but that force will be greatly increased by the projectile force impressed upon it by the power of the destroying angel.
Shall be found no more at all - In her government, consequence, or influence. This is true of ancient Babylon; we are not certain even of the place where it stood. It is also true of Jerusalem; her government, consequence, and influence are gone. It is not true of Rome pagan; nor, as yet, of Rome papal: the latter still exists, and the former is most intimately blended with it; for in her religions service Rome papal has retained her language, and many of her heathen temples has she dedicated to saints real or reputed, and incorporated many of her superstitions and absurdities in a professedly Christian service. It is true also that many idols are now restored under the names of Christian saints!
Albert Barnes: Notes on the Bible - 1834
18:21: And a mighty angel - See the notes on Rev 18:1. This seems, however, to have been a different angel from the one mentioned in Rev 18:1, though, like that, he is described as having great power.
Took up a stone like a great millstone - On the structure of mills among the ancients see the notes on Mat 24:41.
And cast it into the sea - As an emblem of the utter ruin of the city; an indication that the city would be as completely destroyed as that stone was covered by the waters.
Saying, Thus with violence - With force, as the stone was thrown into the sea. The idea is, that it would not be by a gentle and natural decline, but by the application of foreign power. This accords with all the representations in this book, that violence will be employed to overthrow the papal power. See Rev 17:16-17. The origin of this image is probably Jer 51:63-64; "And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring on her."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: a mighty: This was to represent the violence of her fall, and that she should never rise again; which is further illustrated by varied emphatic expressions taken from the ancient prophets. But Rome is still standing and flourishing, and honoured by many nations as the metropolis of the Christian world; she still resounds with singers and musicians; she still excels in arts, which serve for pomp and luxury; she still abounds with candles, and lamps, and torches, burning even by day, as well as by night; and consequently this prophecy has not been, but remains to fulfilled.
Thus: Exo 15:5; Neh 9:11; Jer 51:63, Jer 51:64
and shall: Rev 18:22, Rev 12:8, Rev 16:20, Rev 20:11; Job 20:8; Psa 37:36; Eze 26:21; Dan 11:19
Geneva 1599
18:21 (13) And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
(13) The third prediction, as I said See Rev_ 18:1 based on a sign, and the interpretation of it: the interpretation of it is in two sorts, first by a simple proposal of the thing itself, in this verse, and then by declaration of the events, in the verses following.
John Gill
18:21 And a mighty angel,.... Not Christ, nor one of the ministering spirits, but some man or set of men, perhaps the same with him in Rev_ 18:1
took up a stone like a great millstone, and cast it into the sea; just as Jeremiah took a stone and bound it to his book after he had read it, and cast it into the river Euphrates, as a sign and token of the destruction of old Babylon, Jer 51:63
saying, thus with violence shall that great city be thrown down, and shall be found no more at all; which is expressive of the utter destruction of Rome, and of the violence, force, and power with which it will be destroyed, and of the suddenness and swiftness of its destruction, and of the irrecoverableness of its state and condition.
John Wesley
18:21 And a mighty angel took up a stone, and threw it into the sea - By a like emblem Jeremiah fore - showed the fall of the Chaldean Babylon, Jer 51:63-64.
Robert Jamieson, A. R. Fausset and David Brown
18:21 a--Greek, "one."
millstone--Compare the judgment on the Egyptian hosts at the Red Sea, Ex 15:5, Ex 15:10; Neh 9:11, and the foretold doom of Babylon, the world power, Jer 51:63-64.
with violence--Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.
18:2218:22: Եւ ձայն քնարերգա՛ց եւ երաժշտականաց՝ արուեստականաց՝ եւ փողահարաց՝ եւ թմբկի, այլ ո՛չ եւս լուիցի ՚ի քեզ.
22 Եւ քնարահարների ու երաժիշտների, սրնգահարների եւ փողհարների ու թմբկի ձայն այլեւս երբեք չպիտի լսուի քո մէջ[27].[27] Յուն. լաւ բն. աւելացնում են. «Եւ որեւէ արհեստի մի արհեստաւոր այլեւս չպիտի գտնուի քո մէջ»:
22 Եւ քնարահարներուն ու երաժիշտներուն եւ սրնգահարներուն ու փողոհարներուն ձայնը ա՛լ պիտի չլսուի քու մէջդ եւ ա՛լ վարպետ արհեստաւոր մը պիտի չգտնուի քու մէջդ ու աղօրիքին ձայնը ա՛լ պիտի չլսուի քու մէջդ
Եւ ձայն քնարերգաց եւ երաժշտականաց, [266]արուեստականաց եւ փողահարաց եւ թմբկի`` այլ ոչ եւս լուիցի [267]ի քեզ:

18:22: Եւ ձայն քնարերգա՛ց եւ երաժշտականաց՝ արուեստականաց՝ եւ փողահարաց՝ եւ թմբկի, այլ ո՛չ եւս լուիցի ՚ի քեզ.
22 Եւ քնարահարների ու երաժիշտների, սրնգահարների եւ փողհարների ու թմբկի ձայն այլեւս երբեք չպիտի լսուի քո մէջ[27].
[27] Յուն. լաւ բն. աւելացնում են. «Եւ որեւէ արհեստի մի արհեստաւոր այլեւս չպիտի գտնուի քո մէջ»:
22 Եւ քնարահարներուն ու երաժիշտներուն եւ սրնգահարներուն ու փողոհարներուն ձայնը ա՛լ պիտի չլսուի քու մէջդ եւ ա՛լ վարպետ արհեստաւոր մը պիտի չգտնուի քու մէջդ ու աղօրիքին ձայնը ա՛լ պիտի չլսուի քու մէջդ
zohrab-1805▾ eastern-1994▾ western am▾
18:2222: И голоса играющих на гуслях, и поющих, и играющих на свирелях, и трубящих трубами в тебе уже не слышно будет; не будет уже в тебе никакого художника, никакого художества, и шума от жерновов не слышно уже будет в тебе;
18:22  καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶν οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι, καὶ πᾶς τεχνίτης πάσης τέχνης οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι, καὶ φωνὴ μύλου οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι,
18:22. καὶ ( And ) φωνὴ ( a-sound ) κιθαρῳδῶν (of-harp-singers) καὶ (and) μουσικῶν ( of-muse-belonged-of ) καὶ (and) αὐλητῶν (of-channelers) καὶ (and) σαλπιστῶν (of-trumpeters) οὐ ( not ) μὴ ( lest ) ἀκουσθῇ ( it-might-have-been-heard ) ἐν (in) σοὶ ( unto-THEE ) ἔτι , ( if-to-a-one ,"καὶ (and) πᾶς (all) τεχνίτης (a-crafter) [πάσης "[of-all) τέχνης] (of-a-crafting]"οὐ (not) μὴ (lest) εὑρεθῇ (it-might-have-been-found) ἐν (in) σοὶ (unto-THEE) ἔτι, (if-to-a-one,"καὶ (and) φωνὴ ( a-sound ) μύλου ( of-a-mill ) οὐ (not) μὴ (lest) ἀκουσθῇ (it-might-have-been-heard) ἐν (in) σοὶ (unto-THEE) ἔτι, (if-to-a-one,"
18:22. et vox citharoedorum et musicorum et tibia canentium et tuba non audietur in te amplius et omnis artifex omnis artis non invenietur in te amplius et vox molae non audietur in te ampliusAnd the voice of harpers and of musicians and of them that play on the pipe and on the trumpet shall no more be heard at all in thee: and no craftsman of any art whatsoever shall be found any more at all in thee: and the sound of the mill shall be heard no more at all in thee:
22. And the voice of harpers and minstrels and flute-players and trumpeters shall be heard no more at all in thee; and no craftsman, of whatsoever craft, shall be found any more at all in thee; and the voice of a millstone shall be heard no more at all in thee;
18:22. And the sound of singers, and musicians, and flute and trumpet players shall not be heard in you again. And every artisan of every art shall not be found in you again. And the sound of the mill shall not be heard in you again.
18:22. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee:

22: И голоса играющих на гуслях, и поющих, и играющих на свирелях, и трубящих трубами в тебе уже не слышно будет; не будет уже в тебе никакого художника, никакого художества, и шума от жерновов не слышно уже будет в тебе;
18:22  καὶ φωνὴ κιθαρῳδῶν καὶ μουσικῶν καὶ αὐλητῶν καὶ σαλπιστῶν οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι, καὶ πᾶς τεχνίτης πάσης τέχνης οὐ μὴ εὑρεθῇ ἐν σοὶ ἔτι, καὶ φωνὴ μύλου οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι,
18:22. et vox citharoedorum et musicorum et tibia canentium et tuba non audietur in te amplius et omnis artifex omnis artis non invenietur in te amplius et vox molae non audietur in te amplius
And the voice of harpers and of musicians and of them that play on the pipe and on the trumpet shall no more be heard at all in thee: and no craftsman of any art whatsoever shall be found any more at all in thee: and the sound of the mill shall be heard no more at all in thee:
18:22. And the sound of singers, and musicians, and flute and trumpet players shall not be heard in you again. And every artisan of every art shall not be found in you again. And the sound of the mill shall not be heard in you again.
18:22. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
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Adam Clarke: Commentary on the Bible - 1831
18:22: The voice of harpers, etc. - This seems to indicate not only a total destruction of influence, etc., but also of being. It seems as if this city was to be swallowed up by an earthquake, or burnt up by fire from heaven.
Albert Barnes: Notes on the Bible - 1834
18:22: And the voice of harpers - Those who play on the harp. This was usually accompanied with singing. The idea, in this verse and the following, is substantially the same as in the pRev_ious parts of the chapter, that the mystical Babylon - papal Rome - would be brought to utter desolation. This thought is here exhibited under another form - that all which constituted festivity, joy, and amusement, and all that indicated thrift and prosperity, would disappear. Of course, in a great and "fun" city, there would be all kinds of music; and when it is said that this would be heard there no more it is a most striking image of utter desolation.
And musicians - Musicians in general; but perhaps here singers, as distinguished from those who played on instruments.
And of pipers - Those who played on pipes or flutes. See the Co1 14:7 note; Mat 11:17 note.
And trumpeters - Trumpets were common instruments of music, employed on festival occasions, in war, and in worship. Only the principal instruments of music are mentioned here, as representatives of the rest. The general idea is, that the sound of music, as an indication of festivity and joy, would cease.
Shall be heard no more at all in thee - It would become utterly and permanently desolate.
And no craftsman, of whatsoever craft - That is, artificers of all kinds would cease to ply their trades there. The word used here - τεχνίτης technitē s - would include all artisans or mechanics, all who were engaged in any kind of trade or craft. The meaning here is, that all these would disappear, an image, of course, of utter decay.
And the sound of a millstone shall be heard no more - Taylor (Frag. to Calmet, Dictionary vol. iv. p. 346) supposes that this may refer not so much to the rattle of the mill as to the voice of singing, which usually accompanied grinding. The sound of a mill is cheerful, and indicates prosperity; its ceasing is an image of decline.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: the voice: Isa 24:8, Isa 24:9; Jer 7:34, Jer 16:9, Jer 25:10, Jer 33:11; Eze 26:13
Geneva 1599
18:22 (14) And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
(14) The events are two, and one of them opposite to the other for amplification sake. There shall be no mirth nor joy at all in Babylon, he says in this and the next verse, (Rev_ 18:23) but heavy and lamentable things, from the bloody slaughters of the righteous and the vengeance of God coming on it for this.
John Gill
18:22 And the voice of harpers, and musicians, and of pipers and trumpeters,.... Which were for mirth, delight, and pleasure:
shall be heard no more at all in thee: the words seem to be taken from Is 24:8 and may not only regard the loss of every thing that was delightful and pleasant to the ear in private houses, at festivals, and nuptials, and the like, but the ceasing of church music; there will be no more bells, nor organs, or any other instruments of music; no more chanters, and sub-chanters, choristers, singing men and boys:
and no craftsman, of whatsoever craft he be shall be, found any more in thee; which are very useful and necessary in cities and societies; it is threatened to Judah, that the cunning artificer should be taken from her, Is 3:3 and it is reckoned as a considerable part of the distress of the captivity that the carpenters and smiths were away from Jerusalem, Jer 24:1 and this judgment may fall on Rome for her worshipping idols of gold, silver, brass, stone, and wood, the works of men's hands, artificers and craftsmen, and who are employed in making other trinkets and wares for antichrist:
and the sound of a millstone shall be heard no more at all in thee; to grind corn with, see Jer 25:10 there will be a famine at the time that Rome is besieged, Rev_ 18:8 and after it is destroyed, there will be no corn to grind, nor inhabitants to eat it, and so no use of the millstone; this is said in opposition to her luxurious and delicious living, Rev_ 18:3 and this may also refer to feasts and rich entertainments, for which spices were ground and prepared by an hand mill (m) in the house; and so may signify here that there would be no more of such entertainments and rich living; with which sense agrees what follows. This clause is wanting in the Syriac and Ethiopic versions.
(m) Schindler. Lex. Pentaglott. in Voce Col. 1712.
John Wesley
18:22 And the voice of harpers - Players on stringed instruments. And musicians - Skilful singers in particular. And pipers - Who played on flutes, chiefly on mournful, whereas trumpeters played on joyful, occasions. Shall be heard no more in thee; and no artificer - Arts of every kind, particularly music, sculpture, painting, and statuary, were there carried to their greatest height. No, nor even the sound of a mill - stone shall be heard any more in thee - Not only the arts that adorn life, but even those employments without which it cannot subsist, will cease from thee for ever. All these expressions denote absolute and eternal desolation. The voice of harpers - Music was the entertainment of the rich and great; trade, the business of men of middle rank; preparing bread and the necessaries of life, the employment of the lowest people: marriages, in which lamps and songs were known ceremonies, are the means of peopling cities, as new births supply the place of those that die. The desolation of Rome is therefore described in such a manner, as to show that neither rich nor poor, neither persons of middle rank, nor those of the lowest condition, should be able to live there any more. Neither shall it be repeopled by new marriages, but remain desolate and uninhabited for ever.
Robert Jamieson, A. R. Fausset and David Brown
18:22 pipers--flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.
craftsman--artisan.
18:2318:23: եւ լոյս ճրագի եւ ձայն երկանի՝ այլ ո՛չ եւս երեւեսցի ՚ի քեզ, եւ ձայն փեսայի եւ ձայն հարսին՝ այլ ո՛չ եւս լուիցի ՚ի քեզ. եւ ո՛չ վաճառականք քո փառաւորք եւ մեծամեծք երկրի, որ զուարճացեալ էին ՚ի քեզ. վասն զի կախարդութեամբ դեղատուութեան քոյ մոլորեցա՛ն ամենայն ազգք[5313]: [5313] Ոմանք. Փեսայի եւ հարսին ոչ եւս լուիցէ ՚ի քեզ... դեղատութենէ քո. մոլորեցան ամենայն ազինք։
23 եւ ճրագի լոյս այլեւս երբեք չպիտի երեւայ քո մէջ. եւ երկանքի ձայն, փեսայի ձայն ու հարսի ձայն այլեւս երբեք չպիտի լսուի քո մէջ, ոչ էլ ձայնը քո վաճառականների, որոնք երկրի փառաւորներն ու մեծամեծներն էին եւ որոնք զուարճանում էին քո մէջ, քանի որ բոլոր ազգերը մոլորուեցին քո թունաւոր կախարդութեամբ:
23 Եւ ճրագին լոյսը ա՛լ պիտի չերեւնայ քու մէջդ ու փեսային ձայնը եւ հարսին ձայնը ա՛լ պիտի չլսուին քու մէջդ. քանզի քու վաճառականներդ երկրին մեծամեծներն էին. վասն զի քու կախարդութիւնովդ բոլոր ազգերը մոլորեցան։
եւ լոյս ճրագի եւ ձայն երկանի`` այլ ոչ եւս երեւեսցի ի քեզ, եւ ձայն փեսայի եւ ձայն հարսին այլ ոչ եւս լուիցի ի քեզ. [268]եւ ոչ`` վաճառականք քո [269]փառաւորք եւ`` մեծամեծք երկրի, [270]որ զուարճացեալ էին ի քեզ,`` վասն զի կախարդութեամբ դեղատուութեան քո մոլորեցան ամենայն ազգք:

18:23: եւ լոյս ճրագի եւ ձայն երկանի՝ այլ ո՛չ եւս երեւեսցի ՚ի քեզ, եւ ձայն փեսայի եւ ձայն հարսին՝ այլ ո՛չ եւս լուիցի ՚ի քեզ. եւ ո՛չ վաճառականք քո փառաւորք եւ մեծամեծք երկրի, որ զուարճացեալ էին ՚ի քեզ. վասն զի կախարդութեամբ դեղատուութեան քոյ մոլորեցա՛ն ամենայն ազգք[5313]:
[5313] Ոմանք. Փեսայի եւ հարսին ոչ եւս լուիցէ ՚ի քեզ... դեղատութենէ քո. մոլորեցան ամենայն ազինք։
23 եւ ճրագի լոյս այլեւս երբեք չպիտի երեւայ քո մէջ. եւ երկանքի ձայն, փեսայի ձայն ու հարսի ձայն այլեւս երբեք չպիտի լսուի քո մէջ, ոչ էլ ձայնը քո վաճառականների, որոնք երկրի փառաւորներն ու մեծամեծներն էին եւ որոնք զուարճանում էին քո մէջ, քանի որ բոլոր ազգերը մոլորուեցին քո թունաւոր կախարդութեամբ:
23 Եւ ճրագին լոյսը ա՛լ պիտի չերեւնայ քու մէջդ ու փեսային ձայնը եւ հարսին ձայնը ա՛լ պիտի չլսուին քու մէջդ. քանզի քու վաճառականներդ երկրին մեծամեծներն էին. վասն զի քու կախարդութիւնովդ բոլոր ազգերը մոլորեցան։
zohrab-1805▾ eastern-1994▾ western am▾
18:2323: и свет светильника уже не появится в тебе; и голоса жениха и невесты не будет уже слышно в тебе: ибо купцы твои были вельможи земли, и волшебством твоим введены в заблуждение все народы.
18:23  καὶ φῶς λύχνου οὐ μὴ φάνῃ ἐν σοὶ ἔτι, καὶ φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς, ὅτι ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη,
18:23. καὶ ( and ) φῶς ( a-light ) λύχνου ( of-a-luminating-of ) οὐ (not) μὴ (lest) φάνῃ (it-might-have-had-been-manifested) ἐν (in) σοὶ (unto-THEE) ἔτι, (if-to-a-one," καὶ ( and ) φωνὴ ( a-sound ) νυμφίου ( of-bride-belonged ) καὶ ( and ) νύμφης ( of-a-briding ) οὐ (not) μὴ (lest) ἀκουσθῇ (it-might-have-been-heard) ἐν (in) σοὶ (unto-THEE) ἔτι: (if-to-a-one,"ὅτι (to-which-a-one) [οἱ] "[the-ones]" ἔμποροί ( traversers-in ) σου (of-thee) ἦσαν (they-were) οἱ ( the-ones ) μεγιστᾶνες ( most-greats ) τῆς ( of-the-one ) γῆς , ( of-a-soil ,"ὅτι (to-which-a-one) ἐν ( in ) τῇ ( unto-the-one ) φαρμακίᾳ ( unto-a-dosing-unto ) σου ( of-thee ) ἐπλανήθησαν (they-were-wandered-unto) πάντα ( all ) τὰ (the-ones) ἔθνη, (nations,"
18:23. et lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audietur adhuc in te quia mercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes gentesAnd the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. For thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments.
23. and the light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the princes of the earth; for with thy sorcery were all the nations deceived.
18:23. And the light of the lamp shall not shine in you again. And the voice of the groom and of the bride shall not be heard in you anymore. For your merchants were the leaders of the earth. For all the nations were led astray by your drugs.
18:23. And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived:

23: и свет светильника уже не появится в тебе; и голоса жениха и невесты не будет уже слышно в тебе: ибо купцы твои были вельможи земли, и волшебством твоим введены в заблуждение все народы.
18:23  καὶ φῶς λύχνου οὐ μὴ φάνῃ ἐν σοὶ ἔτι, καὶ φωνὴ νυμφίου καὶ νύμφης οὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι οἱ ἔμποροί σου ἦσαν οἱ μεγιστᾶνες τῆς γῆς, ὅτι ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη,
18:23. et lux lucernae non lucebit tibi amplius et vox sponsi et sponsae non audietur adhuc in te quia mercatores tui erant principes terrae quia in veneficiis tuis erraverunt omnes gentes
And the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. For thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments.
18:23. And the light of the lamp shall not shine in you again. And the voice of the groom and of the bride shall not be heard in you anymore. For your merchants were the leaders of the earth. For all the nations were led astray by your drugs.
18:23. And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:23: By thy sorceries - Political arts, state tricks, counterfeit miracles, and deceptive maneuvers of every kind. This may be spoken of many great cities of the world, which still continue to flourish!
Albert Barnes: Notes on the Bible - 1834
18:23: And the light of a candle shall shine no more at all in thee - Another image of desolation, as if every light were put out, and there were total darkness.
And the voice of the bridegroom and of the bride shall be heard no more at all in thee - The merry and cheerful voice of the marriage procession in the streets (notes on Mat 25:1-7), or the cheerful, glad voice of the newly-married couple in their own dwelling (notes on Joh 3:29).
For thy merchants were the great men of the earth - Those who dealt with thee were the rich, and among them were even nobles and princes; and now that they trade with thee no more there is occasion for lamentation and sorrow. The contrast is great between the time when distinguished foreigners crowded thy marts, and now, when none of any kind come to traffic with thee. The origin of this representation is probably the description of Tyre in Ezek. 27.
For by thy sorceries were all nations deceived - This is stated as a reason for the ruin that had come upon her. It is a common representation of papal Rome that she has deceived or deluded the nations of the earth (see the notes on Rev 13:14), and no representation ever made accords more with facts as they have occurred. The word "sorceries" here refers to the various arts the tricks impostures, and false pretences by which this has been done. See the notes on Rev 9:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: the light: Rev 22:5; Job 21:17; Pro 4:18, Pro 4:19, Pro 24:20
the voice: Rev 18:22
thy merchants: Rev 18:3, Rev 18:11-19; Isa 23:8; Eze 27:24, Eze 27:25, Eze 27:33, Eze 27:34
for: Rev 18:3, Rev 18:9, Rev 12:9, Rev 13:13-16, Rev 17:2, Rev 17:5, Rev 21:8, Rev 22:15; Kg2 9:22; Isa 47:9; Nah 3:4; Act 8:11
John Gill
18:23 And the light of a candle shall shine no more at all in thee,.... Either for common use, or at feasts, or at marriages, which being kept at night, required candies, lamps, or torches; this shows that Babylon, or Rome, shall be deprived of everything, even of the least thing that is comfortable in life; see Jer 25:10 this will be a just punishment upon her for her abuse of this blessing of life; so where wax candles in great numbers have been burning in the daytime, there will not be so much as a single candle to give light in the night; and where candles have been lighted up for the dead, there will not be one for the use of the living:
and the voice of the bridegroom and of the bride shall be heard no more at all in thee: there will be no marrying, nor giving in marriage; no procreation of children, or propagation of posterity, in this place; which denotes the utter extirpation of the inhabitants of it; the phrases are taken from Jer 7:34 Jer 25:10 and this will be in righteous retaliation for the prohibition of marriage; which God has instituted, and is honourable, Ti1 4:2 the reasons of Babylon's destruction follow:
for thy merchants were the great men of the earth: in allusion to the merchants of Tyre, said to be princes, Is 23:8 for by trading and dealing in the wares and merchandise of Rome, persons of mean extract, and of very low circumstances of life, have grown exceeding rich, and have equalled the princes of the earth; as for instance, Cardinal Wolsey here in England, a butcher's son at Ipswich; and on the other hand, the princes and great men of the earth have become Rome's merchants, and have thought it an high honour to get a cardinal's hat, as the Cardinals Albertus duke of Austria, Bourbon, Pool, and others, mentioned by Brightman:
for by thy sorceries were all nations deceived; meaning her false doctrines, traditions, idolatry, superstition, and will worship, with which, as another Jezebel, she has bewitched, allured, and deceived the nations of the empire, and the kings thereof, Rev_ 18:3.
John Wesley
18:23 For thy merchants were the great men of the earth - A circumstance which was in itself indifferent, and yet led them into pride, luxury, and numberless other sins.
Robert Jamieson, A. R. Fausset and David Brown
18:23 What a blessed contrast is Rev_ 22:5, respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light."
candle--Translate as Greek, "lamp."
bridegroom . . . bride . . . no more . . . in thee--Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper (Rev_ 19:7, Rev_ 19:9; Rev_ 21:2, Rev_ 21:9; Is 62:4-5).
thy merchants were--So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of . . . were thy merchants."
sorceries--Greek, "sorcery."
18:2418:24: Եւ ՚ի քեզ ամենայն արիւն մարգարէից եւ սրբոց գտաւ, եւ ամենայն գրելոց յերկրին կենդանեաց:
24 Եւ քո մէջ գտնուեց ամբողջ արիւնը մարգարէների, սրբերի, ինչպէս նաեւ երկրի վրայ սպանուած բոլոր մարդկանց»:
24 Եւ մարգարէներուն ու սուրբերուն ու երկրի վրայ բոլոր սպաննուածներուն արիւնը անոր մէջ գտնուեցաւ»։
Եւ [271]ի քեզ ամենայն`` արիւն մարգարէից եւ սրբոց գտաւ, եւ ամենայն [272]գրելոց յերկրին կենդանեաց:

18:24: Եւ ՚ի քեզ ամենայն արիւն մարգարէից եւ սրբոց գտաւ, եւ ամենայն գրելոց յերկրին կենդանեաց:
24 Եւ քո մէջ գտնուեց ամբողջ արիւնը մարգարէների, սրբերի, ինչպէս նաեւ երկրի վրայ սպանուած բոլոր մարդկանց»:
24 Եւ մարգարէներուն ու սուրբերուն ու երկրի վրայ բոլոր սպաննուածներուն արիւնը անոր մէջ գտնուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2424: И в нем найдена кровь пророков и святых и всех убитых на земле.
18:24  καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς.
18:24. καὶ (and) ἐν (in) αὐτῇ (unto-it) αἷμα (a-blood) προφητῶν (of-declarers-before) καὶ (and) ἁγίων ( of-hallow-belonged ) εὑρέθη (it-was-found) καὶ (and) πάντων ( of-all ) τῶν ( of-the-ones ) ἐσφαγμένων ( of-having-had-come-to-be-slaughtered-to ) ἐπὶ (upon) τῆς ( of-the-one ) γῆς . ( of-a-soil )
18:24. et in ea sanguis prophetarum et sanctorum inventus est et omnium qui interfecti sunt in terraAnd in her was found the blood of prophets and of saints and of all that were slain upon the earth.
24. And in her was found the blood of prophets and of saints, and of all that have been slain upon the earth.
18:24. And in her was found the blood of the Prophets and of the Saints, and of all who were slain upon the earth.”
18:24. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth:

24: И в нем найдена кровь пророков и святых и всех убитых на земле.
18:24  καὶ ἐν αὐτῇ αἷμα προφητῶν καὶ ἁγίων εὑρέθη καὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς.
18:24. et in ea sanguis prophetarum et sanctorum inventus est et omnium qui interfecti sunt in terra
And in her was found the blood of prophets and of saints and of all that were slain upon the earth.
18:24. And in her was found the blood of the Prophets and of the Saints, and of all who were slain upon the earth.”
18:24. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:24: In her was found the blood of prophets, etc. - She was the persecutor and murderer of prophets and of righteous men.
And of all that were slain upon the earth - This refers to her counsels and influence, exciting other nations and people to persecute and destroy the real followers of God. There is no city to which all these things are yet applicable, therefore we may presume that the prophecy remains yet to be fulfilled.
Bishop Bale, who applies this, as before, to the Romish Church, has, on Rev 18:22, given some information to the curious antiquary.
"But be certaine," says he, "and sure, thou myserable Church, that thou shalt no longer enjoy the commodious pleasures of a free cittye. - The merry noyes of them that play upon harpes, lutes, and fidels; the sweet voice of musicians that sing with virginals, vials, and chimes; the armony of them that pipe in recorders, flutes, and drums; and the shirle showt of trumpets, waits, and shawmes, shall no more be heard in thee to the delight of men. Neyther shall the sweet organs containing the melodious noyse of all maner of instruments and byrdes be plaied upon, nor the great belles be rong after that, nor yet the fresh discant, prick-song, counter-point, and faburden be called for in thee, which art the very sinagog of Sathan. Thy lascivious armonye, and delectable musique, much provoking the weake hartes of men to meddle in thy abhominable whordom, by the wantonnes of idolatry in that kinde, shall perish with thee for ever. No cunning artificer, carver, paynter, nor gilder, embroderer, goldsmith, nor silk-worker; with such other like of what occupacion soever they be, or have bene to thy commodity, shall never more be found so agayne.
"Copes, cruettes, candelstickes, miters, crosses, sensers, crismatoris, corporasses, and chalices, which for thy whorishe holines might not somtime be touched, will than for thy sake be abhorred of all men. Never more shall be builded for marchants of thi livery and mark, palaces, temples, abbeys, collages, covents, chauntries, fair houses, and horcherds of plesure. The clapping noise of neyther wyndmil, horsemil, nor watermil, shal any more be heard to the gluttenous feeding of thy puffed up porklings, for the maintenaunce of thine idle observacions and ceremonies. For thy mitred marchaunts were sumtimes princes of the earth, whan they reigned in their roialty. Thy shorn shavelinges were lordes over the multitude whan they held their priestly authority over the soules and bodies of men. Yea, and with thy privy legerdemain, with thy juggling castes, with thy craftes and inchauntmentes of thy subtile charmes, were all nacions of the world deceyved."
This is very plain language, and thus on all hands a monstrous system of superstition and idolatry was attacked by our Reformers; and with these unfurbished weapons, directed by the Spirit of the living God, popery was driven from the throne, from the bench, from the universities, and from the churches of this favored kingdom. And by a proper application of Scripture, and by the universal diffusion of the word of God, it may be soon driven from the face of the universe. And when the inventions of men are separated from that Church, and it becomes truly regenerated, (and of this it is highly capable, as, among its monstrous errors and absurdities, it contains all the essential truths of God), it will become a praise and a glory in the earth. Protestants wish not its destruction, but its reformation.
Some there may be, who, in their zeal for truth, would pull the whole edifice to pieces; but this is not God's method: he destroys what is evil, and saves what is good. It is reformation, not annihilation, that this Church needs.
Albert Barnes: Notes on the Bible - 1834
18:24: And in her - When she came to be destroyed, and her real character was seen.
Was found the blood of prophets - Of the public teachers of the true religion. On the word "prophets" see the notes on Rev 18:20.
And of saints - Of the holy. See the notes on Rev 18:20.
And of all that were slain upon the earth - So numerous have been the slain, so constant and bloody have been the persecutions there, that it may be said that all the blood ever shed has been poured out there. Compare the notes on Mat 23:35. No one can doubt the propriety of this representation with respect to pagan and papal Rome.
In regard to the general meaning and application of this chapter the following remarks may be made:
(1) It refers to papal Rome, and is designed to describe the final overthrow of that formidable anti-Christian power. The whole course of the interpretation of the pRev_ious chapters demands such an application, and the chapter itself naturally suggests it.
(2) if it be asked why so much of this imagery is derived from the condition of a maritime power, or pertains to commerce, since both Babylon and Rome were at some distance from the sea, and neither could with propriety be regarded as seaport towns, it may be replied:
(a) that the main idea in the mind of John was that of a rich and magnificent city;
(b) that all the things enumerated were doubtless found, in fact, in both Babylon and Rome;
(c) that though not properly seaport towns, they were situated on rivers that opened into seas, and were therefore not unfavorably situated for commerce; and,
(d) that, in fact, they traded with all parts of the earth.
The leading idea is that of a great and luxurious city, and this is filled up and decorated with images of what is commonly found in large commercial towns. We are not, therefore, to look for a literal application of this, and it is not necessary to attempt to find all these things, in fact, in the city referred to. Much of the description may be for the mere sake of keeping, or ornament.
(3) if this refers to Rome, as is supposed, then, in accordance with the pRev_ious representations, it shows that the destruction of the papal power is to be complete and final. The image which John had in his eye as illustrating that was undoubtedly ancient Babylon as prophetically described in isa 13-14, and the destruction of the power here referred to is to be as complete as was the destruction described there. It would not be absolutely necessary in the fulfillment of this to suppose that Rome itself is to become a heap of ruins like Babylon, whatever may be true on that point, but that the papal power, as such, is to be so utterly destroyed that the ruins of desolate Babylon would properly represent it.
(4) if this interpretation is correct, then the Reformation was in entire accordance with what God would have his people do, and was demanded by solemn duty to him. Thus, in Rev 18:4, his people are expressly commanded to "come out of her, that they might not be partakers of her sins, nor of her plagues." If it had been the design of the Reformers to perform a work that should be in all respects a fulfilling of the command of God, they could have done nothing that would have more literally met the divine requirement. Indeed, the church has never performed a duty more manifestly in accordance with the divine will, and more indispensable for its own purity, prosperity, and safety, than the act of separating entirely and foRev_er from papal Rome.
(5) the Reformation was a great movement in human affairs. It was the index of great progress already reached, and the pledge of still greater. The affairs of the world were at that period placed on a new footing, and from the period of the Reformation, and just in proportion as the principles of the Reformation are acted on, the destiny of mankind is onward.
(6) the fall of papal Rome, as described in this chapter, will remove one of the last obstructions to the final triumph of the gospel. In the notes on Rev 16:10-16, we saw that one great hindrance to the spread of the true religion would be taken away by the decline and fall of the Turkish power. A still more formidable hindrance will be taken away by the decline and fall of the papal power; for that power holds more million of the race under its subjection, and with a more consummate art, and a more powerful spell. The papal influence has been felt, and still is felt, in a considerable part of the world. It has churches, and schools, and colleges, in almost all lands. It exercises a vast influence over governments. It has powerful societies organized for the purpose of propagating its opinions; and it so panders to some of the most powerful passions of our nature, and so converts to its own purposes all the resources of superstition, as still to retain a mighty, though a waning hold on the human mind. When this power shall finally cease, anyone can see that perhaps the most mighty obstruction which has ever been on the earth for a thousand years to the spread of the gospel will have been removed, and the way will be prepared for the introduction of the long-hoped-for millennium.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: in her: Rev 11:7, Rev 16:6, Rev 17:6, Rev 19:2; Jer 2:34; Eze 22:9, Eze 22:12, Eze 22:27; Dan 7:21; Mat 23:27; Luk 11:47-51; Act 7:52; Th1 2:15
were: Jer 51:49
Geneva 1599
18:24 And in her was found the (15) blood of prophets, (16) and of saints, and of all that were slain upon the earth.
(15) That is shed by bloody massacres, and calling for vengeance.
(16) That is, proved and found out, as if God had appointed a just inquiry concerning the impiety, unnaturalness and injustice of these men.
John Gill
18:24 And in her was found the blood of prophets and of saints,.... Such as before mentioned, in Rev_ 18:20 this is another reason of her destruction, besides her luxury and idolatry, namely, her shedding the blood of the saints, with which she is said to be drunk, and therefore blood is now given her to drink, Rev_ 17:6 for she will now be found guilty of slaying the witnesses, who are meant by the prophets and saints, that have been from the beginning of the apostasy:
and of all that were slain upon the earth: not only of those that have been slain in the city of Rome, but of all those that have been slain throughout the empire; they being slain by her order, or with her consent, and she conniving at it, encouraging it, and therefore will be justly chargeable with it all; see Mt 23:31 the Ethiopic version adds, "for the name of Christ".
John Wesley
18:24 And in her was found the blood of the prophets and saints - The same angel speaks still, yet he does not say "in thee," but in her, now so sunk as not to hear these last words. And of all that had been slain - Even before she was built. See Mt 23:35. There is no city under the sun which has so clear a title to catholic blood - guiltiness as Rome. The guilt of the blood shed under the heathen emperors has not been removed under the Popes, but hugely multiplied. Nor is Rome accountable only for that which hath been shed in the city, but for that shed in all the earth. For at Rome under the Pope, as well as under the heathen emperors, were the bloody orders and edicts given: and whereever the blood of holy men was shed, there were the grand rejoicings for it. And what immense quantities of blood have been shed by her agents! Charles IX., of France, in his letter to Gregory XIII., boasts, that in and not long after the massacre of Paris, he had destroyed seventy thousand Hugonots. Some have computed, that, from the year 1518, to 1548, fifteen millions of Protestants have perished by the Inquisition. This may be overcharged; but certainly the number of them in those thirty years, as well as since, is almost incredible. To these we may add innumerable martyrs, in ancient, middle, and late ages, in Bohemia, Germany, Holland, France, England, Ireland, and many other parts of Europe, Afric, and Asia.
Robert Jamieson, A. R. Fausset and David Brown
18:24 Applied by Christ (Mt 23:35) to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman" (Rev_ 12:1). As to literal city, ARINGHUS in BENGEL says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. FRED. SEYLER in BENGEL calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers" (Rev_ 21:8; Rev_ 22:15), specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."