Յայտնութիւն / Revelation - 17 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter contains another representation of those things that had been revealed before concerning the wickedness and ruin of antichrist. This antichrist had been before represented as a beast, and is now described as a great whore. And here, I. The apostle is invited to see this vile woman, ver. 1, 2. II. He tells us what an appearance she made, ver. 3-6. III. The mystery of it is explained to him, ver. 7-12. And, IV. Her ruin foretold, ver. 13, &c.
Adam Clarke: Commentary on the Bible - 1831
The judgment of the great whore, which sits on many waters, Rev 17:1, Rev 17:2. Her description, name, and conduct, Rev 17:3-6. The angel explains the mystery of the woman, of the beast, etc., Rev 17:7-18.
This chapter is, on several accounts, very important, and particularly as it appears to explain several of the most remarkable symbols in the book.
The same author who has written so largely on the twelfth and thirteenth chapters, has also obliged me with his interpretation of this chapter. Not pretending to explain these things myself, I insert this as the most elaborate and learned exposition I have yet seen, leaving my readers at perfect liberty to reject it, and adopt any other mode of interpretation which they please. God alone knows all the secrets of his own wisdom.
Albert Barnes: Notes on the Bible - 1834
17:0: This chapter Rev_. 17 properly commences a more detailed description of the judgment inflicted on the formidable anti-Christian power referred to in the last chapter, though under a new image. It contains an account of the sequel of the pouring out of the last vial, and the description, in various forms, continues to the close of Rev_. 19. The whole of this description Rev_. 17-19 constitutes the last great catastrophe represented under the seventh vial Rev 16:17-21, at the close of which the great enemy of God and the church will be destroyed, and the church will be triumphant, Rev 19:17-21. The image in this chapter is that of a harlot, or abandoned woman, on whom severe judgment is brought for her sins. The action is here delayed, and this chapter has much the appearance of an explanatory episode, designed to give a more clear and definite idea of the character of that formidable anti-Christian power on which the judgment was to descend. The chapter, without any formal division, embraces the following points:
(1) Introduction, Rev 17:1-3. One of the seven angels entrusted with the seven vials comes to John, saying that he would describe to him the judgment that was to come upon the great harlot with whom the kings of the earth had committed fornication, and who had made the dwellers upon the earth drunk by the wine of her fornication - that is, of that anti-Christian power so often referred to in this book, which by its influence had deluded the nations, and brought their rulers under its control.
(2) a particular description of this anti-Christian power represented as an abandoned and attractive female, in the usual attire of an harlot, Rev 17:3-6. She is seated on a scarlet-colored beast, covered over with blasphemous names - a beast with seven heads and ten horns. She is arrayed in the usual gorgeous and alluring attire of an harlot, clothed in purple, decked with gold, and precious stones, and pearls, with a golden cup in her hand full of abomination and filthiness. She has on her forehead a name expressive of her character. She is represented as drunken with the blood of the saints, and is such as to attract attention and excite wonder.
(3) an explanation of what is meant by this scarlet-clothed woman, and of the design of the representation, Rev 17:7-18. This comprises several parts:
(a) A promise of the angel that he would explain this, Rev 17:7.
(b) An enigmatical or symbolical representation of the design of the vision, Rev 17:8-14. This description consists of an account of the beast on which the woman sat, Rev 17:8; of the seven hcads of the beast, as representing seven mountains, Rev 17:9; of the succession of kings or dynasties represented, Rev 17:9-11; of the ten horns as representing ten kings or kingdoms giving their power and strength to the beast, Rev 17:12-13; and of the conflict or warfare of all these confederated or consolidated powers with the Lamb, and their discomfiture by him, Rev 17:14.
(c) A more literal statement of what is meant by this, Rev 17:15-18. The waters on which the harlot sat represent a multitude of people subject to her control, Rev 17:15. The ten horns, or the ten kingdoms, on the beast, would ultimately hate the harlot, and destroy her, as if they should eat her flesh, and consume her with fire, Rev 17:16. This would be done because God would put it into their hearts to fulfil his purposes, alike in giving their kingdom to the beast, and then turning against it to destroy it, Rev 17:17. The woman referred to is at last declared to be the great city which reigned over the kings of the earth, Rev 17:18. For particularity and definiteness, this is one of the most remarkable chapters in the book, and there can be no doubt that it was the design in it to give such an explanation of what was referred to in these visions, that there could be no mistake in applying the description. "All that remains between this and the twentieth chapter," says Andrew Fuller, "would in modern publications be called notes of illustration. No new subject is introduced, but mere enlargement on what has already been announced" (Works, 6:205).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 17:1, A woman arrayed in purple and scarlet, with a golden cup in her hand sits upon the beast; Rev 17:5, which is great Babylon, the mother of all abominations; Rev 17:9, The interpretation of the seven heads; Rev 17:12, and the ten horns; Rev 17:14, The victory of the Lamb; Rev 17:16, The punishment of the whore.
John Gill
INTRODUCTION TO REVELATION 17
This chapter contains a vision of a beast, and a woman on it, and the interpretation of it; one of the seven angels that had the seven vials proposes to John to show him the whore of Babylon, the Jezabel before spoken of, who sits on many waters, with whom the kings and inhabitants of the earth have committed fornication, being intoxicated by her, Rev_ 17:1 in order to which he carries him into the wilderness, and there he sees a woman, who is described by the beast she sat on, of a scarlet colour, full of blasphemous names, with seven heads and ten horns; by her array, in purple and scarlet, decked with gold, pearls, and precious stones; by a cup she had in her hand, full of abominable filth; by a name written on her forehead, given at large, and by the condition she was in, drunk with the blood of the saints; which sight filled John with great wonder and admiration, Rev_ 17:3 wherefore, to remove his astonishment, the angel proposes to explain to him the mystery of the woman, and the beast she sat on, Rev_ 17:7 and first the mystery of the beast is explained, by its several states, past, present, and to come; by its original and end, ascending out of the bottomless pit, and going into perdition; by the veneration it would be had in by the reprobate part of the world, Rev_ 17:8 its seven heads are interpreted of the seven mountains on which the city of Rome, designed by the woman, stood, and of seven kings, or forms of government, five of which had ceased, and one was in being in John's time, another was to come, which should not continue long, and the beast would be an eighth, Rev_ 17:9 its ten horns are explained of ten kings, described by their kingdom they had not as yet received, and which they should have one hour with the beast; by their agreement in mind and conduct; and by their war with the Lamb, the King of kings, and Lord of lords, and those that are with him, the called, chosen, and faithful, and the issue of it, Rev_ 17:12 the waters on which the whore sat are interpreted of a multitude of people, nations, and tongues, Rev_ 17:15 the hatred and destruction of her by the ten kings, and the manner of it, are declared, Rev_ 17:16 which is owing to the will of God, who put it into their hearts to agree to give their kingdom to the beast till the prophecies and promises were fulfilled respecting this matter, and now to destroy the whore that sat upon it, Rev_ 17:17 which woman is explained of the great city of Rome, that reigns over the kings of the earth, Rev_ 17:18.
17:117:1: Եւ ե՛կն մի ոմն յեւթն հրեշտակացն՝ որք ունէին զեւթն սկաւառակսն. խօսեցա՛ւ ընդ իս՝ եւ ասէ. Ե՛կ այսր եւ ցուցից քեզ զդատաստանս մեծ պոռնկին՝ որ նստի ՚ի վերայ ջուրց բազմաց[5282]. [5282] Ոսկան. Զդատաստան մեծ։
1 Եւ եկաւ մէկը եօթը հրեշտակներից, որոնք եօթը սկաւառակներ ունէին, խօսեց ինձ հետ եւ ասաց. «Ե՛կ այստեղ, եւ քեզ ցոյց պիտի տամ դատաստանը այն մեծ պոռնկի[25], որ նստում է շատ ջրերի վրայ.[25] Այստեղ ակնարկւում է մեծ քաղաք Բաբելոնին, որը գտնւում էր բազմաթիւ գետերի եզերքում:
17 Եօթը սկաւառակներ ունեցող եօթը հրեշտակներէն մէկը եկաւ ու ինծի հետ խօսեցաւ՝ ըսելով. «Եկո՛ւր ու քեզի ցուցնեմ այն մեծ պոռնիկին դատաստանը, որ շատ ջուրերու վրայ կը նստի.
Եւ եկն մի ոմն յեւթն հրեշտակացն որք ունէին զեւթն սկաւառակսն, խօսեցաւ ընդ իս եւ ասէ. Եկ այսր, եւ ցուցից քեզ զդատաստանս մեծ պոռնկին որ նստի ի վերայ ջուրց բազմաց:

17:1: Եւ ե՛կն մի ոմն յեւթն հրեշտակացն՝ որք ունէին զեւթն սկաւառակսն. խօսեցա՛ւ ընդ իս՝ եւ ասէ. Ե՛կ այսր եւ ցուցից քեզ զդատաստանս մեծ պոռնկին՝ որ նստի ՚ի վերայ ջուրց բազմաց[5282].
[5282] Ոսկան. Զդատաստան մեծ։
1 Եւ եկաւ մէկը եօթը հրեշտակներից, որոնք եօթը սկաւառակներ ունէին, խօսեց ինձ հետ եւ ասաց. «Ե՛կ այստեղ, եւ քեզ ցոյց պիտի տամ դատաստանը այն մեծ պոռնկի[25], որ նստում է շատ ջրերի վրայ.
[25] Այստեղ ակնարկւում է մեծ քաղաք Բաբելոնին, որը գտնւում էր բազմաթիւ գետերի եզերքում:
17 Եօթը սկաւառակներ ունեցող եօթը հրեշտակներէն մէկը եկաւ ու ինծի հետ խօսեցաւ՝ ըսելով. «Եկո՛ւր ու քեզի ցուցնեմ այն մեծ պոռնիկին դատաստանը, որ շատ ջուրերու վրայ կը նստի.
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17:11: И пришел один из семи Ангелов, имеющих семь чаш, и, говоря со мною, сказал мне: подойди, я покажу тебе суд над великою блудницею, сидящею на водах многих;
17:1  καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, καὶ ἐλάλησεν μετ᾽ ἐμοῦ λέγων, δεῦρο, δείξω σοι τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν,
17:1. Καὶ (And) ἦλθεν (it-had-came,"εἷς (one) ἐκ (out) τῶν (of-the-ones) ἑπτὰ (of-seven) ἀγγέλων (of-messengers) τῶν (of-the-ones) ἐχόντων ( of-holding ) τὰς (to-the-ones) ἑπτὰ (to-seven) φιάλας, (to-bowls,"καὶ (and) ἐλάλησεν (it-spoke-unto) μετ' (with) ἐμοῦ (of-ME) λέγων (forthing,"Δεῦρο, (Hitherto) δείξω (I-shall-show) σοι (unto-thee) τὸ (to-the-one) κρίμα (to-a-separating-to) τῆς (of-the-one) πόρνης (of-a-harlot) τῆς (of-the-one) μεγάλης (of-great) τῆς (of-the-one) καθημένης ( of-sitting-down ) ἐπὶ ( upon ) ὑδάτων ( of-waters ) πολλῶν , ( of-much ,"
17:1. et venit unus de septem angelis qui habebant septem fialas et locutus est mecum dicens veni ostendam tibi damnationem meretricis magnae quae sedet super aquas multasAnd there came one of the seven angels who had the seven vials and spoke with me, saying: Come, I will shew thee the condemnation of the great harlot, who sitteth upon many waters:
1. And there came one of the seven angels that had the seven bowls, and spake with me, saying, Come hither, I will shew thee the judgment of the great harlot that sitteth upon many waters;
17:1. And one of the seven Angels, those who hold the seven bowls, approached and spoke with me, saying: “Come, I will show you the condemnation of the great harlot, who sits upon many waters.
17:1. And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:

1: И пришел один из семи Ангелов, имеющих семь чаш, и, говоря со мною, сказал мне: подойди, я покажу тебе суд над великою блудницею, сидящею на водах многих;
17:1  καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας, καὶ ἐλάλησεν μετ᾽ ἐμοῦ λέγων, δεῦρο, δείξω σοι τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν,
17:1. et venit unus de septem angelis qui habebant septem fialas et locutus est mecum dicens veni ostendam tibi damnationem meretricis magnae quae sedet super aquas multas
And there came one of the seven angels who had the seven vials and spoke with me, saying: Come, I will shew thee the condemnation of the great harlot, who sitteth upon many waters:
17:1. And one of the seven Angels, those who hold the seven bowls, approached and spoke with me, saying: “Come, I will show you the condemnation of the great harlot, who sits upon many waters.
17:1. And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В новом видении, не непосредственно, Иоанн дает объяснения предыдущим видениям. Пред Иоанном является один из семи Ангелов, в руках которых были чаши Бож. гнева. В выражении "подойди" можно усматривать указание на перемену направления мыслей и внимательности Иоанна. Он должен теперь обратить свой пророческий взор на суд над великою блудницею, сидящею на водах многих. Под блудницею здесь нужно разуметь тот самый город Вавилон, о котором упомянуто в XIV:8; там он назван великим городом и охарактеризован как блудница. Над ним должен произойти и по словам XVI:19. Великая блудница - это, несомненно, город (ст. 18), и город будущего времени, город антихристианского царства, который может быть назван Вавилоном или Римом по сходству своей культуры и по своему боговраждебному развращающему влиянию на другие народы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Fall of Babylon.A. D. 95.
1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: 2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. 3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

Here we have a new vision, not as to the matter of it, for that is contemporary with what came under the three last vials; but as to the manner of description, &c. Observe, 1. The invitation given to the apostle to take a view of what was here to be represented: Come hither, and I will show thee the judgment of the great whore, &c., v. 1. This is a name of great infamy. A whore [in this passage] is one that is married, and has been false to her husband's bed, has forsaken the guide of her youth, and broken the covenant of God. She had been a prostitute to the kings of the earth, whom she had intoxicated with the wine of her fornication. 2. The appearance she made: it was gay and gaudy, like such sort of creatures: She was arrayed in purple, and scarlet colour, and decked with gold, and precious stones, and pearls, v. 4. Here were all the allurements of worldly honour and riches, pomp and pride, suited to sensual and worldly minds. 3. Her principal seat and residence--upon the beast that had seven heads and ten horns; that is to say, Rome, the city on seven hills, infamous for idolatry, tyranny, and blasphemy. 4. Her name, which was written on her forehead. It was the custom of impudent harlots to hang out signs, with their names, that all might know what they were. Now in this observe, (1.) She is named from her place of residence--Babylon the great. But, that we might not take it for the old Babylon literally so called, we are told there is a mystery in the name; it is some other great city resembling the old Babylon. (2.) She is named from her infamous way and practice; not only a harlot, but a mother of harlots, breeding up harlots, and nursing and training them up to idolatry, and all sorts of lewdness and wickedness--the parent and nurse of all false religion and filthy conversation. 5. Her diet: she satiated herself with the blood of the saints and martyrs of Jesus. She drank their blood with such greediness that she intoxicated herself with it; it was so pleasant to her that she could not tell when she had had enough of it: she was satiated, but never satisfied.
Adam Clarke: Commentary on the Bible - 1831
17:1: And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters - That idolatrous worship is frequently represented in Scripture under the character of a whore or whoredom, is evident from numerous passages which it is unnecessary to quote. See Ch1 5:25; Ezekiel 16:1-63; 23:1-49, etc. The woman mentioned here is called a great whore, to denote her excessive depravity, and the artful nature of her idolatry. She is also represented as sitting upon many waters, to show the vast extent of her influence. See on Rev 17:13 (note).
Albert Barnes: Notes on the Bible - 1834
17:1: And there came one of the seven angels which had the seven vials - See the notes on Rev 15:1, Rev 15:7. Reference is again made to these angels in the same manner in Rev 21:9, where one of them says that he would show to John "the bride, the Lamb's wife." No particular one is specified. The general idea seems to be, that to those seven angels was entrusted the execution of the last things, or the winding up of affairs introductory to the reign of God, and that the communications respecting those last events were properly made through them. It is clearly quite immaterial by which of these it is done. The expression "which had the seven vials," would seem to imply that though they had emptied the vials in the manner stated in the pRev_ious chapter, they still retained them in their hands.
And talked with me - Spake to me. The word "talk" would imply a more protracted conversation than occurred here.
Come hither - Greek, δεῦρο deuro - "Here, hither." This is a word merely calling the attention, as we should say now, "Here." It does not imply that John was to leave the place where he was.
I will shew unto thee - Partly by symbols, and partly by express statements; for this is the way in which, in fact, he showed him.
The judgment - The condemnation and calamity that will come upon her.
Of the great whore - It is not uncommon in the Scriptures to represent a city under the image of a woman - a pure and holy city under the image of a virgin or chaste female; a corrupt, idolatrous, and wicked city under the image of an abandoned or lewd woman. See the notes on Isa 1:21; "How is the faithful city become an harlot!" Compare the notes on Isa 1:8. In Rev 17:18, it is expressly said that "this woman is that great city which reigneth over the kings of the earth" - that is, as I suppose, papal Rome; and the design here is to represent it as resembling an abandoned female - fit representative of an apostate, corrupt, unfaithful church. Compare the notes on Rev 9:21.
That sitteth upon many waters - An image drawn either from Babylon, situated on the Euphrates, and encompassed by the many artificial rivers which had been made to irrigate the country, or Rome, situated on the Tiber. In Rev 17:15 these waters are said to represent the peoples, multitudes, nations, and tongues over which the government symbolized by the woman ruled. See the notes on that verse. Waters are often used to symbolize nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: one: Rev 15:1, Rev 15:6, Rev 17:1-17, Rev 21:9
talked: Rev 4:1, Rev 21:15; Luk 9:30, Luk 24:32
I will: Rev 16:19, Rev 18:16-19
the great: Rev 17:4, Rev 17:5, Rev 17:15, Rev 17:16, Rev 19:2; Isa 57:3; Nah 3:4, Nah 3:5
that sitteth: Rev 17:15; Jer 51:13
Geneva 1599
17:1 And (1) there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto (2) thee the (a) judgment of the great whore that sitteth upon many waters:
(1) The state of the Church militant being declared, now follows the state of the church overcoming and getting victory, as I showed before in the beginning of the tenth chapter. This state is set forth in four chapters. As in the place before I noted, that in that history the order of time was not always exactly observed so the same is to be understood in this history, that it is distinguished according to the people of which it speaks, and that the stories of the people are observed in the time of it. For first is delivered the story of Babylon destroyed in this and the next chapter (for this Babylon out of all doubt, shall perish before the two beasts and the dragon). Secondly, is delivered the destruction of both the two beasts, chapter nineteen and lastly of the dragon, chapter eighteen. In the story of the spiritual Babylon, are distinctly set forth the state of it in this chapter, and the overthrow done from the first argument, consisting of the particular calling of the prophet (as often before) and a general proposition. (2) That is, that damnable harlot, by a figure of speech called "hyppalage". For John as yet had not seen her. Although another interpretation may be thought of, yet I like this better.
(a) The sentence that is pronounce against this harlot.
John Gill
17:1 And there came one of the seven angels that had the seven vials,.... It may be the first of them, since one of the four beasts designs the first of them, in Rev_ 6:1 though Brightman thinks the fifth angel is meant, because he poured out his vial on the seat of the beast, who is by this angel described; but rather this is the seventh and last angel, concerned in the utter destruction of antichrist: and therefore proposes to John to show him the judgment of the great whore:
and talked with me, saying unto me, come hither: he conversed with him in a friendly manner, see Zech 1:9 and desires him to come nearer to him, and go along with him, adding,
I will show unto thee the judgment of the great whore; that noted and famous one, known before to John by the names of Jezabel and Babylon, who taught and caused many to commit fornication, Rev_ 2:20 Rev_ 14:8 and is no other than Rome Papal; for that a city or state is meant is clear from Rev_ 17:18 and it is usual for idolatrous or apostate cities to be called whores or harlots, see Is 1:21 Ezek 23:2 and she is called a "great" one, because of the largeness of the Papal see; and because of the multitude of persons, the kings of the earth, and the inhabitants of it, with whom the Romish antichrist has committed spiritual fornication, or idolatry: her "judgment" signifies either her sin and wickedness; in which sense the word is used in Rom 5:16 and which is exposed, Rev_ 17:5 namely, her idolatry and cruelty; or else her condemnation, and the execution of it, suggested in Rev_ 17:8 and more largely described in the following chapter:
that sitteth upon many waters; which in Rev_ 17:15 are interpreted of people, multitudes, nations, and tongues, subject to the jurisdiction of Rome; and so several antichristian states are in the preceding chapter signified by the sea, and by rivers and fountains of water: and this is said in reference to Babylon, an emblem of the Romish harlot, which was situated upon the river Euphrates, and is therefore said to dwell upon many waters, Jer 51:13 her sitting here may be in allusion to the posture of harlots plying of men; or may denote her ease, rest, and grandeur, sitting as a queen; and is chiefly expressive of her power and dominion over the kings and nations of the earth, Rev_ 17:18.
John Wesley
17:1 And there came one of the seven angels, saying, Come hither - This relation concerning the great whore, and that concerning the wife of the Lamb, Rev_ 21:9-10, have the same introduction, in token of the exact opposition between them. I will show thee the judgment of the great whore - Which is now circumstantially described. That sitteth as a queen - In pomp, power, ease, and luxury. Upon many waters - Many people and nations, Rev_ 17:15.
Robert Jamieson, A. R. Fausset and David Brown
17:1 THE HARLOT BABYLON'S GAUD: THE BEAST ON WHICH SHE RIDES, HAVING SEVEN HEADS AND TEN HORNS, SHALL BE THE INSTRUMENT OF JUDGMENT ON HER. (Rev. 17:1-18)
unto me--A, B, Vulgate, Syriac, and Coptic omit.
many--So A. But B, "the many waters" (Jer 51:13); Rev_ 17:15, below, explains the sense. The whore is the apostate Church, just as "the woman" (Rev_ 12:1-6) is the Church while faithful. Satan having failed by violence, tries too successfully to seduce her by the allurements of the world; unlike her Lord, she was overcome by this temptation; hence she is seen sitting on the scarlet-colored beast, no longer the wife, but the harlot; no longer Jerusalem, but spiritually Sodom (Rev_ 11:8).
17:217:2: ընդ որում պոռնկեցան թագաւորք երկրի, եւ արբեցան բնակիչք երկրի ՚ի գինւոյ արբեցութեան պոռնկութեան նորա:
2 նրա հետ պոռնկութիւն արեցին երկրի թագաւորները, եւ նրա պոռնկութեան գինուց հարբեցին երկրի բնակիչները»:
2 Որուն հետ երկրին թագաւորները պոռնկացան ու երկրին բնակիչները անոր պոռնկութեան գինիովը գինովցան»։
ընդ որում պոռնկեցան թագաւորք երկրի, եւ արբեցան բնակիչք երկրի ի գինւոյ արբեցութեան պոռնկութեան նորա:

17:2: ընդ որում պոռնկեցան թագաւորք երկրի, եւ արբեցան բնակիչք երկրի ՚ի գինւոյ արբեցութեան պոռնկութեան նորա:
2 նրա հետ պոռնկութիւն արեցին երկրի թագաւորները, եւ նրա պոռնկութեան գինուց հարբեցին երկրի բնակիչները»:
2 Որուն հետ երկրին թագաւորները պոռնկացան ու երկրին բնակիչները անոր պոռնկութեան գինիովը գինովցան»։
zohrab-1805▾ eastern-1994▾ western am▾
17:22: с нею блудодействовали цари земные, и вином ее блудодеяния упивались живущие на земле.
17:2  μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς.
17:2. μεθ' ( with ) ἧς ( of-which ) ἐπόρνευσαν ( they-harloted-of ," οἱ ( the-ones ) βασιλεῖς ( rulers-of ) τῆς ( of-the-one ) γῆς , ( of-a-soil ,"καὶ (and) ἐμεθύσθησαν ( they-were-intoxicated ,"οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) τὴν ( to-the-one ) γῆν ( to-a-soil ," ἐκ ( out ) τοῦ ( of-the-one ) οἴνου ( of-a-wine ) τῆς (of-the-one) πορνείας (of-a-harloting-of) αὐτῆς . ( of-it )
17:2. cum qua fornicati sunt reges terrae et inebriati sunt qui inhabitant terram de vino prostitutionis eiusWith whom the kings of the earth have committed fornication. And they who inhabit the earth have been made drunk with the wine of her whoredom.
2. with whom the kings of the earth committed fornication, and they that dwell in the earth were made drunken with the wine of her fornication.
17:2. With her, the kings of the earth have fornicated. And those who inhabit the earth have been inebriated by the wine of her prostitution.”
17:2. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.
With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication:

2: с нею блудодействовали цари земные, и вином ее блудодеяния упивались живущие на земле.
17:2  μεθ᾽ ἧς ἐπόρνευσαν οἱ βασιλεῖς τῆς γῆς, καὶ ἐμεθύσθησαν οἱ κατοικοῦντες τὴν γῆν ἐκ τοῦ οἴνου τῆς πορνείας αὐτῆς.
17:2. cum qua fornicati sunt reges terrae et inebriati sunt qui inhabitant terram de vino prostitutionis eius
With whom the kings of the earth have committed fornication. And they who inhabit the earth have been made drunk with the wine of her whoredom.
17:2. With her, the kings of the earth have fornicated. And those who inhabit the earth have been inebriated by the wine of her prostitution.”
17:2. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Под блудодейством нужно разуметь распространение безнравственных обычаев и боговраждебности чрез лицемерную политику и развратную религию и культ, общее развращение [Kliefoth, Lutardt] (ср Иез ХХIII:17). Но такого общего развращения, общего падения религии и распространения боговраждебности можно ожидать только от города и государства последнего антихристианского царства.
Adam Clarke: Commentary on the Bible - 1831
17:2: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication - What an awful picture this is of the state of the religion of the world in subjection to this whore! Kings have committed spiritual fornication with her, and their subjects have drunk deep, dreadfully deep, into the doctrine of her abominable errors.
Albert Barnes: Notes on the Bible - 1834
17:2: With whom the kings of the earth have committed fornication - Spiritual adultery. The meaning is, that papal Rome, unfaithful to God, and idolatrous and corrupt, had seduced the rulers of the earth, and led them into the same kind of unfaithfulness, idolatry, and corruption. Compare Jer 3:8-9; Jer 5:7; Jer 13:27; Jer 23:14; Eze 16:32; Eze 23:37; Heb 2:2; Heb 4:2. How true this is in history need not be stated. All the princes and kings of Europe in the dark ages, and for many centuries were, and not a few of them are now, entirely under the influence of papal Rome.
And the inhabitants of the earth have been made drunk with the wine of her fornication - The alluring cup which, as an harlot, she had extended to them. See this image explained in the notes on Rev 14:8. There it is said that Babylon - referring to the same thing - had "made them drink of the wine of the wrath of her fornication"; that is, of the cup that led to wrath or punishment. Here it is said that the harlot had made them "drunk with the wine of her fornication"; that is, they had been, as it were, intoxicated by the alluring cup held out to them. What could better describe the influence of Rome on the people of the world, in making them, under these delusions, incapable of sober judgment, and in completely fascinating and controlling all their powers?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: Rev 17:13, Rev 17:17, Rev 14:8, Rev 18:3, Rev 18:9, Rev 18:23; Jer 51:7
John Gill
17:2 With whom the kings of the earth have committed fornication,.... These are the ten kings, who being of the same mind, and of one religion, the Popish religion, gave their power, strength, and kingdom to the beast, Rev_ 17:12 and have been enticed by the whore of Rome to commit spiritual fornication with her; that is, idolatry, to worship, as that church enjoins, idols of gold, silver, brass, and wood, the images of the virgin Mary, and other saints; hence this whore appears to be no mean strumpet, but one of great note, and in much vogue, being sought after and made use of by the great men of the earth;
and the inhabitants of the earth have been made drunk with the wine of her fornication; that is, the inhabitants of the Roman empire, or earthly minded men, mere carnal persons, have been drawn into idolatrous practices by the allurements of the church of Rome; such as riches, honours, pleasures, lying miracles, and great pretensions to devotion and religion; whereby they have been intoxicated as men with wine, and have been filled with a blind zeal for that church, and the false doctrines and worship of it, and with madness and fury against the true professors of religion.
John Wesley
17:2 With whom the kings of the earth - Both ancient and modern, for many ages. Have committed fornication - By partaking of her idolatry and various wickedness. And the inhabitants of the earth - The common people. Have been made drunk with the wine of her fornication - No wine can more thoroughly intoxicate those who drink it, than false zeal does the followers of the great whore.
Robert Jamieson, A. R. Fausset and David Brown
17:2 drunk with--Greek, "owing to." It cannot be pagan Rome, but papal Rome, if a particular seat of error be meant, but I incline to think that the judgment (Rev_ 18:2) and the spiritual fornication (Rev_ 18:3), though finding their culmination in Rome, are not restricted to it, but comprise the whole apostate Church, Roman, Greek, and even Protestant, so far as it has been seduced from its "first love" (Rev_ 2:4) to Christ, the heavenly Bridegroom, and given its affections to worldly pomps and idols. The woman (Rev_ 12:1) is the congregation of God in its purity under the Old and New Testament, and appears again as the Bride of the Lamb, the transfigured Church prepared for the marriage feast. The woman, the invisible Church, is latent in the apostate Church, and is the Church militant; the Bride is the Church triumphant.
17:317:3: Եւ առ տարա՛ւ զիս յանապատ հոգւովն. եւ տեսի կին մի՝ զի նստէր ՚ի վերայ կարմիր գազանի, եւ լի՛ էր անուամբ հայհոյութեան. եւ գազանն զոր տեսի՝ ունէր գլուխս եւթն եւ եղջեւրս տասն[5283]: [5283] Ոմանք. Յանապատ հոգւով։ Ոսկան յաւելու. Հայհոյութեամբ բերան նորա։
3 Եւ հրեշտակը առաւ տարաւ ինձ անապատ՝ Հոգով. եւ տեսայ մի կին, որ նստել էր մի կարմիր գազանի վրայ, որի մարմինը ծածկուած էր հայհոյալից գրութիւններով: Եւ այն գազանը, որին տեսայ, ունէր եօթը գլուխ եւ տասը եղջիւր:
3 Եւ զիս առաւ անապատը տարաւ հոգիով. ուր տեսայ կին մը, որ կարմիր գազանի մը վրայ նստեր էր։ Այն գազանը լեցուն էր հայհոյութեան անուններով ու եօթը գլուխ եւ տասը եղջիւր ունէր։
Եւ առ տարաւ զիս յանապատ հոգւովն. եւ տեսի կին մի զի նստէր ի վերայ կարմիր գազանի, եւ լի էր անուամբ հայհոյութեան, եւ գազանն զոր տեսի ունէր գլուխս եւթն եւ եղջեւրս տասն:

17:3: Եւ առ տարա՛ւ զիս յանապատ հոգւովն. եւ տեսի կին մի՝ զի նստէր ՚ի վերայ կարմիր գազանի, եւ լի՛ էր անուամբ հայհոյութեան. եւ գազանն զոր տեսի՝ ունէր գլուխս եւթն եւ եղջեւրս տասն[5283]:
[5283] Ոմանք. Յանապատ հոգւով։ Ոսկան յաւելու. Հայհոյութեամբ բերան նորա։
3 Եւ հրեշտակը առաւ տարաւ ինձ անապատ՝ Հոգով. եւ տեսայ մի կին, որ նստել էր մի կարմիր գազանի վրայ, որի մարմինը ծածկուած էր հայհոյալից գրութիւններով: Եւ այն գազանը, որին տեսայ, ունէր եօթը գլուխ եւ տասը եղջիւր:
3 Եւ զիս առաւ անապատը տարաւ հոգիով. ուր տեսայ կին մը, որ կարմիր գազանի մը վրայ նստեր էր։ Այն գազանը լեցուն էր հայհոյութեան անուններով ու եօթը գլուխ եւ տասը եղջիւր ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
17:33: И повел меня в духе в пустыню; и я увидел жену, сидящую на звере багряном, преисполненном именами богохульными, с семью головами и десятью рогами.
17:3  καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα καθημένην ἐπὶ θηρίον κόκκινον, γέμον[τα] ὀνόματα βλασφημίας, ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα.
17:3. καὶ (And) ἀπήνεγκέν (it-beared-off) με (to-me) εἰς (into) ἔρημον (to-solituded) ἐν (in) πνεύματι. (unto-a-currenting-to) καὶ (And) εἶδον (I-had-seen) γυναῖκα (to-a-woman) καθημένην ( to-sitting-down ) ἐπὶ (upon) θηρίον ( to-a-beastlet ) κόκκινον, (to-kerneled-belonged-to,"γέμοντα (to-saturating) ὀνόματα (to-names) βλασφημίας, (of-a-harmful-declaring-unto,"ἔχων (holding) κεφαλὰς (to-heads) ἑπτὰ (to-seven) καὶ (and) κέρατα ( to-horns ) δέκα : ( to-ten )
17:3. et abstulit me in desertum in spiritu et vidi mulierem sedentem super bestiam coccineam plenam nominibus blasphemiae habentem capita septem et cornua decemAnd he took me away in spirit into the desert. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
3. And he carried me away in the Spirit into a wilderness: and I saw a woman sitting upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns.
17:3. And he carried me away in spirit to the desert. And I saw a woman sitting upon a scarlet beast, filled with names of blasphemy, having seven heads and ten horns.
17:3. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns:

3: И повел меня в духе в пустыню; и я увидел жену, сидящую на звере багряном, преисполненном именами богохульными, с семью головами и десятью рогами.
17:3  καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα καθημένην ἐπὶ θηρίον κόκκινον, γέμον[τα] ὀνόματα βλασφημίας, ἔχων κεφαλὰς ἑπτὰ καὶ κέρατα δέκα.
17:3. et abstulit me in desertum in spiritu et vidi mulierem sedentem super bestiam coccineam plenam nominibus blasphemiae habentem capita septem et cornua decem
And he took me away in spirit into the desert. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
17:3. And he carried me away in spirit to the desert. And I saw a woman sitting upon a scarlet beast, filled with names of blasphemy, having seven heads and ten horns.
17:3. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
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
3: Замечание, что "повел в духе" есть указание на то, что это действие происходило лишь в ведении, - лишь в своём экстатическом состоянии духа, а не телом Иоанн переносится в пустыню. Пустыня берется здесь в нравственно-религиозном смысле, в смысле оставленности, отдаленности. Великая блудница находится в пустыне не в каком другом смысле, как в том, что она за свое злодейство совершенно оставлена Богом и обречена на духовную смерть, на нравственную гибель. Такая оставленность является вполне заслуженною для нее, так как она, по выражению Апокалипсиса, отрекшись от Бога и христианской религии, восседая на звере; на него и на его силы всецело полагается жена любодеица, а не на Бога и на Его помощь. Зверь этот (XI:7; ХII:3, 13) - дракон-диавол, который назван багряным, т.е. облеченным в царскую багряницу, как миродержатель тьмы века сего. Как к диаволу, к зверю подходит и та черта описания, что он был преисполнен богохульными именами: он - боговраждебная сила. И жена тоже облечена в порфиру и багряницу, что также указывает на царскую и гордую роскошь - на богатство, свойственное царственному городу, подобно Вавилону и Риму. Жена, город последнего времени, взяла от мира все, что в нем считается драгоценностью. Она изображается держащею в руках золотую чашу, наполненную мерзостью и нечистотою ее блудодейства. Это значит, что жена была, как город антихристианского царства, распространительницею безбожной и безнравственной культуры среди окружающих подчиненных ему народов.
Adam Clarke: Commentary on the Bible - 1831
17:3: So he carried me away in the spirit into the wilderness - This wilderness into which the apostle was carried is the desolate state of the true Church of Christ, in one of the wings of the once mighty Roman empire. It was a truly awful sight, a terrible desert, a waste howling wilderness; for when he came hither he: -
Saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns - No doubt can now be entertained that this woman is the Latin Church, for she sits upon the beast with seven heads and ten horns, which has been already proved to be the Latin empire, because this empire alone contains the number 666. See on Rev 13:18 (note). This is a representation of the Latin Church in her highest state of antichristian prosperity, for she Sits Upon the scarlet coloured beast, a striking emblem of her complete domination over the secular Latin empire. The state of the Latin Church from the commencement of the fourteenth century to the time of the Reformation may be considered that which corresponds to this prophetic description in the most literal and extensive sense of the words; for during this period she was at her highest pitch of worldly grandeur and temporal authority. The beast is full of names of blasphemy; and it is well known that the nations, in support of the Latin or Romish Church, have abounded in blasphemous appellations, and have not blushed to attribute to themselves and to their Church the most sacred titles, not only blaspheming by the improper use of sacred names, but even by applying to its bishop those names which alone belong to God; for God hath expressly declared that he will not give his glory to another, neither his praise to graven images.
Albert Barnes: Notes on the Bible - 1834
17:3: So he carried me away in the spirit - In vision. He seemed to himself to be thus carried away; or the scene which he is about to describe was made to pass before him as if he were present.
Into the wilderness - Into a desert. Compare the notes on Rev 12:6. Why this scene is laid in a wilderness or desert is not mentioned. Prof. Stuart supposes that it is because it is "appropriate to symbolize the future condition of the beast." So DeWette and Rosenmuller. The imagery is changed somewhat from the first appearance of the harlot in Rev 17:1. There she is represented as "sitting upon many waters." Now she is represented as "riding on a beast," and of course the imagery is adapted to that. Possibly there may have been no intentional significancy in this; but on the supposition, as the interpretation has led us to believe all along, that this refers to papal Rome, may not the propriety of this be seen in the condition of Rome and the adjacent country, at the rise of the papal power? That had its rise (see the notes on Dan 7:25 ff) after the decline of the Roman civil power, and properly in the time of Clovis, Pepin, or Charlemagne. Perhaps its first visible appearance, as a power that was to influence the destiny of the world, was in the time of Gregory the Great, 590-605 a. d. On the supposition that the passage before us refers to the period when the papal power became thus marked and defined, the state of Rome at this time, as described by Mr. Gibbon, would show with what propriety the term "wilderness" or "desert" might be then applied to it.
The following extract from this author, in describing the state of Rome at the accession of Gregory the Great, has almost the appearance of being a designed commentary on this passage, or is, at anyrate, such as a partial interpreter of this book would desire and expect to find. Speaking of that period, he says (Decline and Fall, 3:207-211): "Rome had reached, about the close of the sixth century, the lowest period of her depression. By the removal of the seat of empire, and the successive loss of the provinces, the sources of public and private opulence were exhausted; the lofty tree under whose shade the nations of the earth had reposed was deprived of its leaves and branches, and the sapless trunk was left to wither on the ground. The ministers of command and the messengers of victory no longer met on the Appian or Flaminian Way; and the hostile approach of the Lombards was often felt and continually feared. The inhabitants of a potent and peaceful capital, who visit without an anxious thought the garden of the adjacent country, will faintly picture in their fancy the distress of the Romans; they shut or opened their gates with a trembling hand, beheld from the walls the flames of their houses, and heard the lamentations of their brethren who were coupled together like dogs, and dragged away into distant slavery beyond the sea and the mountains.
Such incessant alarms must annihilate the pleasures, and interrupt the labors of a rural life; and the Campagna of Rome was speedily reduced to the stale of a dreary wilderness, in which the land is barren, the waters are impure, and the air is infectious. Curiosity and ambition no longer attracted the nations to the capital of the world; but if chance or necessity directed the steps of a wandering stranger, he contemplated with horror the vacancy and solitude of the city; and might be tempted to ask, Where is the Senate, and where are the people? In a season of excessive rains, the Tiber swelled above its banks, and rushed with irresistible violence into the valleys of the seven hills. A pestilential disease arose from the stagnation of the deluge, and so rapid was the contagion that fourscore persons expired in an hour in the midst of a solemn procession which implored the mercy of Heaven. A society in which marriage is encouraged, and industry pRev_ails, soon repairs the accidental losses of pestilence and war; but as the far greater part of the Romans was condemned to hopeless indigence and celibacy, the depopulation was constant and visible, and the gloomy enthusiasts might expect the approaching failure of the human race. Yet the number of citizens still exceeded the measure of subsistence; their precarious food was supplied from the harvests of Sicily or Egypt; and the frequent repetition of famine betrays the inattention of the emperor to a distant province. The edifices of Rome were exposed to the same ruin and decay; the mouldering fabrics were easily overthrown by inundations, tempests, and earthquakes; and the monks who had occupied the most advantageous stations exulted in their base triumph over the ruins of antiquity.
"Like Thebes, or Babylon, or Carthage, the name of Rome might have been erased from the earth, if the city had not been animated by a vital principle which again restored her to honor and dominion. The power as well as the virtue of the apostles resided with living energy in the breast of their successors; and the chair of Peter, under the reign of Maurice, was occupied by the first and greatest of the name of Gregory. The sword of the enemy was suspended over Rome; it was averted by the mild eloquence and seasonable gifts of the pontiff, who commanded the respect of heretics and barbarians." Compare Rev 13:3, Rev 13:12-15. On the supposition, now, that the inspired author of the Apocalypse had Rome, in that state when the civil power declined and the papacy arose, in his eye, what more expressive imagery could he have used to denote it than he has employed? On the supposition - if such a supposition could be made - that Mr. Gibbon meant to furnish a commentary on this passage, what more appropriate language could he have used? Does not this language look as if the author of the Apocalypse and the author of the Decline and Fall meant to play into each other's hands?
And, in further confirmation of this, I may refer to the testimony of two Roman Catholic writers, giving the same view of Rome and showing that, in their apprehension also, it was only by the Rev_iving influence of the papacy that Rome was saved from becoming a total waste. They are both of the middle ages. The first is Augustine Steuchus, who thus writes: "The empire having been overthrown, unless God had raised up the "pontificate," Rome, resuscitated and restored by none, would have become uninhabitable, and been a most foul habitation thenceforward of cattle. But in the pontificate it Rev_ived as with a second birth; its empire in magnitude not indeed equal to the old empire, but its form not very dissimilar: because all nations, from East and from West, venerate the pope, not otherwise than they before obeyed the emperor." The other is Flavio Blondas: "The princes of the world now adore and worship as perpetual dictator the successor not of Caesar but of the fisherman Peter; that is, the supreme pontiff, the substitute of the aforesaid emperor." See the original in Elliott, 3:113.
And I saw a woman - Evidently the same which is referred to in Rev 17:1.
Sit upon a scarlet-coloured beast - That is, either the beast was itself naturally of this color, or it was covered with trappings of this color. The word "scarlet" properly denotes a bright red color - brighter than crimson, which is a red color tinged with blue. See the notes on Isa 1:18. The word used here - κόκκινον kokkinon - occurs in the New Testament only in the following places: Mat 27:28; Heb 9:19; Rev 17:3-4; Rev 18:12, Rev 18:16 - in all which places it is rendered "scarlet." See the Mat 27:28 note and Heb 9:19 note. The color was obtained from a small insect which was found adhering to the shoots of a species of oak in Spain and Western Asia. This was the usual color in the robes of princes, military cloaks, etc. It is applicable in the description of papal Rome, because this is a favorite color there. Thus it is used in Rev 12:3, where the same power is represented under the image of a "red dragon."
See the notes on that passage. It is remarkable that nothing would better represent the favorite color at Rome than this, or the actual appearance of the pope, the cardinals, and the priests in their robes, on some great festival occasion. Those who are familiar with the descriptions given of papal Rome by travelers, and those who have passed much time in Rome, will see at once the propriety of this description, on the supposition that it was intended to refer to the papacy. I caused this inquiry to be made of an intelligent gentleman who had passed much time in Rome - without his knowing my design what would strike a stranger on visiting Rome, or what would be likely particularly to arrest his attention as remarkable there; and he unhesitatingly replied, "The scarlet color." This is the color of the dress of the cardinals - their hats, and cloaks, and stockings being always of this color.
It is the color of the carriages of the cardinals, the entire body of the carriage being scarlet, and the trappings of the horses the same. On occasion of public festivals and processions, scarlet is suspended from the windows of the houses along which processions pass. The inner color of the cloak of the pope is scarlet; his carriage is scarlet; the carpet on which he treads is scarlet. A large part of the dress of the body-guard of the pope is scarlet; and no one can take up a picture of Rome without seeing that this color is predominant. I looked through a volume of engravings representing the principal officers and public persons of Rome. There were few in which the scarlet color was not found as constituting some part of their apparel; in not a few the scarlet color pRev_ailed almost entirely. And in illustration of the same thought, I introduce here an extract from a foreign newspaper, copied into an American newspaper of Feb. 22, 1851, as an illustration of the fact that the scarlet color is characteristic of Rome, and of the readiness with which it is referred to in that respect: "Curious Costumes - The three new cardinals, the archbishops of Thoulouse, Rheims, and Besancon, were presented to the president of the French Republic by the Pope's nuncio. They wore red caps, red stockings, black Roman coats lined and bound with red, and small cloaks." I conclude, therefore, that if it be admitted that it was intended to represent papal Rome in the vision, the precise description would have been adopted which is found here.
Full of names of blasphemy - All covered over with blasphemous titles and names. What could more accurately describe papal Rome than this? Compare for some of these names and titles the notes on Th2 2:4; Ti1 4:1-4; and notes on Rev 13:1, Rev 13:5.
Having seven heads and ten horns - See the notes on Rev 13:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: he carried: Rev 1:10, Rev 4:2, Rev 21:10; Kg1 18:12; Kg2 2:16; Eze 3:12, Eze 8:3, Eze 11:24; Act 8:39
into: Rev 12:6, Rev 12:14; Sol 8:5
a woman: Rev 17:4, Rev 17:6, Rev 17:18, Rev 12:3
full: Rev 13:1-6; Dan 7:8, Dan 7:20, Dan 7:25, Dan 11:36; Th2 2:4
having: Rev 17:9-12, Rev 12:3, Rev 13:1
Geneva 1599
17:3 (3) So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a (b) scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
(3) Henceforth is propounded the type of Babylon, and the state of it, in four verses. After, a declaration of the type, in the rest of this chapter. In the type are described two things, the beast (of whom chapter thirteen speaks), in this verse and the woman that sits on the beast in (Rev_ 17:4-6). The beast in process of time has gotten somewhat more than was expressed in the former vision. First in that it is not read before that he was apparelled in scarlet, a robe imperial and of triumph. Secondly, in that this is full of names of blasphemy: the other carried the name of blasphemy only in his heads. So God teaches that this beast is much increased in impiety and injustice and does in this last age, triumph in both these more insolently and proudly then ever before.
(b) A scarlet colour, that is, with a red and purple garment: and surely it was not without cause the romish clergy were so much delighted with this colour.
John Gill
17:3 So he carried me away in the spirit,.... Not in body, as if he was removed from the isle of Patmos to some other place; but in a visionary way, just as Ezekiel was carried between earth and heaven, in the visions of God, to Jerusalem, Ezek 8:3. It was represented to the mind of John, to his spirit, or soul, as if he had been taken up by the angel and carried through the air:
into the wilderness; by which may be meant either the wilderness of the people, the world, the church hereafter described, being a worldly one, and consisting of worldly men; or Gentilism, the Gentile world is often in the prophecies of the Old Testament called a wilderness; the Romish church having much of Heathen worship, and Heathen customs and practices in it, hence its votaries are called Gentiles, Rev_ 11:2 or this circumstance may be mentioned, and the thing so represented to John, because that a wilderness is a solitary place, and fit for retirement and meditation; and where he might, without any interruption, take a full view of the following sight, and make proper observations upon it; and it is worth notice, that this is the place where the true church and became out of sight, in the room of which this apostate church appears: or, as others have thought, John is had into the wilderness, where the true church was hid and nourished, and the false one is there shown him, that seeing both together, he might compare them, and observe the difference between them; to all which may be added, that a wilderness is a fit place for such a beast as hereafter described to be seen in:
and I saw a woman sit upon a scarlet coloured beast; the beast is the same with that in Rev_ 13:1 as the description shows, and is no other than the Roman empire as Papal; the "scarlet" colour is expressive of its imperial dignity, its power and authority, it received from the dragon; and also of this beast's cruelty and tyranny, and of its shedding the blood of the saints: the woman sitting upon it is the great city of Rome, as is manifest from Rev_ 17:18 or the Romish antichrist, the apostate church of Rome, represented by a woman, as the true church is, Rev_ 12:1 but in a very different form, and is the same with the second beast in Rev_ 13:11 and the false prophet; and as the two beasts respect the same, under different considerations, namely, the Papacy, in its civil and ecclesiastic capacity, so this strange phenomenon, a woman sitting on such a beast, means one and the same thing as the horse and his rider in the seals, though in different views; the woman designs the Romish church, with the pope at the head of it, and the beast the Roman Papal empire as civil, by which the former is supported and upheld, bore up on high, and exalted in the manner it has been: moreover, as purple and scarlet are the colours of garments wore by the pope, and cardinals, hence the woman in the next verse is said to be "arrayed in purple and scarlet colour", so even the very beasts on which they rode were covered with scarlet. Platina (h) says that Pope Paul the Second
"ordered by a public decree, on pain or punishment, that no man should wear a scarlet cap but cardinals; to whom also, in the first year of his popedom, he gave cloth of the same colour, to put upon their horses and mules when they rode; and besides, would have put into the decree, that the cardinals' hats should be of scarlet silk:''
upon which Du Maulin (i) makes this remark;
"Pope Paul the Second was the first that gave scarlet to the cardinals, as well for themselves as for their mules, to the end that this prophecy, which agreeth in general with the see of Rome, might likewise appertain particularly to everyone of the pillars of the said see, which is to be set upon a "scarlet coloured beast".''
Tit follows,
full of names of blasphemy: that is, the beast, or Roman Papal empire, was full of them; in Rev_ 13:1 a name of blasphemy is said to be upon his head, and he to have a mouth speaking blasphemy; but here his whole body is represented as full of them, and may refer to the blasphemous doctrines of worshipping of images, of pardons and indulgences, of transubstantiation, &c. and to the multitude of images, of the virgin Mary, and other saints, in the antichristian state, in every part of it; and to those blaspheming persons, the cardinals, priests, and Jesuits, which abound in it; as well as to those blasphemous names and titles which are given to the pope, the head of it, or assumed by him; such as God on earth, the vicar of Christ, the head, and husband, and foundation of the church, with many others:
having seven heads, and ten horns: the seven heads are the seven mountains, on which the city of Rome, the metropolis of the empire, is seated; and the seven kings, or seven forms of government, under which it has been, as appears from Rev_ 17:9; see Gill on Rev_ 13:1 and the "ten horns" signify the ten kings over the ten kingdoms, into which the empire was divided, when overrun by the Goths and Vandals; and which ten kings gave their kingdoms to the beast, the Romish antichrist; they gave their strength and power to him, being of his religion, and have been his horns, his defenders and supporters, ever since, as may be gathered from Rev_ 17:12.
(h) De Vitis Pontiticum, p. 312. (i) Defence of the Catholic Faith, &c. c. 3. p. 38.
John Wesley
17:3 And he carried me away - In the vision. Into a wilderness - The campagna di Roma, the country round about Rome, is now a wilderness, compared to what it was once. And I saw a woman - Both the scripture and other writers frequently represent a city under this emblem. Sitting upon a scarlet wild beast - The same which is described in Rev. 13:1-18. But he was there described as he carried on his own designs only: here, as he is connected with the whore. There is, indeed, a very close connexion between them; the seven heads of the beast being "seven hills on which the woman sitteth." And yet there is a very remarkable difference between them, - between the papal power and the city of Rome. This woman is the city of Rome, with its buildings and inhabitants; especially the nobles. The beast, which is now scarlet - coloured, (bearing the bloody livery, as well as the person, of the woman,) appears very different from before. Therefore St. John says at first sight, I saw a beast, not the beast, full of names of blasphemy - He had' before "a name of blasphemy upon his head," Rev_ 13:1; now he has many. From the time of Hildebrand, the blasphemous titles of the Pope have been abundantly multiplied. Having seven heads - Which reach in a succession from his ascent out of the sea to his being cast into the lake of fire. And ten horns - Which are contemporary with each other, and belong to his last period.
Robert Jamieson, A. R. Fausset and David Brown
17:3 the wilderness--Contrast her in Rev_ 12:6, Rev_ 12:14, having a place in the wilderness-world, but not a home; a sojourner here, looking for the city to come. Now, on the contrary, she is contented to have her portion in this moral wilderness.
upon a scarlet . . . beast--The same as in Rev_ 13:1, who there is described as here, "having seven heads and ten horns (therein betraying that he is representative of the dragon, Rev_ 12:3), and upon his heads names (so the oldest manuscripts read) of blasphemy"; compare also Rev_ 17:12-14, below, with Rev_ 19:19-20, and Rev_ 17:13-14, Rev_ 17:16. Rome, resting on the world power and ruling it by the claim of supremacy, is the chief, though not the exclusive, representative of this symbol. As the dragon is fiery-red, so the beast is blood-red in color; implying its blood-guiltiness, and also deep-dyed sin. The scarlet is also the symbol of kingly authority.
full--all over; not merely "on his heads," as in Rev_ 13:1, for its opposition to God is now about to develop itself in all its intensity. Under the harlot's superintendence, the world power puts forth blasphemous pretensions worse than in pagan days. So the Pope is placed by the cardinals in God's temple on the altar to sit there, and the cardinals kiss the feet of the Pope. This ceremony is called in Romish writers "the adoration." [Historie de Clerge, Amsterd., 1716; and LETTENBURGH'S Notitia CuriÃ&brvbr; RomanÃ&brvbr;, 1683, p. 125; HEIDEGGER, Myst. Bab., 1, 511, 514, 537]; a papal coin [Numismata Pontificum, Paris, 1679, p. 5] has the blasphemous legend, "Quem creant, adorant." Kneeling and kissing are the worship meant by John's word nine times used in respect to the rival of God (Greek, "proskunein"). Abomination, too, is the scriptural term for an idol, or any creature worshipped with the homage due to the Creator. Still, there is some check on the God-opposed world power while ridden by the harlot; the consummated Antichrist will be when, having destroyed her, the beast shall be revealed as the concentration and incarnation of all the self-deifying God-opposed principles which have appeared in various forms and degrees heretofore. "The Church has gained outward recognition by leaning on the world power which in its turn uses the Church for its own objects; such is the picture here of Christendom ripe for judgment" [AUBERLEN]. The seven heads in the view of many are the seven successive forms of government of Rome: kings, consuls, dictators, decemvirs, military tribunes, emperors, the German emperors [WORDSWORTH], of whom Napoleon is the successor (Rev_ 17:11). But see the view given, see on Rev_ 17:9-10, which I prefer. The crowns formerly on the ten horns (Rev_ 13:1) have now disappeared, perhaps an indication that the ten kingdoms into which the Germanic-Slavonic world [the old Roman empire, including the East as well as the West, the two legs of the image with five toes on each, that is, ten in all] is to be divided, will lose their monarchical form in the end [AUBERLEN]; but see Rev_ 17:12, which seems to imply crowned kings.
17:417:4: Եւ կինն զգեցեալ էր ծիրանիս եւ կարմիրս, եւ զարդարեալ ոսկւով եւ մարգարտով եւ ակամբք պատուականօք, ունելով բաժա՛կ ոսկի ՚ի ձեռին իւրում, եւ լի՛ էր գարշելի եւ անմաքուր պոռնկութեամբ:
4 Կինը հագել էր ծիրանի ու կարմիր հագուստ եւ զարդարուած էր ոսկով, մարգարտով եւ թանկագին քարերով. նա իր ձեռքին բռնել էր ոսկէ բաժակ, որը լի էր իր գարշելի եւ անմաքուր պոռնկութեամբ:
4 Կինը ծիրանի ու կարմիր հագած էր, զարդարուած էր ոսկիով ու պատուական քարերով եւ մարգարիտներով եւ իր ձեռքը ոսկիէ գաւաթ մը ունէր պղծութիւններով ու իր պոռնկութեանը անմաքրութիւններով լեցուն։
Եւ կինն զգեցեալ էր ծիրանիս եւ կարմիրս, եւ զարդարեալ ոսկւով եւ մարգարտով եւ ակամբք պատուականօք, ունելով բաժակ ոսկի ի ձեռին իւրում, եւ լի էր գարշելի եւ անմաքուր պոռնկութեամբ:

17:4: Եւ կինն զգեցեալ էր ծիրանիս եւ կարմիրս, եւ զարդարեալ ոսկւով եւ մարգարտով եւ ակամբք պատուականօք, ունելով բաժա՛կ ոսկի ՚ի ձեռին իւրում, եւ լի՛ էր գարշելի եւ անմաքուր պոռնկութեամբ:
4 Կինը հագել էր ծիրանի ու կարմիր հագուստ եւ զարդարուած էր ոսկով, մարգարտով եւ թանկագին քարերով. նա իր ձեռքին բռնել էր ոսկէ բաժակ, որը լի էր իր գարշելի եւ անմաքուր պոռնկութեամբ:
4 Կինը ծիրանի ու կարմիր հագած էր, զարդարուած էր ոսկիով ու պատուական քարերով եւ մարգարիտներով եւ իր ձեռքը ոսկիէ գաւաթ մը ունէր պղծութիւններով ու իր պոռնկութեանը անմաքրութիւններով լեցուն։
zohrab-1805▾ eastern-1994▾ western am▾
17:44: И жена облечена была в порфиру и багряницу, украшена золотом, драгоценными камнями и жемчугом, и держала золотую чашу в руке своей, наполненную мерзостями и нечистотою блудодейства ее;
17:4  καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς,
17:4. καὶ (and) ἡ (the-one) γυνὴ (a-woman) ἦν (it-was) περιβεβλημένη (having-had-come-to-be-casted-about) πορφυροῦν (to-purpled) καὶ (and) κόκκινον, (to-kerneled-belonged-to,"καὶ (and) κεχρυσωμένη (having-had-come-to-be-en-goldened) χρυσίῳ (unto-a-goldlet) καὶ (and) λίθῳ (unto-a-stone) τιμίῳ (unto-value-belonged) καὶ (and) μαργαρίταις, (unto-oyster-belongnesses,"ἔχουσα (holding) ποτήριον ( to-a-drinkerlet ) χρυσοῦν ( to-golden ) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) αὐτῆς (of-it) γέμον (to-saturating) βδελυγμάτων (of-abhorrings-to) καὶ (and) τὰ (to-the-ones) ἀκάθαρτα ( to-un-cleansable ) τῆς (of-the-one) πορνείας (of-a-harloting-of) αὐτῆς, (of-it,"
17:4. et mulier erat circumdata purpura et coccino et inaurata auro et lapide pretioso et margaritis habens poculum aureum in manu sua plenum abominationum et inmunditia fornicationis eiusAnd the woman was clothed round about with purple and scarlet, and gilt with gold and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication.
4. And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication,
17:4. And the woman was clothed all around with purple and scarlet, and adorned with gold and precious stones and pearls, holding a golden cup in her hand, filled with the abomination and with the filth of her fornication.
17:4. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:

4: И жена облечена была в порфиру и багряницу, украшена золотом, драгоценными камнями и жемчугом, и держала золотую чашу в руке своей, наполненную мерзостями и нечистотою блудодейства ее;
17:4  καὶ ἡ γυνὴ ἦν περιβεβλημένη πορφυροῦν καὶ κόκκινον, καὶ κεχρυσωμένη χρυσίῳ καὶ λίθῳ τιμίῳ καὶ μαργαρίταις, ἔχουσα ποτήριον χρυσοῦν ἐν τῇ χειρὶ αὐτῆς γέμον βδελυγμάτων καὶ τὰ ἀκάθαρτα τῆς πορνείας αὐτῆς,
17:4. et mulier erat circumdata purpura et coccino et inaurata auro et lapide pretioso et margaritis habens poculum aureum in manu sua plenum abominationum et inmunditia fornicationis eius
And the woman was clothed round about with purple and scarlet, and gilt with gold and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication.
17:4. And the woman was clothed all around with purple and scarlet, and adorned with gold and precious stones and pearls, holding a golden cup in her hand, filled with the abomination and with the filth of her fornication.
17:4. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:
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Adam Clarke: Commentary on the Bible - 1831
17:4: And the woman was arrayed in purple and scarlet color, and decked with gold, and precious stones, and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication - This strikingly represents the most pompous and costly manner in which the Latin Church has held forth to the nations the rites and ceremonies of its idolatrous and corrupt worship.
Albert Barnes: Notes on the Bible - 1834
17:4: And the woman was arrayed in purple and scarlet colour - On the nature of the scarlet color, see the notes on Rev 17:3. The purple color - πορφύρα porphura - was obtained from a species of shellfish found on the coasts of the Mediterranean, which yielded a reddish-purple dye, much prized by the ancients. Robes dyed in that color were commonly worn by persons of rank and wealth, Mar 15:17, Mar 15:20; Luk 16:19. The purple color contains more blue than the crimson, though the limits are not very accurately defined, and the words are sometimes interchanged. Thus the mock robe put on the Saviour is called in Mar 15:17, Mar 15:20, πορφύραν porphuran - "purple," and in Mat 27:28, κοκκίνην kokkinē n - "crimson." On the applicability of this to the papacy, see the notes on Rev 17:3.
And decked with gold - After the manner of an harlot, with rich jewelry.
And precious stones - Sparkling diamonds, etc.
And pearls - Also a much-valued female ornament. Compare the notes on Mat 7:6; Mat 13:46.
Having a golden cup in her hand - As if to entice lovers. See the notes on Rev 14:8.
Full of abominations - Of abominable things; of things suited to excite abhorrence and disgust; things unlawful and forbidden. The word, in the Scriptures, is commonly used to denote the impurities and abominations of idolatry. See the notes on Dan 9:27. The meaning here is, that it seemed to be a cup filled with wine, but it was in fact a cup full of all abominable drugs, leading to all kinds of corruption. How much in accordance this is with the fascinations of the papacy, it is not necessary now to say, after the ample illustrations of the same thing already furnished in these notes.
And filthiness of her fornication - The image here is that of papal Rome, represented as an abandoned woman in gorgeous attire, alluring by her arts the nations of the earth, and seducing them into all kinds of pollution and abomination. It is a most remarkable fact that the papacy, as if designing to furnish a fulfillment of this prophecy, has chosen to represent itself almost precisely in this manner - as a female extending an alluring cup to passers by - as will be seen by the engraving on this page. Far as the design of striking this medal may have been from confirming this portion of the Book of Revelation, yet no one can fail to see that if this had been the design, no more happy illustration could have been adopted. Apostate churches, and guilty nations, often furnish the very proofs necessary to confirm the truth of the Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: arrayed: Rev 18:7, Rev 18:12, Rev 18:16
decked: Gr. gilded, Dan 11:38
golden: Rev 14:8, Rev 18:6, Rev 19:2; Jer 51:7; Th2 2:3-10
abominations: Deu 29:17; Kg1 14:24; Kg2 21:2; Isa 66:3; Eze 20:30; Hos 9:10
filthiness: Ezr 9:11; Lam 1:9; Eze 24:11, Eze 24:13, Eze 36:25
Geneva 1599
17:4 And (4) the woman was arrayed (5) in purple and scarlet colour, and decked with gold and precious stones and pearls, having (6) a golden cup in her hand full of abominations and filthiness of her fornication:
(4) That harlot, the spiritual Babylon, which is Rome. She is described by her attire, profession, and deeds. (5) In attire most glorious, triumphant, most rich, and most gorgeous. (6) In profession the nourisher of all, in this verse and teaching her mysteries to all, (Rev_ 17:5) setting forth all things most magnificently: but indeed fatally besetting miserable men with her cup, and brings upon them a deadly giddiness.
John Gill
17:4 And the woman was arrayed in purple and scarlet colour,.... Which may be expressive of her grandeur, authority, and power, sitting as a queen, and sovereign in the empire, ruling over kingdoms and nations in it; and also of her bloody disposition to the saints, with whose blood she is afterwards said to be drunk;
and decked with gold and precious stones, and pearls; which may denote her hypocrisy, she being gilded with these things, as the word signifies, when she was inwardly rotten, corrupt, and filthy; and may point out the things by which persons have been enticed into the communion of the church of Rome, and to comply with her idolatrous worship and practices; and may also respect the prodigious riches, which have, by various methods, been brought into the pope's coffers; these, with other things, are reckoned among the merchandise of Babylon, Rev_ 18:12 and particularly this may have reference to the adorning of their temples, or churches, and the decking of their images, with those things; which gaudy pompous shows strike the minds of carnal men, amuse them, and engage their attention. So Philo (k) the Jew describes an whore as arrayed in purple, and adorned with gold and precious stones; see Prov 7:10.
Having a golden cup in her hand full of abominations and filthiness of her fornication; in allusion to Babylon, Jer 51:7 and also to harlots, who give philters or love potions to men, to excite lust, and draw their affections to them; and this being a golden cup may design the external lustre and splendour of the worship of the church of Rome, by which many have been drawn into a compliance with it, which is attended with many abominable, filthy, and idolatrous practices: and perhaps some regard may be had to the golden chalice, in which, it is pretended, is the very blood of Christ, which the priests take as such, and worship and adore, and is no other than an abominable and filthy piece of idolatry; and such are the persons that partake of it; like the Pharisees of old, they make clean the outside of the cup and platter; glister, and make a great show of devotion, but within are full of extortion and excess.
(k) De Mercede Meretricis non recip. p. 861.
John Wesley
17:4 And the woman was arrayed - With the utmost pomp and magnificence. In purple and scarlet - These were the colours of the imperial habit: the purple, in times of peace; and the scarlet, in times of war. Having in her hand a golden cup - Like the ancient Babylon, Jer 51:7. Full of abominations - The most abominable doctrines as well as practices.
Robert Jamieson, A. R. Fausset and David Brown
17:4 The color scarlet, it is remarkable, is that reserved for popes and cardinals. Paul II made it penal for anyone but cardinals to wear hats of scarlet; compare Roman Ceremonial [3.5.5]. This book was compiled several centuries ago by MARCELLUS, a Romish archbishop, and dedicated to Leo X. In it are enumerated five different articles of dress of scarlet color. A vest is mentioned studded with pearls. The Pope's miter is of gold and precious stones. These are the very characteristics outwardly which Revelation thrice assigns to the harlot or Babylon. So Joachim an abbot from Calabria, about A.D. 1200, when asked by Richard of England, who had summoned him to Palestine, concerning Antichrist, replied that "he was born long ago at Rome, and is now exalting himself above all that is called God." ROGER HOVEDEN [Annals, 1.2], and elsewhere, wrote, "The harlot arrayed in gold is the Church of Rome." Whenever and wherever (not in Rome alone) the Church, instead of being "clothed (as at first, Rev_ 12:1) with the sun" of heaven, is arrayed in earthly meretricious gauds, compromising the truth of God through fear, or flattery, of the world's power, science, or wealth, she becomes the harlot seated on the beast, and doomed in righteous retribution to be judged by the beast (Rev_ 17:16). Soon, like Rome, and like the Jews of Christ's and the apostles' time leagued with the heathen Rome, she will then become the persecutor of the saints (Rev_ 17:6). Instead of drinking her Lord's "cup" of suffering, she has "a cup full of abominations and filthinesses." Rome, in her medals, represents herself holding a cup with the self-condemning inscription, "Sedet super universum." Meanwhile the world power gives up its hostility and accepts Christianity externally; the beast gives up its God-opposed character, the woman gives up her divine one. They meet halfway by mutual concessions; Christianity becomes worldly, the world becomes Christianized. The gainer is the world; the loser is the Church. The beast for a time receives a deadly wound (Rev_ 13:3), but is not really transfigured; he will return worse than ever (Rev_ 17:11-14). The Lord alone by His coming can make the kingdoms of this world become the kingdoms of our Lord and His Christ. The "purple" is the badge of empire; even as in mockery it was put on our Lord.
decked--literally, "gilded."
stones--Greek, "stone."
filthiness--A, B, and ANDREAS read, "the filthy (impure) things."
17:517:5: Եւ ՚ի ճակատն նորա գրեալ անուն՝ Խորհրդով. մե՛ծն Բաբելովն՝ մա՛յր պոռնկաց եւ գարշելեաց երկրի[5284]:[5284] Ոսկան. Անուն. խորհուրդ. Բաբիլօն մեծ՝ մայր պոռնկութեանց եւ գարշութեանց երկրի։
5 Եւ նրա ճակատին կար գրուած խորհրդաւոր մի անուն. «Մեծն Բաբելոն, մա՛յր երկրի պոռնիկների եւ գարշելիների»:
5 Անոր ճակտին վրայ անուն մը գրուած էր. «Խորհուրդ՝ Մեծ Բաբելոն՝ պոռնիկներու ու երկրի պղծութիւններուն մայրը»։
Եւ ի ճակատն նորա գրեալ անուն` [228]Խորհրդով մեծն Բաբելոն, մայր պոռնկաց եւ գարշելեաց երկրի:

17:5: Եւ ՚ի ճակատն նորա գրեալ անուն՝ Խորհրդով. մե՛ծն Բաբելովն՝ մա՛յր պոռնկաց եւ գարշելեաց երկրի[5284]:
[5284] Ոսկան. Անուն. խորհուրդ. Բաբիլօն մեծ՝ մայր պոռնկութեանց եւ գարշութեանց երկրի։
5 Եւ նրա ճակատին կար գրուած խորհրդաւոր մի անուն. «Մեծն Բաբելոն, մա՛յր երկրի պոռնիկների եւ գարշելիների»:
5 Անոր ճակտին վրայ անուն մը գրուած էր. «Խորհուրդ՝ Մեծ Բաբելոն՝ պոռնիկներու ու երկրի պղծութիւններուն մայրը»։
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17:55: и на челе ее написано имя: тайна, Вавилон великий, мать блудницам и мерзостям земным.
17:5  καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς.
17:5. καὶ (and) ἐπὶ (upon) τὸ (to-the-one) μέτωπον (to-looked-with) αὐτῆς (of-it) ὄνομα (a-name) γεγραμμένον, (having-had-come-to-be-scribed,"μυστήριον, (a-flexerlet," ΒΑΒΥΛΩΝ ( A-Babulon ) Η ( the-one ) ΜΕΓΑΛΗ , ( great ,"Η (the-one) ΜΗΤΗΡ (a-mother) ΤΩΝ (of-the-ones) ΠΟΡΝΩΝ (of-harlots) ΚΑΙ (and) ΤΩΝ (of-the-ones) ΒΔΕΛΥΓΜΑΤΩΝ (of-abhorrings-to) ΤΗΣ (of-the-one) ΓΗΣ. (of-a-soil)
17:5. et in fronte eius nomen scriptum mysterium Babylon magna mater fornicationum et abominationum terraeAnd on her forehead a name was written: A mystery: Babylon the great, the mother of the fornications and the abominations of the earth.
5. and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.
17:5. And a name was written upon her forehead: Mystery, Babylon the great, the mother of the fornications and the abominations of the earth.
17:5. And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH:

5: и на челе ее написано имя: тайна, Вавилон великий, мать блудницам и мерзостям земным.
17:5  καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, βαβυλὼν ἡ μεγάλη, ἡ μήτηρ τῶν πορνῶν καὶ τῶν βδελυγμάτων τῆς γῆς.
17:5. et in fronte eius nomen scriptum mysterium Babylon magna mater fornicationum et abominationum terrae
And on her forehead a name was written: A mystery: Babylon the great, the mother of the fornications and the abominations of the earth.
17:5. And a name was written upon her forehead: Mystery, Babylon the great, the mother of the fornications and the abominations of the earth.
17:5. And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: О внутреннем существе жены говорит имя на ее челе. На ее челе будет отражаться ее внутренняя духовная жизнь и стремления. Это имя есть "тайна", т.е. таинственное, и самое имя, состоящее из названия "великий Вавилон" нужно понимать не в буквальном смысле, но в переносном и символическом [Ebrard, Hengstenberg к др.]. Вавилон есть название и символ будущего антихристианского города, который по своему развращающему влиянию на подчиненные города и народы будет истинною матерью блудодейства и земных мерзостей.
Adam Clarke: Commentary on the Bible - 1831
17:5: And upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots, and Abominations of the Earth - This inscription being written upon her forehead is intended to show that she is not ashamed of her doctrines, but publicly professes and glories in them before the nations: she has indeed a whore's forehead, she has refused to be ashamed. The inscription upon her forehead is exactly the portraiture of the Latin Church. This Church is, as Bishop Newton well expresses it, A Mystery of iniquity. This woman is also called Babylon the Great; she is the exact antitype of the ancient Babylon in her idolatry and cruelty, but the ancient city called Babylon is only a drawing of her in miniature. This is indeed Babylon The Great. "She affects the style and title of our Holy Mother, the Church; but she is, in truth, the mother of harlots and abominations of the earth."
Albert Barnes: Notes on the Bible - 1834
17:5: And upon her forehead - In a circlet around her forehead. That is, it was made prominent and public, as if written on the forehead in blazing capitals. In Rev 13:1 it is said that "the name of blasphemy" was written on the "heads" of the beast. The meaning in both places is substantially the same, that it was prominent, and unmistakable. See the notes on that verse. Compare the note on Rev 14:1.
Was a name written - A title, or something that would properly indicate her character.
Mystery - It is proper to remark that there is nothing in the original as written by John, so far as now known, that corresponded with what is implied in placing this inscription in capital letters; and the same remark may be made of the "title" or inscription that was placed over the head of the Saviour on the cross, Mat 27:37; Mar 15:26; Luk 23:38; Joh 19:19. Our translators have adopted this form, apparently for the sole purpose of denoting that it was an inscription or title. On the meaning of the word "mystery," see the notes on Co1 2:7. Compare the notes on Ti1 3:16. Here it seems to be used to denote that there was something hidden, obscure, or enigmatical, under the title adopted; that is, the word "Babylon," and the word "mother," were symbolical. Our translators have printed and pointed the word "mystery" as if it were part of the inscription. It would probably be better to regard it as referring to the inscription, thus: "a name was written - a mysterious name, to wit, Babylon," etc. Or, "a name was written mysteriously." According to this, it would mean, not that there was any wonderful "mystery" about the thing itself, whatever might be true on that point, but that the name was enigmatical or symbolical; or that there was something hidden or concealed under the name. It was not to be literally understood.
Babylon the great - papal Rome, the nominal head of the Christian world, as Babylon had been of the pagan world. See the notes on Rev 14:8.
The mother of harlots -
(a) Of that spiritual apostasy from God which, in the language of the prophets, might be called adultery. See the notes on Rev 14:8.
(b) The promoter of lewdness by her institutions. See the notes on Rev 9:21. In both these senses, there never was a more expressive or appropriate title than the one here employed.
And abominations of the earth - Abominable things that pRev_ail on the earth, Rev 17:4. Compare the notes on Rev 9:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: upon: Rev 7:3; Isa 3:9; Phi 3:19
mystery: Th2 2:7; Ti2 3:1-5
Babylon: Rev 11:8, Rev 14:8, Rev 16:19, Rev 18:2, Rev 18:10, Rev 18:21; Jer 51:47, Jer 51:48
the Mother: Rev 18:9, Rev 19:2
harlots: or, fornications
Geneva 1599
17:5 (7) And upon her forehead [was] a name written, MYSTERY, (8) BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
(7) Deceiving with the title of religion, and public inscription of mystery: which the beast in times past did not bear. (8) An exposition: in which John declares what manner of woman this is.
John Gill
17:5 And upon her forehead was a name written,.... As the high priest had on his mitre upon his forehead written, holiness to the Lord, Ex 28:36 only a different inscription from that; the allusion is thought to be to harlots, who not only used to put their names over their doors, but some of them upon their foreheads, that all might know who they were; of which Mr. Daubuz has given proofs out of Seneca, Martial, Juvenal, and Petronius; and such might be said to have an whore's forehead indeed: and this is expressive of the openness and impudence of the church of Rome, in her idolatrous worship; she openly declares it, and pleads for it, and invites and ensnares persons to join with her in it: the name follows,
mystery, Babylon the great, the mother of harlots and abominations of the earth; her name is "mystery"; not the mystery of godliness, that she dislikes and opposes, but the mystery of iniquity; which is the name antichrist went by in the Apostle Paul's time, when he was but in embryo, Th2 2:7. Some reference may be had to the mystery of the Mass, in which the Papists pretend are the very body and blood of Christ; to their seven sacraments, for wherever almost they find the word mystery, they make a sacrament of that to which it is applied; and to their unwritten traditions, and the sense of the Scriptures, which are locked up in the pope's breast: and it is very remarkable what has been observed by some, that the word "mystery" was formerly upon the frontlet of the pope's mitre, and was removed by Pope Julius the Third, when it was observed that the Protestants made use of this passage of Scripture, and applied it to the Romish antichrist. Joseph Scaliger (l) affirms, that he saw mitres at Rome with this inscription on them. Though others think that this is not any part of the name, but only signifies that this woman was, in a mysterious or mystical sense, called Babylon, &c. just as the great city is spiritually called Sodom and Egypt, Rev_ 11:8 but to me it seems to be a part of the name, as well as what follows, "Babylon the great"; that is, the great city, Rev_ 14:8 by which name the church of Rome may well be called, because of the signification of it, confusion, Gen 11:9 its doctrine and worship being a confused mixture of Paganism, Judaism, and Christianity; and because of the pride and haughtiness of it, its tyranny and cruelty, and its sorceries and idolatry; see Is 14:12.
And the mother of harlots, of all antichristian states and kingdoms; and is different from the heavenly Jerusalem, the Gospel church, which is the mother of true believers, Gal 4:26 or the "mother of fornications": as some copies read, and the Vulgate Latin and eastern versions render it; that is, the author and encourager of them, as the church of Rome has been; of corporeal fornication, by commanding celibacy, and forbidding marriage to priests, and setting up of brothel houses; and of spiritual fornication or idolatry, everywhere required and encouraged by it: and of "the abominations of the earth"; of abominable doctrines and practices; all manner of wickedness that is to be found in the earth, as murder, adultery, sodomy, perjury, &c. these, with everything that is vile and wicked, are practised and connived at by her.
(l) In Scaligeran.
John Wesley
17:5 And on her forehead a name written - Whereas the saints have the name of God and the Lamb on their foreheads. Mystery - This very word was inscribed on the front of the Pope's mitre, till some of the Reformers took public notice of it. Babylon the great - Benedict XIII., in his proclamation of the jubilee, A.D. 1725, explains this sufficiently. His words are, "To this holy city, famous for the memory of so many holy martyrs, run with religious alacrity. Hasten to the place which the Lord hath chose. Ascend to this new Jerusalem, whence the law of the Lord and the light of evangelical truth hath flowed forth into all nations, from the very first beginning of the church: the city most rightfully called 'The Palace,' placed for the pride of all ages, the city of the Lord, the Sion of the Holy One of Israel. This catholic and apostolical Roman church is the head of the world, the mother of all believers, the faithful interpreter of God and mistress of all churches." But God somewhat varies the style. The mother of harlots - The parent, ringleader, patroness, and nourisher of many daughters, that losely copy after her. And abominations - Of every kind, spiritual and fleshly. Of the earth - In all lands. In this respect she is indeed catholic or universal.
Robert Jamieson, A. R. Fausset and David Brown
17:5 upon . . . forehead . . . name--as harlots usually had. What a contrast to "HOLINESS TO THE LORD," inscribed on the miter on the high priest's forehead!
mystery--implying a spiritual fact heretofore hidden, and incapable of discovery by mere reason, but now revealed. As the union of Christ and the Church is a "great mystery" (a spiritual truth of momentous interest, once hidden, now revealed, Eph 5:31-32), so the Church conforming to the world and thereby becoming a harlot is a counter "mystery" (or spiritual truth, symbolically now revealed). As iniquity in the harlot is a leaven working in "mystery," and therefore called "the mystery of iniquity," so when she is destroyed, the iniquity heretofore working (comparatively) latently in her, shall be revealed in the man of iniquity, the open embodiment of all previous evil. Contrast the "mystery of God" and "godliness," Rev_ 10:7; Ti1 3:16. It was Rome that crucified Christ; that destroyed Jerusalem and scattered the Jews; that persecuted the early Christians in pagan times, and Protestant Christians in papal times; and probably shall be again restored to its pristine grandeur, such as it had under the CÃ&brvbr;sars, just before the burning of the harlot and of itself with her. So HIPPOLYTUS [On Antichrist] (who lived in the second century), thought. Popery cannot be at one and the same time the "mystery of iniquity," and the manifested or revealed Antichrist. Probably it will compromise for political power (Rev_ 17:3) the portion of Christianity still in its creed, and thus shall prepare the way for Antichrist's manifestation. The name Babylon, which in the image, Dan 2:32, Dan 2:38, is given to the head, is here given to the harlot, which marks her as being connected with the fourth kingdom, Rome, the last part of the image. Benedict XIII, in his indiction for a jubilee, A.D. 1725, called Rome "the mother of all believers, and the mistress of all churches" (harlots like herself). The correspondence of syllables and accents in Greek is striking; "He porne kai to therion; He numphe kai to arnion." "The whore and the beast; the Bride and the Lamb."
of harlots--Greek, "of the harlots and of the abominations." Not merely Rome, but Christendom as a whole, even as formerly Israel as a whole, has become a harlot. The invisible Church of true believers is hidden and dispersed in the visible Church. The boundary lines which separate harlot and woman are not denominational nor drawn externally, but can only be spiritually discerned. If Rome were the only seat of Babylon, much of the spiritual profit of Revelation would be lost to us; but the harlot "sitteth upon many waters" (Rev_ 17:1), and "ALL nations have drunk of the wine of her fornication" (Rev_ 17:2; Rev_ 18:3; "the earth," Rev_ 19:2). External extensiveness over the whole world and internal conformity to the world--worldliness in extent and contents--is symbolized by the name of the world city, "Babylon." As the sun shines on all the earth, thus the woman clothed with the sun is to let her light penetrate to the uttermost parts of the earth. But she, in externally Christianizing the world, permits herself to be seduced by the world; thus her universality or catholicity is not that of the Jerusalem which we look for ("the MOTHER of us all," Rev_ 21:2; Is 2:2-4; Gal 4:26), but that of Babylon, the world-wide but harlot city! (As Babylon was destroyed, and the Jews restored to Jerusalem by Cyrus, so our Cyrus--a Persian name meaning the sun--the Sun of righteousness, shall bring Israel, literal and spiritual, to the holy Jerusalem at His coming. Babylon and Jerusalem are the two opposite poles of the spiritual world). Still, the Romish Church is not only accidentally and as a matter of fact, but in virtue of its very PRINCIPLE, a harlot, the metropolis of whoredom, "the mother of harlots"; whereas the evangelical Protestant Church is, according to her principle and fundamental creed, a chaste woman; the Reformation was a protest of the woman against the harlot. The spirit of the heathen world kingdom Rome had, before the Reformation, changed the Church in the West into a Church-State, Rome; and in the East, into a State-Church, fettered by the world power, having its center in Byzantium; the Roman and Greek churches have thus fallen from the invisible spiritual essence of the Gospel into the elements of the world [AUBERLEN]. Compare with the "woman" called "Babylon" here, the woman named "wickedness," or "lawlessness," "iniquity" (Zech 5:7-8, Zech 5:11), carried to Babylon: compare "the mystery of iniquity" and "the man of sin," "that wicked one," literally, "the lawless one" (Th2 2:7-8; also Mt 24:12).
17:617:6: Եւ տեսի զկինն արբեցեա՛լ յարենէ սրբոց՝ եւ յարենէ ամենայն վկայիցն. եւ զարմացա՛յ՝ տեսեալ զնա՝ զարմացումն մեծ[5285]: [5285] Ոմանք. ՚Ի յարենէ սրբոցն։ Ոսկան. Վկայիցն Քրիստոսի... տեսեալ զնա զարմացմամբ մեծաւ։
6 Եւ տեսայ այդ կնոջը՝ հարբած սրբերի արիւնից եւ բոլոր վկաների արիւնից: Եւ տեսնելով նրան՝ մեծապէս զարմացայ:
6 Տեսայ այն կինը, որ սուրբերուն արիւնովը ու Յիսուսին վկաներուն արիւնովը գինովցած էր։ Երբ տեսայ զանիկա, մեծ զարմանքով զարմացայ։
Եւ տեսի զկինն արբեցեալ յարենէ սրբոց եւ յարենէ [229]ամենայն վկայիցն``. եւ զարմացայ տեսեալ զնա` զարմացումն մեծ:

17:6: Եւ տեսի զկինն արբեցեա՛լ յարենէ սրբոց՝ եւ յարենէ ամենայն վկայիցն. եւ զարմացա՛յ՝ տեսեալ զնա՝ զարմացումն մեծ[5285]:
[5285] Ոմանք. ՚Ի յարենէ սրբոցն։ Ոսկան. Վկայիցն Քրիստոսի... տեսեալ զնա զարմացմամբ մեծաւ։
6 Եւ տեսայ այդ կնոջը՝ հարբած սրբերի արիւնից եւ բոլոր վկաների արիւնից: Եւ տեսնելով նրան՝ մեծապէս զարմացայ:
6 Տեսայ այն կինը, որ սուրբերուն արիւնովը ու Յիսուսին վկաներուն արիւնովը գինովցած էր։ Երբ տեսայ զանիկա, մեծ զարմանքով զարմացայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:66: Я видел, что жена упоена была кровью святых и кровью свидетелей Иисусовых, и видя ее, дивился удивлением великим.
17:6  καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων ἰησοῦ. καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα.
17:6. καὶ (And) εἶδον (I-had-seen) τὴν (to-the-one) γυναῖκα (to-a-woman) μεθύουσαν (to-intoxicating) ἐκ (out) τοῦ (of-the-one) αἵματος (of-a-blood) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) καὶ (and) ἐκ (out) τοῦ (of-the-one) αἵματος (of-a-blood) τῶν (of-the-ones) μαρτύρων (of-witnesses) Ἰησοῦ. (of-an-Iesous,"Καὶ (and) ἐθαύμασα (I-marvelled-to) ἰδὼν (having-had-seen) αὐτὴν (to-it) θαῦμα (to-a-marvel) μέγα: (to-great)
17:6. et vidi mulierem ebriam de sanguine sanctorum et de sanguine martyrum Iesu et miratus sum cum vidissem illam admiratione magnaAnd I saw the woman drunk with the blood of the saints and with the blood of the martyrs of Jesus. And I wondered, when I had seen her, with great admiration.
6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder.
17:6. And I saw that the woman was inebriated from the blood of the saints and from the blood of the martyrs of Jesus. And I was amazed, when I had seen her, with a great wonder.
17:6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration:

6: Я видел, что жена упоена была кровью святых и кровью свидетелей Иисусовых, и видя ее, дивился удивлением великим.
17:6  καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων ἰησοῦ. καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα.
17:6. et vidi mulierem ebriam de sanguine sanctorum et de sanguine martyrum Iesu et miratus sum cum vidissem illam admiratione magna
And I saw the woman drunk with the blood of the saints and with the blood of the martyrs of Jesus. And I wondered, when I had seen her, with great admiration.
17:6. And I saw that the woman was inebriated from the blood of the saints and from the blood of the martyrs of Jesus. And I was amazed, when I had seen her, with a great wonder.
17:6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.
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: Далее Иоанн заметил, что жена была упоена кровью святых и свидетелей Иисуса Христа. Это говорит о том, что город Вавилон будет виновен в пролитии крови святых, в жестоком гонении против свидетелей христианской веры. И видя это, Иоанн дивился удивлением великим. Причина удивления Иоанна заключается в таинственном, достойном изумления сочетании зверя и жены, в их взаимной связи, общей деятельности и проявлении в мире. Далее и следует разъяснение.
Adam Clarke: Commentary on the Bible - 1831
17:6: And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration - How exactly the cruelties exercised by the Latin Church against all it has denominated heretics correspond with this description, the reader need not be informed.
Albert Barnes: Notes on the Bible - 1834
17:6: And I saw the woman drunken with the blood of the saints - A reeling, intoxicated harlot, for that is the image which is kept up all along. In regard to the phrase "drunken with blood," compare Jer 46:10. "The phraseology is derived from the barbarous custom (still extant among many pagan nations) of drinking the blood of the enemies slain in the way of Rev_enge. The effect of drinking blood is said to be to exasperate, and to intoxicate with passion and a desire of Rev_enge" (Prof. Stuart, in loco). The meaning here is, that the persecuting power referred to had shed the blood of the saints; and that, in its fury, it had, as it were, drunk the blood of the slain, and had become, by drinking that blood, intoxicated and infuriated. No one need say how applicable this has been to the papacy. Compare, however, the Dan 7:21, Dan 7:25 notes; Rev 12:13-14; Rev 13:15 notes.
And with the blood of the martyrs of Jesus - Especially with their blood. The meaning is, that the warfare, in which so much blood was shed, was directed against the saints as such, and that, in fact, it terminated particularly on those who, amidst cruel sufferings, were faithful witnesses for the Lord Jesus, and deserved to be called, by way of eminence, "martyrs." Compare the notes on Rev 2:13; Rev 6:9; Rev 11:5, Rev 11:7. How applicable this is to the papacy, let the blood shed in the valleys of Piedmont; the blood shed in the Low Countries by the Duke of Alva; the blood shed on Bartholomew's day; and the blood shed in the Inquisition, testify.
And when I saw her, I wondered with great admiration - I was astonished at her appearance, at her apparel, and at the things which were so significantly symbolized by her.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: drunken: Rev 13:7, Rev 13:15, Rev 16:6, Rev 18:20-24; Dan 7:21, Dan 7:25
the martyrs: Rev 2:13, Rev 6:9, Rev 6:10, Rev 12:11; Act 22:20
I wondered: Hab 1:13
Geneva 1599
17:6 (9) And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: (10) and when I saw her, I wondered with great admiration.
(9) In manner of deeds: She is red with blood, and sheds it most licentiously, and therefore is coloured with the blood of the saints, as on the contrary part, Christ is set forth imbued with the blood of her enemies; (Is 63:1).
(10) A passage to the second part of this chapter, by occasion given of John, as the words of the angel do show in the next verse.
John Gill
17:6 And I saw the woman drunken with the blood of the saints,.... To see a woman drunk is a shameful sight; but to see one drunk, not with wine, but with blood, is monstrous, cruel, and shocking; the sword, when it devours, and is satiate, is said to be drunk with blood, Jer 46:10 but for a woman to be so is unexampled; and not with her own blood, as she will be, Is 49:26 but with the blood of others; and not with the blood of wicked men, but with the blood of saints; such as God the Father has set apart from everlasting, and chosen to be holy; whom Christ has sanctified by his blood, or whose sins he has expiated, and to whom he is made sanctification; and who have principles of grace and holiness wrought in them by the Spirit of God, and live holy lives and conversations:
and of the martyrs of Jesus; the saints, whose blood is shed by antichrist, are martyrs also; but they seem to design the common people, and these the ministers of the Gospel, who are the martyrs of Jesus, both in life and death; they are his martyrs or witnesses, by their doctrine and ministry, bearing testimony to him as Jesus, a Saviour; testifying that he is the only Saviour, that there is salvation in no other, in opposition to the antichristian doctrines of merit, penance, purgatory, &c. for which they have been cruelly put to death, and in great numbers, and so have sealed their doctrine by their blood. Now the woman being drunk with their blood, denotes the blood thirstiness of the church of Rome, her greedy aud insatiable desire after the blood of the saints, and her delight in it, being exceeding mad against them; and the multitude of it shed by her, as the slaughters of the Waldenses and Albigenses, the butcheries of the duke d'Alva in the Low Countries, the massacres in France, Ireland, and other places, the burning of the martyrs in Queen Mary's days here, with numerous other instances, show.
And when I saw her, I wondered with great admiration; not at the sight of the beast, which he had seen before, but at the sight of the woman, as, upon the beast; he wondered that one of her sex, generally timorous and fearful, should ride on such a monstrous creature; he was amazed at her dress, and grand appearance, whereas the church in his time consisted of poor persons, meanly arrayed; it was astonishing to him that one bearing the name of a Christian church should rise to such grandeur; and he wondered at the name upon her forehead, what the whole of that inscription should mean; but, above all, at her drunkenness with the blood of the saints; at her inhumanity and cruelty, being as savage as the beast she rode on; and also at God's forbearance of her, that he, who is a pure and holy Being, a lover of his saints, an avenger of his elect, should suffer such a brutish, barbarous, and blood thirsty creature, to live upon earth; see Hab 1:13.
John Wesley
17:6 And I saw the woman drunk with the blood of the saints - So that Rome may well be called, "The slaughter - house of the martyrs." She hath shed much Christian blood in every age; but at length she is even drunk with it, at the time to which this vision refers. The witnesses of Jesus - The preachers of his word. And I wondered exceedingly - At her cruelty and the patience of God.
Robert Jamieson, A. R. Fausset and David Brown
17:6 martyrs--witnesses.
I wondered with great admiration--As the Greek is the same in the verb and the noun, translate the latter "wonder." John certainly did not admire her in the modern English sense. Elsewhere (Rev_ 17:8; Rev_ 13:3), all the earthly-minded ("they that dwell on the earth") wonder in admiration of the beast. Here only is John's wonder called forth; not the beast, but the woman sunken into the harlot, the Church become a world-loving apostate, moves his sorrowful astonishment at so awful a change. That the world should be beastly is natural, but that the faithful bride should become the whore is monstrous, and excites the same amazement in him as the same awful change in Israel excited in Isaiah and Jeremiah. "Horrible thing" in them answers to "abominations" here. "Corruptio optimi pessima"; when the Church falls, she sinks lower than the godless world, in proportion as her right place is higher than the world. It is striking that in Rev_ 17:3, "woman" has not the article, "the woman," as if she had been before mentioned: for though identical in one sense with the woman, Rev_ 12:1-6, in another sense she is not. The elect are never perverted into apostates, and still remain as the true woman invisibly contained in the harlot; yet Christendom regarded as the woman has apostatized from its first faith.
17:717:7: Եւ ասէ ցիս հրեշտակն. Ընդէ՞ր զարմացար, ե՛ս ասացից քեզ զխորհուրդս կնոջն, եւ գազանին որ բարձեալ ունի զնա. որ ունի զեւթն գլուխն՝ եւ տասն եղջեւր[5286]: [5286] Ոմանք. Եւ զգազանին... զեւթն գլուխս եւ տասն եղջեւրս։
7 Հրեշտակն ինձ ասաց. «Ինչո՞ւ զարմացար, ես քեզ կ’ասեմ իմաստը կնոջ եւ այդ գազանի, որը կրում է նրան եւ որն ունի եօթը գլուխ եւ տասը եղջիւր»:
7 Հրեշտակը ինծի ըսաւ. «Ինչո՞ւ զարմացար. ես քեզի ըսեմ այն կնոջ խորհուրդը ու այն գազանին՝ որ զանիկա իր վրայ կը կրէ ու եօթը գլուխ եւ տասը եղջիւր ունի։
Եւ ասէ ցիս հրեշտակն. Ընդէ՞ր զարմացար. ես ասացից քեզ զխորհուրդս կնոջն, եւ զգազանին որ բարձեալ ունի զնա. որ ունի զեւթն գլուխս եւ տասն եղջեւրս:

17:7: Եւ ասէ ցիս հրեշտակն. Ընդէ՞ր զարմացար, ե՛ս ասացից քեզ զխորհուրդս կնոջն, եւ գազանին որ բարձեալ ունի զնա. որ ունի զեւթն գլուխն՝ եւ տասն եղջեւր[5286]:
[5286] Ոմանք. Եւ զգազանին... զեւթն գլուխս եւ տասն եղջեւրս։
7 Հրեշտակն ինձ ասաց. «Ինչո՞ւ զարմացար, ես քեզ կ’ասեմ իմաստը կնոջ եւ այդ գազանի, որը կրում է նրան եւ որն ունի եօթը գլուխ եւ տասը եղջիւր»:
7 Հրեշտակը ինծի ըսաւ. «Ինչո՞ւ զարմացար. ես քեզի ըսեմ այն կնոջ խորհուրդը ու այն գազանին՝ որ զանիկա իր վրայ կը կրէ ու եօթը գլուխ եւ տասը եղջիւր ունի։
zohrab-1805▾ eastern-1994▾ western am▾
17:77: И сказал мне Ангел: что ты дивишься? я скажу тебе тайну жены сей и зверя, носящего ее, имеющего семь голов и десять рогов.
17:7  καὶ εἶπέν μοι ὁ ἄγγελος, διὰ τί ἐθαύμασας; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα·
17:7. καὶ (and) εἶπέν (it-had-said) μοι (unto-me,"ὁ (the-one) ἄγγελος (a-messenger,"Διὰ (Through) τί (to-what-one) ἐθαύμασας; (thou-marvelled-to?"ἐγὼ (I) ἐρῶ (I-shall-utter) σοι (unto-thee) τὸ (to-the-one) μυστήριον (to-a-flexerlet) τῆς (of-the-one) γυναικὸς (of-a-woman) καὶ (and) τοῦ (of-the-one) θηρίου (of-a-beastlet) τοῦ (of-the-one) βαστάζοντος (of-carrying-to) αὐτήν, (to-it,"τοῦ (of-the-one) ἔχοντος (of-holding) τὰς (to-the-ones) ἑπτὰ (to-seven) κεφαλὰς (to-heads) καὶ (and) τὰ (to-the-ones) δέκα (to-ten) κέρατα. (to-horns)
17:7. et dixit mihi angelus quare miraris ego tibi dicam sacramentum mulieris et bestiae quae portat eam quae habet capita septem et decem cornuaAnd the angel said to me: Why dost thou wonder? I will tell thee the mystery of the woman and of the beast which carrieth her, which hath the seven heads and ten horns.
7. And the angel said unto me, Wherefore didst thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns.
17:7. And the Angel said to me: “Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has seven heads and ten horns.
17:7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns:

7: И сказал мне Ангел: что ты дивишься? я скажу тебе тайну жены сей и зверя, носящего ее, имеющего семь голов и десять рогов.
17:7  καὶ εἶπέν μοι ὁ ἄγγελος, διὰ τί ἐθαύμασας; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα·
17:7. et dixit mihi angelus quare miraris ego tibi dicam sacramentum mulieris et bestiae quae portat eam quae habet capita septem et decem cornua
And the angel said to me: Why dost thou wonder? I will tell thee the mystery of the woman and of the beast which carrieth her, which hath the seven heads and ten horns.
17:7. And the Angel said to me: “Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has seven heads and ten horns.
17:7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Fall of Babylon.A. D. 95.
7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. 8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 10 And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. 11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. 13 These have one mind, and shall give their power and strength unto the beast.

Here we have the mystery of this vision explained. The apostle wonders at the sight of this woman: the angel undertakes to open this vision to him, it being the key of the former visions; and he tells the apostle what was meant by the beast on which the woman sat; but it is so explained as still to need further explanation. 1. This beast was, and is not, and yet is; that is, it was a seat of idolatry and persecution; and is not, that is, not in the ancient form, which was pagan; and yet it is, it is truly the seat of idolatry and tyranny, though of another sort and form. It ascends out of the bottomless pit (idolatry and cruelty are the issue and product of hell), and it shall return thither and go into perdition. 2. This beast has seven heads, which have a double signification. (1.) Seven mountains--the seven hills on which Rome stands; and (2.) Seven kings--seven sorts of government. Rome was governed by kings, consuls, tribunes, decemviri, dictators, emperors who were pagan, and emperors who were Christian. Five of these were extinct when this prophecy was written; one was then in being, that is, the pagan emperor; and the other, that is, the Christian emperor, was yet to come, v. 10. This beast, the papacy, makes an eighth governor, and sets up idolatry again. 3. This beast had ten horns; which are said to be ten kings which have as yet received no kingdoms; as yet, that is, as some, shall not rise up till the Roman empire be broken in pieces; or, as others, shall not rise up till near the end of antichrist's reign, and so shall reign but as it were one hour with her, but shall for that time be very unanimous and very zealous in that interest, and entirely devoted to it, divesting themselves of their prerogatives and revenues (things so dear to princes), out of an unaccountable fondness for the papacy.
Adam Clarke: Commentary on the Bible - 1831
17:7: And the angel said unto me, Wherefore didst thou marvel! I will tell thee the mystery of the woman, and of the beast that carried her, which hath the seven heads and ten horns - The apostle was greatly astonished, as well he might be, at the woman's being drunk with the blood of the saints, when the beast which carried her abounded with sacred appellations, such as holy, most holy, most Christian, sacred, most sacred. The angel undertakes to explain to St. John the vision which had excited in him so great astonishment; and the explication is of such great importance, that, had it not been given, the mystery of the dragon and the beast could never have been satisfactorily explained in all its particulars. The angel begins with saying: -
Albert Barnes: Notes on the Bible - 1834
17:7: And the angel said unto me, Wherefore didst thou marvel? - He was doubtless struck with the appearance of John as he stood fixed in astonishment. The question asked him, "why" he wondered, was designed to show him that the cause of his surprise would be removed or lessened, for that he would proceed so to explain this that he might have a correct view of its design.
I will tell thee the mystery of the woman - On the word "mystery," see the notes on Rev 17:5. The sense is, "I will explain what is meant by the symbol - the hidden meaning that is couched under it." That is, he would so far explain it that a just view might be obtained of its signification. The explanation follows, Rev 17:8-18.
And of the beast that carrieth her, ... - Rev 17:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: I will: Rev 17:1-6, Rev 17:8
Geneva 1599
17:7 (11) And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
(11) The second part or place as I said in See Rev_ 17:1. The narration of the vision promised in the verse following. Now there is delivered first a narration of the beast and his story, to verse fourteen. After, of the harlot, to the end of the chapter.
John Gill
17:7 And the angel said unto me,.... The same as in Rev_ 17:1
wherefore didst thou marvel? which is not said by way of reproof, as questions of this kind sometimes are, Acts 3:12 for John did not wonder at her with a sinful admiration, so as to have her in great veneration, and to do homage and worship to her, as the inhabitants of the world wondered after the beast, Rev_ 13:3 but his admiration was an amazement, or stupefaction of mind, joined with indignation at her; and this is said by the angel to lead on to what he had to declare unto him.
I will tell thee the mystery of the woman; that is, what is mysteriously or mystically designed by her; for till it was made known to John by the angel, it was a mystery to him; and when it was revealed, the interpretation is given in such an obscure manner, that it is only understood by the mind that has spiritual wisdom; and still remains a mystery to carnal men, just as the Gospel itself does. The hidden meaning of this woman, or the mystery of her, is told by the angel in Rev_ 17:18.
And of the beast that carried her, which hath the seven heads, and ten horns; the mystical sense of the beast, its heads and horns, and which is also delivered in a mysterious manner, is given in Rev_ 17:8.
John Wesley
17:7 I will tell thee the mystery - The hidden meaning of this.
17:817:8: Եւ գազանդ զոր տեսեր՝ որ է՛ր, եւ չէ՛ր, եւ հանդերձեա՛լ է ելանե՛լ ՚ի դժոխոց՝ եւ ՚ի կորուստ երթալ. եւ զարմացա՛ն ամենեքեան որ բնակեալ են ՚ի վերայ երկրի. որոց ո՛չ էր գրեալ անուանք նոցա ՚ի գի՛ր կենաց իսկզբանէ աշխարհի. զոր տեսանէիր զգազանն, զի է՛ր՝ եւ չէ՛, եւ մե՛րձ է[5287]: [5287] Ոսկան. Որոց ոչ են գրեալք։ Ոմանք. Անուանք իւրեանց ՚ի գիր։
8 «Եւ այդ գազանը, որին տեսար, որ կար, բայց այլեւս չկայ, պատրաստ է ելնելու անդնդից՝ գնալու համար դէպի կորուստ: Եւ բոլոր նրանք, որոնք բնակւում են երկրի վրայ, եւ որոնց անունները գրուած չէին կեանքի գրքում աշխարհի սկզբից, զարմացան, որ դու տեսնում էիր գազանին, որ կար, այլեւս չկայ, բայց վերստին գալը մօտ է:
8 Այն գազանը որ տեսար, կար ու չկայ, բայց անդունդէն ելլելու ու կորուստին երթալու վրայ է ու երկրի վրայ բնակողները, որոնց անունները աշխարհին սկիզբէն ի վեր կենաց գրքին մէջ գրուած չեն, պիտի զարմանան, երբ տեսնեն այն գազանը որ կար ու չկայ, թէեւ կայ*։
Եւ գազանդ զոր տեսեր, որ էր եւ չէ, եւ հանդերձեալ է ելանել ի դժոխոց եւ ի կորուստ երթալ. եւ [230]զարմացան ամենեքեան`` որ բնակեալ են ի վերայ երկրի որոց ոչ էին գրեալ անուանք նոցա ի գիր կենաց ի սկզբանէ աշխարհի, [231]զոր տեսանէիր`` զգազանն զի էր եւ չէ, եւ մերձ է:

17:8: Եւ գազանդ զոր տեսեր՝ որ է՛ր, եւ չէ՛ր, եւ հանդերձեա՛լ է ելանե՛լ ՚ի դժոխոց՝ եւ ՚ի կորուստ երթալ. եւ զարմացա՛ն ամենեքեան որ բնակեալ են ՚ի վերայ երկրի. որոց ո՛չ էր գրեալ անուանք նոցա ՚ի գի՛ր կենաց իսկզբանէ աշխարհի. զոր տեսանէիր զգազանն, զի է՛ր՝ եւ չէ՛, եւ մե՛րձ է[5287]:
[5287] Ոսկան. Որոց ոչ են գրեալք։ Ոմանք. Անուանք իւրեանց ՚ի գիր։
8 «Եւ այդ գազանը, որին տեսար, որ կար, բայց այլեւս չկայ, պատրաստ է ելնելու անդնդից՝ գնալու համար դէպի կորուստ: Եւ բոլոր նրանք, որոնք բնակւում են երկրի վրայ, եւ որոնց անունները գրուած չէին կեանքի գրքում աշխարհի սկզբից, զարմացան, որ դու տեսնում էիր գազանին, որ կար, այլեւս չկայ, բայց վերստին գալը մօտ է:
8 Այն գազանը որ տեսար, կար ու չկայ, բայց անդունդէն ելլելու ու կորուստին երթալու վրայ է ու երկրի վրայ բնակողները, որոնց անունները աշխարհին սկիզբէն ի վեր կենաց գրքին մէջ գրուած չեն, պիտի զարմանան, երբ տեսնեն այն գազանը որ կար ու չկայ, թէեւ կայ*։
zohrab-1805▾ eastern-1994▾ western am▾
17:88: Зверь, которого ты видел, был, и нет его, и выйдет из бездны, и пойдет в погибель; и удивятся те из живущих на земле, имена которых не вписаны в книгу жизни от начала мира, видя, что зверь был, и нет его, и явится.
17:8  τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται.
17:8. τὸ ( The-one ) θηρίον ( a-beastlet ) ὃ (which) εἶδες (thou-had-seen) ἦν (it-was) καὶ (and) οὐκ (not) ἔστιν, (it-be,"καὶ (and) μέλλει (it-impendeth) ἀναβαίνειν ( to-step-up ) ἐκ ( out ) τῆς ( of-the-one ) ἀβύσσου , ( of-depthed-along ,"καὶ (and) εἰς (into) ἀπώλειαν (to-a-destructing-off-of) ὑπάγει: (it-leadeth-under,"καὶ (and) θαυμασθήσονται (they-shall-be-marvelled-to) οἱ (the-ones) κατοικοῦντες ( housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς, (of-a-soil," ὧν ( of-which ) οὐ (not) γέγραπται ( it-had-come-to-be-scribed ) τὸ (the-one) ὄνομα (a-name) ἐπὶ ( upon ) τὸ ( to-the-one ) βιβλίον ( to-a-paperlet ) τῆς ( of-the-one ) ζωῆς ( of-a-lifing ) ἀπὸ (off) καταβολῆς (of-a-casting-down) κόσμου, (of-a-configuration," βλεπόντων ( of-viewing ) τὸ (to-the-one) θηρίον (to-a-beastlet) ὄτι (to-which-a-one) ἦν (it-was) καὶ (and) οὐκ (not) ἔστιν (it-be) καὶ (and) πάρεσται . ( it-shall-be-beside )
17:8. bestiam quam vidisti fuit et non est et ascensura est de abysso et in interitum ibit et mirabuntur inhabitantes terram quorum non sunt scripta nomina in libro vitae a constitutione mundi videntes bestiam quia erat et non estThe beast which thou sawest, was, and is not, and shall come up out of the bottomless pit and go into destruction. And the inhabitants on the earth (whose names are not written in the book of life from the foundation of the world) shall wonder, seeing the beast that was and is not.
8. The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.
17:8. The beast that you saw, was, and is not, and is soon to ascend from the abyss. And he goes forth unto destruction. And the inhabitants upon the earth (those whose names have not been written in the Book of Life from the foundation of the world) shall be amazed upon seeing the beast who was and is not.
17:8. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is:

8: Зверь, которого ты видел, был, и нет его, и выйдет из бездны, и пойдет в погибель; и удивятся те из живущих на земле, имена которых не вписаны в книгу жизни от начала мира, видя, что зверь был, и нет его, и явится.
17:8  τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται.
17:8. bestiam quam vidisti fuit et non est et ascensura est de abysso et in interitum ibit et mirabuntur inhabitantes terram quorum non sunt scripta nomina in libro vitae a constitutione mundi videntes bestiam quia erat et non est
The beast which thou sawest, was, and is not, and shall come up out of the bottomless pit and go into destruction. And the inhabitants on the earth (whose names are not written in the book of life from the foundation of the world) shall wonder, seeing the beast that was and is not.
17:8. The beast that you saw, was, and is not, and is soon to ascend from the abyss. And he goes forth unto destruction. And the inhabitants upon the earth (those whose names have not been written in the Book of Life from the foundation of the world) shall be amazed upon seeing the beast who was and is not.
17:8. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.
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
8: Зверь есть диавол, так или иначе проявлявший в мире свое господство и свою сатанинскую силу. В прошедшем, т.е. прежде в Ветхом Завете он был князем мира сего и господствовал чрез идолопоклоничество и чародейство. Но потом его не стало, нет его и теперь, т.е. во дни получения Иоанном откровения. Вследствие искупительных заслуг Христа Спасителя диавол лишился своего прежнего обаяния (Ин ХII:31) и его не стало на земле, как явного и открытого властителя человеческого рода. Он находится в бездне, т.е. состоянии связанности. Но это заключение не окончательное и не полное. Диавол освободится и выйдет оттуда (XX:7). В погибель, погибель окончательную диавол пойдет только после, в отдаленном для Иоанна будущем. Для диавола как духа бессмертного погибелью может служить не уничтожение, но геенна, вечные мучения, поэтому он и называется сыном погибели (2: Сол 2:3). Исчезновению и появлению зверя удивятся все те, которые не вписаны в книгу жизни (XIII:8), но другие, верные христиане будут знать истинное значение появления зверя-диавола в его прежней силе.
Adam Clarke: Commentary on the Bible - 1831
17:8: The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition - The beast is the Latin kingdom; (Ἡ Λατινη βασιλεια); consequently the beast was, that is, was in existence previously to the time of St. John; (for Latinus was the first king of the Latins, and Numitor the last); is not now, because the Latin nation has ceased long ago to be an independent power, and is now under the dominion of the Romans; but shall ascend out of the bottomless pit, that is, the Latin kingdom, the antichristian power, or that which ascendeth out of the abyss or bottomless pit, is yet in futurity. But it is added: -
And they that dwell on the earth shall wonder, whose names there not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is - By the earth is here meant the Latin world; therefore the meaning is, that all who dwell in the Latin world shall adhere to the idolatrous and blasphemous religion of the Latin Church, which is supported by the Latin empire, except those who abide by the sacred Scriptures, receiving them as the only rule of faith and practice. These believe in the true Sacrifice, and keep themselves unspotted from the corruption that is in the world. But the inhabitants of the Latin world, under the dominion of the Romish religion, shall wonder when they behold the beast, or Latin empire; that is, as Lord Napier remarks, "shall have in great admiration, reverence, and estimation, this great monarchie." They shall wonder at it, by considering it the most sacred empire in the world, that in which God peculiarly delights; but those that so wonder have not their names written in the book of life, but are such as prefer councils to Divine revelation, and take their religion from missals, rituals, and legends, instead of the sacred oracles: hence they are corrupt and idolatrous, and no idolater hath inheritance in the kingdom of God. In the preceding part of the verse the beast is considered in three states, as that which was, and is not, and shall ascend out of the bottomless pit; here a fourth is introduced, and yet is. This is added to show that, though the Latins were subjugated by the Romans, nevertheless the Romans themselves were Latins; for Romulus the founder of their monarchy, was a Latin; consequently that denominated in St. John's days the Roman empire was, in reality, the Latin kingdom; for the very language of the empire was the Latin, and the Greek writers, who lived in the time of the Roman empire, expressly tell us that those formerly called Latins are now named Romans. The meaning of the whole verse is therefore as follows: The corrupt part of mankind shall have in great admiration the Latin empire yet in futurity, which has already been, but is now extinct, the Romans having conquered it; and yet is still in being; for, though the Latin nation has been subjugated, its conquerors are themselves Latins. But it may be objected against the interpretation here given, that these phrases are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; for the angel says, The beast that Thou Sawest was, and is not, etc.; what reference, therefore, can the Latin empire, which supports the Latin Church, have to the Latin kingdom which subsisted before St. John's time, or to the Roman empire which might properly be so denominated! This objection has very great weight at first sight, and cannot be answered satisfactorily till the angel's explanation of the heads and horns of the beast have been examined; therefore it is added: -
Albert Barnes: Notes on the Bible - 1834
17:8: The beast that thou sawest was, and is not - In the close of the verse it is added, "and yet is" - "the beast that was, and is not, and yet is." There are three things affirmed here: first, that there is a sense in which it might be said of the power here referred to, that it "was," or that, before this, it had an existence; second, that there was a sense in which it might be said that it is "not," that is, that it had become practically extinct; and third, that there is a sense in which that power would be so Rev_ived that it might be said that it "still is." The "beast" here referred to is the same that is mentioned in Rev 17:3, and in Rev 13:1, Rev 13:3, Rev 13:11-16. That is, there was one great formidable power, having essentially the same origin, though manifested under somewhat different modifications, to one and all of which might, in their different manifestations, be given the same name, "the beast."
And shall ascend out of the bottomless pit - ἐκ τῆς ἀβύσσου ek tē s abussou. On the meaning of the word here used, see the notes on Rev 9:1. The meaning here is, that this power would seem to come up from the nether world. It would appear at one time to be extinct, but would Rev_ive again as if coming from the world over which Satan presides, and would, in its Rev_ived character, be such as might be expected from such an origin.
And go into perdition - That is, its end will be destruction. It will not be permanent, but will be overthrown and destroyed. The word perdition here is properly rendered by Prof. Stuart "destruction," but nothing is indicated by the word of the "nature" of the destruction that would come upon it.
And they that dwell on the earth - The inhabitants of the earth generally; that is, the matter referred to will be so remarkable as to attract general attention.
Shall wonder - It will be so contrary to the regular course of events, so difficult of explanation, so remarkable in itself, as to excite attention and surprise.
Whose names were not written in the book of life from the foundation of the world - See this explained in the notes on Rev 13:8. The idea seems to be, that those whose names are written in the book of life, or who are truly the friends of God, would not be drawn off in admiration of the beast, or in rendering homage to it.
When they behold the beast that was, and is not, and yet is - That is, the power that once was mighty; that had declined to such a state that it became, as it were, extinct; and that was Rev_ived again with so much of its original strength, that it might be said that it still exists. The fact of its being Rev_ived in this manner, as well as the nature of the power itself, seemed suited to excite this admiration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: beast that thou: The Roman empire was the beast, or idolatrous persecuting power, when under the Pagan emperors; it ceased to be so when it became Christian; and became so again under the Roman pontiffs, and shall "go into perdition." Rev 9:2, Rev 11:7, Rev 13:1-11
go: Rev 17:11, Rev 14:8-20, Rev 16:1-18:24, Rev 19:15-21, Rev 20:10; Dan 7:11, Dan 7:26, Dan 11:45; Th2 2:3-8
shall wonder: Rev 13:3, Rev 13:4
whose: Rev 13:8, Rev 20:12, Rev 20:15
from: Mat 25:34; Joh 17:24; Act 15:18; Eph 1:4; Tit 1:2; Pe1 1:20
the beast that was: Rev 13:1-4, Rev 13:11, Rev 13:12
Geneva 1599
17:8 (12) The beast that thou sawest (13) was, and is not; and (14) shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, (15) when they behold the beast that was, and is not, and yet is.
(12) The story of the beast has a triple description of him. The first is a distinction of this beast from all that ever have been at any time: which distinction is contained in this verse: The second is a delineation or painting out of the beast by things present, by which he might even at that time be known by the godly: and this delineation is according to his heads in (Rev_ 17:12-14). This beast is that empire of Rome, of which I spoke in See Rev_ 13:11 according to the mutations and changes of which then had already happened, the Holy Spirit has distinguished and set out the same. The apostle distinguishes this beast from all others in these words "the beast which thou saw, was and is not." For so I expound the words of the apostle for the evidence's sake, as I will further declare in the notes following.
(13) The meaning is, that beast which you saw before in (Rev_ 13:1) and which you have now seen, was (was I say) from Julius Caesar in respect to beginning, rising up, station, glory, dominion, manner and family, from the house of Julius: and yet is not now the same, if you look to the house and family: for the dominion of this family was translated to another, after the death of Nero from that other to a third, from a third to a fourth, and so on, was varied and altered by innumerable changes. Finally, the Empire is one, as it were one beast: but exceedingly varied by kindreds, families, and persons. It was therefore (says John) in the kindred or house of Julius: and now it is not in that kindred, but translated to another.
(14) As if he should say, "Also this same that is, shall shortly not be: but shall ascend out of the depth, or out of the sea" (as was said) in (Rev_ 13:1) that is, shall be a new stock from among the nations without difference and shall in the same state go to into destruction, or run and perish: and so shall successively new princes or emperors come and go, arise and fall, the body of the beast remaining still, but tossed with many frequent alterations, as no man can but marvel that this beast was able to stand and hold out, in so many mutations, verily no empire that ever was tossed with so many changes, and as it were with so many tempests of the sea, ever continued so long.
John Gill
17:8 The beast which thou sawest was, and is not,.... It is added at the end of the verse where the same description is given, "and yet is"; this beast is to be understood not of the devil, who "was" the god of this world, "is not", being cast out by Christ, and yet is in being; for he, the dragon, is distinguished from this beast, and indeed from him the beast has his seat, power, and authority, Rev_ 13:1 nor any particular emperor, as Domitian, a cruel and savage one, who was in power in Vespasian's time, when he was abroad, and then was out of it upon his return, and yet afterwards was in again, being as one sent from hell, and went at last into perdition; but the Roman empire itself is intended, as we have seen, which carried and supported the Papacy; and variously may this be interpreted; as that it was in the hands of the Romans originally, and long continued with them, but now "is not", in John's time, being in the hands of Trajan, a Spaniard, "and yet is" in being, Rome being the metropolis of it: it was a very powerful and flourishing empire, "and is not", being destroyed by the Goths and Vandals, "and yet is" a large empire under the jurisdiction of antichrist; it was an idolatrous empire, which encouraged the worshipping of Heathen gods, "and is not" guilty of the same idolatrous practices it was, as the worshipping of Jupiter, Mars, &c. "and yet is" much given to idolatry in another way, worshipping the virgin Mary, and other saints; it "was" under kings, consuls, dictators, tribunes, decemvirs, and emperors, it "is not" in such a form of government, "and yet is" under its seventh head the pope; "Rome was", but "is not" the same it has been, in some respects, and yet is the same, for idolatry, cruelty, &c. it has the image of old Rome, when Pagan, and under the power of the dragon; and though antichrist was not risen up in the empire to an head, to supreme power yet it was in being in the apostles' times, and began to work, and by degrees to show itself. In short, the meaning is, that this beast "was" the Roman empire, as Pagan, described by a dragon with seven heads, and ten horns, with crowns on the heads, but is not as yet in the Apostle John's time, as Papal, described with seven heads, and ten horns, and crowns on the horns.
And shall ascend out of the bottomless pit: out of hell, from whence the antichristian beast has its power; see Rev_ 11:8 otherwise all civil power is from God, but not antichristian power, that is from the devil:
and go into perdition; everlasting destruction, the lake which burns with fire and brimstone; this will be the end of the beast, Rev_ 19:20.
and they that dwell on the earth shall wonder; the inhabitants of the Roman empire, earthly minded men, shall have the beast in great veneration, and follow and worship him; see Rev_ 13:3
whose names were not written in the book of life from the foundation of the world; none but reprobates, not any of the elect of God, are the admirers and worshippers of antichrist; See Gill on Rev_ 13:8.
when they beheld the beast that was, and is not, and yet is; the Roman empire in glory, under the emperors, destroyed by the Goths, and revived in the Papacy. The Vulgate Latin and Ethiopic versions leave out the last clause,
and yet is.
John Wesley
17:8 The beast which thou sawest (namely, Rev_ 17:3) was, &c. - This is a very observable and punctual description of the beast, Rev_ 17:8, Rev_ 17:10-11. His whole duration is here divided into three periods, which are expressed in a fourfold manner. He, 1. Was; 2 And is not; 3. And will ascend out of the bottomless pit, and go into perdition. He, 1. Was; 2. And is not; 3. And will be again. The seven heads are seven hills and seven kings: 1. Five are fallen; 2. One is; 3. The other is not come; and when he cometh, he must continue a short space. He, 1. Was; 2. And is not; 3 Even he is the eighth, and is one of the seven, and goeth into perdition. The first of these three is described in Rev. 13:1-18. This was past when the angel spoke to St. John. The second was then in its course; the third woe to come. And is not - The fifth phial brought darkness upon his kingdom: the woman took this advantage to seat herself upon him. Then it might be said, He is not. Yet shall he afterwards ascend out of the bottomless pit - Arise again with diabolical strength and fury. But he will not reign long: soon after his ascent he goeth into perdition for ever.
Robert Jamieson, A. R. Fausset and David Brown
17:8 beast . . . was, and is not--(Compare Rev_ 17:11). The time when the beast "is not" is the time during which it has "the deadly wound"; the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. The healing of its wound answers to its ascending out of the bottomless pit. The beast, or Antichristian world power, returns worse than ever, with satanic powers from hell (Rev_ 11:7), not merely from the sea of convulsed nations (Rev_ 13:1). Christian civilization gives the beast only a temporary wound, whence the deadly wound is always mentioned in connection with its being healed up the non-existence of the beast in connection with its reappearance; and Daniel does not even notice any change in the world power effected by Christianity. We are endangered on one side by the spurious Christianity of the harlot, on the other by the open Antichristianity of the beast; the third class is Christ's little flock."
go--So B, Vulgate, and ANDREAS read the future tense. But A and IRENÆUS, "goeth."
into perdition--The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance.
names were--so Vulgate and ANDREAS. But A, B, Syriac, and Coptic read the singular, "name is."
written in--Greek, "upon."
which--rather, "when they behold the beast that it was," &c. So Vulgate.
was, and is not, and yet is--A, B, and ANDREAS read, "and shall come" (literally, "be present," namely, again: Greek, "kai parestai"). The Hebrew, "tetragrammaton," or sacred four letters in Jehovah, "who is, who was, and who is to come," the believer's object of worship, has its contrasted counterpart in the beast "who was, and is not, and shall be present," the object of the earth's worship [BENGEL]. They exult with wonder in seeing that the beast which had seemed to have received its death blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented them (Rev_ 11:10).
17:917:9: Ա՛ստ է իմաստութիւն՝ որ ունի միտս. եւ եւթն գլուխն՝ եւթն լերինք են, ուր կինն նստեալ էր ՚ի վերայ նոցա. եւ նոքին թագաւորք են եւթն. եւ թագաւորք եւթն գոլով[5288]. [5288] Ոմանք. Միտս. եւթն գլ՛՛։
9 Այստե՛ղ է ահա, որ պէտք է իմաստութիւն ունեցող միտք ունենալ: Եօթը գլուխները եօթը լեռներն են, որոնց վրայ նստել էր կինը: Նրանք նաեւ եօթը թագաւորներն են.
9 Հոս պէտք է իմաստութիւն ունեցող միտք մը։ Այն եօթը գլուխը եօթը լեռներ են, որոնց վրայ կինը կը նստի եւ եօթը թագաւորներ են։
Աստ է [232]իմաստութիւն` որ ունի միտս``. եւթն գլուխն եւթն լերինք են, ուր կինն նստեալ էր ի վերայ նոցա. եւ նոքին թագաւորք են եւթն, [233]եւ թագաւորք եւթն գոլով:

17:9: Ա՛ստ է իմաստութիւն՝ որ ունի միտս. եւ եւթն գլուխն՝ եւթն լերինք են, ուր կինն նստեալ էր ՚ի վերայ նոցա. եւ նոքին թագաւորք են եւթն. եւ թագաւորք եւթն գոլով[5288].
[5288] Ոմանք. Միտս. եւթն գլ՛՛։
9 Այստե՛ղ է ահա, որ պէտք է իմաստութիւն ունեցող միտք ունենալ: Եօթը գլուխները եօթը լեռներն են, որոնց վրայ նստել էր կինը: Նրանք նաեւ եօթը թագաւորներն են.
9 Հոս պէտք է իմաստութիւն ունեցող միտք մը։ Այն եօթը գլուխը եօթը լեռներ են, որոնց վրայ կինը կը նստի եւ եօթը թագաւորներ են։
zohrab-1805▾ eastern-1994▾ western am▾
17:99: Здесь ум, имеющий мудрость. Семь голов суть семь гор, на которых сидит жена,
17:9  ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπ᾽ αὐτῶν. καὶ βασιλεῖς ἑπτά εἰσιν·
17:9. Ὧδε (Unto-which-moreover) ὁ (the-one) νοῦς (a-mind) ὁ (the-one) ἔχων (holding) σοφίαν. (to-a-wisdoming-unto) αἱ (The-ones) ἑπτὰ (seven) κεφαλαὶ (heads,"ἑπτὰ (seven) ὄρη (juts) εἰσίν, (they-be,"ὅπου (to-which-of-whither) ἡ (the-one) γυνὴ (a-woman) κάθηται ( it-sitteth-down ) ἐπ' (upon) αὐτῶν. (of-them)
17:9. et hic est sensus qui habet sapientiam septem capita septem montes sunt super quos mulier sedet et reges septem suntAnd here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth: and they are seven kings.
9. Here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth:
17:9. And this is for one who understands, who has wisdom: the seven heads are seven mountains, upon which the woman sits, and they are seven kings.
17:9. And here [is] the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
And here [is] the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth:

9: Здесь ум, имеющий мудрость. Семь голов суть семь гор, на которых сидит жена,
17:9  ὧδε ὁ νοῦς ὁ ἔχων σοφίαν. αἱ ἑπτὰ κεφαλαὶ ἑπτὰ ὄρη εἰσίν, ὅπου ἡ γυνὴ κάθηται ἐπ᾽ αὐτῶν. καὶ βασιλεῖς ἑπτά εἰσιν·
17:9. et hic est sensus qui habet sapientiam septem capita septem montes sunt super quos mulier sedet et reges septem sunt
And here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth: and they are seven kings.
17:9. And this is for one who understands, who has wisdom: the seven heads are seven mountains, upon which the woman sits, and they are seven kings.
17:9. And here [is] the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
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
9-14: "Здесь ум", т.е. нужно особенное напряжение ума, которое свойственно мудрому человеку. Если имя жены и зверя нужно принимать не в историческом, а в символическом смысле, то и семь гор нельзя понимать буквально, так как они составляют часть всего символического образа [Hengstenberg, Kliefoth, Suller, Яковлев]. Если же под женою нужно разуметь антихристианское царство, то и под семью головами зверя-диавола нужно разуметь земные царства, в направлении и развитии которых выразилась сила диавола и его боговраждебные усилия к развращению человеческого рода. А так как каждое историческое царство имеет свои исторические города, как выразителей своей культуры, и царей, как носителей государственной власти, то с представлением о государствах неразрывно должно быть связано и представление о царях. Поэтому в апокалиптическом видении мы под одним и тем же образом голов, по указанию Ангела, должны видеть семь гор, и семь царей (ст. 10). Зверь есть мировая сила в ее историческом развитии, в ее смене одних царств другими. Эти царства падают одно за другим, изменяя предыдущее последующим. В этом смысле и может быть сказано, что ко времени Иоанна пало уже пять царств (царей), шестое существовало, седьмое последует за ним, а после него возникнет последнее, которым и закончится история развития мировой богоборной силы диавола на земле. О первых пяти мировых царствам, уже павших, можно говорить только предположительно. Такими царствами могут быть названы: Ассирийское, Вавилонское, Персидское, Македонское и Сирийское - последние царства прямо указаны у прор. Даниила. О шестом царстве сказано: "один есть", так как во дни Иоанна мировым царством было римское, то, очевидно, оно имеется ввиду как шестое в ряду других. О седьмом царстве Иоанн выражается неопределенно. Оно еще не наступило, но когда придет, то недолго ему быть. Так как римское царство в настоящее время пало, то сменившее его царство, или мир, германо-славянских народов можно считать царством седьмым; оно должно продолжиться до времени возникновения восьмого царства. Это восьмое царство называется зверем (ст. 11), о котором было упомянуто в 8: ст. как о таком, который был и которого нет и из числа семи и пойдет в погибель. Наименование зверем заставляет понимать под восьмым царем антихриста и его царство. Выражение "и нет" говорит о той смертельной ране, которая была видима на одной из голов зверя и которая исцелена. Так как голова зверя есть то же, что и царства, то и исцеление одной головы, возвращение ее к жизни может говорить о возобновлении какого-либо из семи царств, которое в своем новом виде будет царством антихриста. Оно возникнет из семи, что значит, что оно будет заключать в себе особенности семи предшествовавших царств. Это именно царство антихриста, самое боговраждебное, но оно и последнее. Оно попадет в погибель, в геенну вечную. Цари, обозначаемые рогами, представляются не имеющими самостоятельных царств. Если они и примут царскую власть, т.е. право правителей и законодателей, то лишь вместе с зверем, как своим сюзерном, и то только на короткое время, на один час [Hengstenberg, Suller, Ebrard]. Это, таким образом, представители народов и царств последнего времени [Lutardt, Ebrard]. Они отличны от царей, представителей мировых государств, которые названы головами зверя (Св. Ириней, Св. Ефрем Сир). Антихрист как нельзя лучше воспользуется этими представителями (рогами) народов и царств, их настроением и образом мыслей и соединит их вместе для борьбы с Агнцем, против христианства и всего святого. Но победа в этой борьбе останется на стороне Агнца - Иисуса Христа, Который победит и лично и чрез избранных и верных Своих служителей, подвизавшихся на земле в борьбе с диаволом и со всем его воинством.
Adam Clarke: Commentary on the Bible - 1831
17:9: Here is the mind which hath wisdom - It was said before, Rev 13:18, Here is wisdom. Let him that hath A Mind, or understanding, (νουν), count the number of the beast. Wisdom, therefore, here means a correct view of what is intended by the number 666; consequently the parallel passage, Here is The Mind which hath Wisdom, is a declaration that the number of the beast must first be understood, before the angel's interpretation of the vision concerning the whore and the beast can admit of a satisfactory explanation.
The seven heads are seven mountains, on which the woman sitteth - This verse has been almost universally considered to allude to the seven hills upon which Rome originally stood. But it has been objected that modern Rome is not thus situated, and that, consequently, pagan Rome is intended in the prophecy. This is certainly a very formidable objection against the generally received opinion among Protestants, that papal Rome is the city meant by the woman sitting upon seven mountains. It has been already shown that the woman here mentioned is an emblem of the Latin Church in her highest state of antichristian prosperity; and therefore the city of Rome, seated upon seven mountains, is not at all designed in the prophecy. In order to understand this scripture aright, the word mountains must be taken in a figurative and not a literal sense, as in Rev 6:14; Rev 16:20. See also Isa 2:2, Isa 2:14; Jer 51:25; Dan 2:35, etc.; in which it is unequivocally the emblem of great and mighty power. The mountains upon which the woman sitteth must be, therefore, seven great powers; and as the mountains are heads of the beast, they must be the seven Greatest eminences of the Latin world. As no other power was acknowledged at the head of the Latin empire but that of Germany, how can it be said that the beast has seven heads? This question can only be solved by the feudal constitution of the late Germanic league, the history of which is briefly as follows: At first kings alone granted fiefs. They granted them to laymen only, and to such only who were free; and the vassal had no power to alienate them. Every freeman, and particularly the feudal tenants, were subject to the obligation of military duty, and appointed to guard their sovereign's life, member, mind, and right honor. Soon after, or perhaps a little before, the extinction of the Carlovingian dynasty in France, by the accession of the Capetian line, and in Germany by the accession of the house of Saxony, fiefs, which had been entirely at the disposal of the sovereign, became hereditary. Even the offices of duke, count, margrave, etc., were transmitted in the course of hereditary descent; and not long after, the right of primogeniture was universally established. The crown vassals usurped the sovereign property of the land, with civil and military authority over the inhabitants. The possession thus usurped they granted out to their immediate tenants; and these granted them over to others in like manner. Thus the principal vassals gradually obtained every royal prerogative; they promulgated laws, exercised the power of life and death, coined money, fixed the standard of weights and measures, granted safeguards, entertained a military force, and imposed taxes, with every right supposed to be annexed to royalty. In their titles they styled themselves dukes, etc., Dei gratis, by the grace of God; a prerogative avowedly confined to sovereign power. It was even admitted that, if the king refused to do the lord justice, the lord might make war upon him. The tenants, in their turn, made themselves independent of their vassal lords, by which was introduced an ulterior state of vassalage. The king was called the sovereign lord, his immediate vassal was called the suzereign, and the tenants holding of him were called the arrere vassals. See Butler's Revolutions of the Germanic Empire, pp. 54-66. Thus the power of the emperors of Germany, which was so very considerable in the ninth century, was gradually diminished by the means of the feudal system; and during the anarchy of the long interregnum, occasioned by the interference of the popes in the election of the emperors, (from 1256 to 1273), the imperial power was reduced almost to nothing. Rudolph of Hapsburg, the founder of the house of Austria, was at length elected emperor, because his territories and influence were so inconsiderable as to excite no jealously in the German princes, who were willing to preserve the forms of constitution, the power and vigor of which they had destroyed. See Robertson's Introduction to his History of Charles V. Before the dissolution of the empire in 1806, Germany "presented a complex association of principalities more or less powerful, and more or less connected with a nominal sovereignty in the emperor, as its supreme feudal chief." "There were about three hundred princes of the empire, each sovereign in his own country, who might enter into alliances, and pursue by all political measures his own private interest, as other sovereigns do; for if even an imperial war were declared he might remain neuter, if the safety of the empire were not at stake. Here then was an empire of a construction, without exception, the most singular and intricate that ever appeared in the world; for the emperor was only the chief of the Germanic confederation." Germany was, therefore, speaking in the figurative language of Scripture, a country abounding in hills, or containing an immense number of distinct principalities. But the different German states (as has been before observed) did not each possess an equal share of power and influence; some were more eminent than others. Among them were also a few which might, with the greatest propriety, be denominated mountains, or states possessing a very high degree of political importance. But the seven mountains on which the woman sits must have their elevations above all the other eminences in the whole Latin world; consequently, they can be no other than the Seven Electorates of the German empire. These were, indeed, mountains of vast eminence; for in their sovereigns was vested the sole poorer of electing the head of the empire. But this was not all; for besides the power of electing an emperor, the electors had a right to capitulate with the new head of the empire, to dictate the conditions on which he was to reign, and to depose him if he broke those conditions. They actually deposed Adolphus of Nassau in 1298, and Wenceslaus in 1400. They were sovereign and independent princes in their respective dominions, had the privilegium de non appellando illimitatum, that of making war, coining, and exercising every act of sovereignty; they formed a separate college in the diet of the empire, and had among themselves a particular covenant or league called Kur verein; they had precedence of all the other princes of the empire, and even ranked with kings. The heads of the beast understood in this way, is one of the finest emblems of the German constitution which can possibly be conceived; for as the Roman empire of Germany had the precedence of all the other monarchies of which the Latin empire was composed, the seven mountains very fitly denote the seven Principal powers of what has been named the holy Roman empire. And also, as each electorate, by virtue of its union with the Germanic body, was more powerful than any other Roman Catholic state of Europe not so united; so was each electorate, in the most proper sense of the word, one of the highest elevations in the Latin world. The time when the seven electorates of the empire were first instituted is very uncertain. The most probable opinion appears to be that which places their origin some time in the thirteenth century. The uncertainty, however, in this respect, does not in the least weaken the evidence of the mountains being the seven electorates, but rather confirms it; for, as we have already observed, the representation of the woman sitting upon the beast is a figure of the Latin Church in the period of her greatest authority, spiritual and temporal; this we know did not take place before the commencement of the fourteenth century, a period subsequent to the institution of the seven electorates. Therefore the woman sits upon the seven mountains, or the German empire in its elective aristocratical state; she is said to sit upon them, to denote that she has the whole German empire under her direction and authority, and also that it is her chief support and strength. Supported by Germany, she is under no apprehension of being successfully opposed by any other power: she sits upon the seven mountains, therefore she is higher than the seven highest eminences of the Latin world; she must therefore have the secular Latin empire under her complete subjection. But this state of eminence did not continue above two or three centuries; the visible declension of the papal power in the fourteenth and fifteenth centuries, occasioned partly by the removal of the papal see from Rome to Avignon, and more particularly by the great schism from 1377 to 1417, though considered one of the remote causes of the Reformation, was at first the means of merely transferring the supreme power from the pope to a general council, while the dominion of the Latin Church remained much the same. At the council of Constance, March 30, 1415, it was decreed "that the synod being lawfully assembled in the name of the Holy Ghost, which constituted the general council, and represented the whole Catholic Church militant, had its power immediately from Jesus Christ; and that every person, of whatsoever state or dignity, Even the Pope Himself is obliged to obey it in what concerns the faith, the extirpation of schism, and the general reformation of the Church in its head and members." The council of Basil of 1432 decreed "that every one of whatever dignity or condition, Not Excepting the Pope Himself, who shall refuse to obey the ordinances and decrees of this general council, or any other, shall be put under penance, and punished. It is also declared that the pope has no power to dissolve the general council without the consent and decree of the assembly." See the third tome of Du Pin's Ecclesiastical History. But what gave the death blow to the temporal sovereignty of the Latin Church was the light of the glorious reformation which first broke out in Germany in 1517, and in a very few years gained its way, not only over several of the great principalities in Germany, but was also made the established religion of other popish countries. Consequently, in the sixteenth century, the woman no longer sat upon the seven mountains, the electorates not only having refused to be ruled by her, but some of them having also despised and abandoned her doctrines. The changes, therefore, which were made in the seventeenth, eighteenth, and nineteenth centuries, in the number of the electorates, will not affect in the least the interpretation of the seven mountains already given. The seven electors were the archbishops of Mentz, Cologne, and Triers, the count palatine of the Rhine, the duke of Saxony, the marquis of Brandenburgh, and the king of Bohemia. But the heads of the beast have a double signification; for the angel says: -
Albert Barnes: Notes on the Bible - 1834
17:9: And here is the mind which hath wisdom - Here is what requires wisdom to interpret it; or, here is a case in which the mind that shows itself able to explain it will evince true sagacity. So in Rev 13:18. See the notes on that place. Prof. Stuart renders this, "Here is a meaning which compriseth wisdom." It is undoubtedly implied that the symbol might be understood - whether in the time of John, or afterward, he does not say; but it was a matter which could not be determined by ordinary minds, or without an earnest application of the understanding.
The seven heads are seven mountains - Referring, undoubtedly, to Rome - the seven-hilled city - Septicollis Roma. See the notes on Rev 12:3. (d).
On which the woman sitteth - The city represented as a woman, in accordance with a common usage in the Scriptures. See the notes on Isa 1:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: here: Rev 13:18; Dan 12:4, Dan 12:8-10; Hos 14:9; Mat 13:11, Mat 24:15
The seven: Rev 17:3, Rev 17:7, Rev 17:18, Rev 13:1
Geneva 1599
17:9 (16) And here [is] the mind which hath wisdom. The (c) seven heads (17) are seven mountains, on which the woman sitteth.
(16) An exhortation preparing for the readers in the same argument, as that of Christ "He that hath ears to hear let him hear". I would rather read in this passage "Let there be here a mind, etc". So the angel passes to the second place of this description.
(c) Children know what the seven hilled city is, which is so much spoken of, and where of Virgil thus reports, "And compasses seven towers in one wall", that city it is, which when John wrote these things, had rule over the kings of the earth. It was and is not, and yet it remains to this day, but it is declining to destruction.
(17) This is the description of the beast by things present (as I said before) by which John endeavoured to describe the same, that he might be both known of the godly in that age, and be further observed and marked of posterity afterwards. This delineation has one tip, that is, his heads, but a double description or application of the type: one permanent, from the nature itself, the other changeable, by the working of men. The description permanent, is by the seven hills, in this verse, the other that flees, is from the seven kings, (Rev_ 17:10-11). Here it is worthy to be observed, that one type has sometime two or more applications, as seems good to the Holy Spirit to express, either one thing by various types, or various things by one type. So I noted before of the seven spirits in See Rev_ 1:4. Now this woman that sits on seven hills, is the city of Rome, called in times past by the Greeks, "upon a hill" i. of seven tops or crests and by Varro, "septiceps" i. of her seven heads (as here) of seven heads, and by others, "septem collis" i. standing upon seven hills.
John Gill
17:9 And here is the mind which hath wisdom,.... This refers either to what goes before, concerning the beast, his various states, rise, and ruin, and his admirers; or to what follows after, concerning the meaning of his heads and horns, or to both; and the sense is, that notwithstanding the interpretation of these things by the angel, yet it requires a large share of wisdom to understand them; and here is enough to exercise the mind that is ever so well stored with knowledge and understanding; and so the Arabic version renders it, "here it is required that one should have judgment and wisdom"; for to a man that has not, the affair will still be obscure and unintelligible. The words may be rendered, "here is the mind, he that hath wisdom"; that is, let him make use of it, as in Rev_ 13:18 and so the Vulgate Latin version renders it, "and this is the sense, he that hath wisdom"; this is the sense of the beast, and of his heads and horns; and he that has wisdom, let him consider it, and take it in, and apply it to proper persons, things, and times; and so the Ethiopic version, "he that has wisdom and understanding, let him know this"; or take cognizance of it, it being a matter of importance, and attended with difficulty:
the seven heads are seven mountains of which the woman sitteth that is, they signify seven mountains, or are symbolical representations of them; just as the seven good kine, and seven good ears, in Pharoah's dream, signified seven years of plenty, and seven thin kine, and seven empty ears, seven years of famine, Gen 41:26. As the woman is a city, Rev_ 17:18 these seven mountains, on which she sits, must be so many mountains on which the city is built; and what city can this be but Rome, which is so famous for being built on seven hills? This is taken notice of by Virgil (m), Horace (n), Ovid (o), Claudian (p), Starius (q), Martial (r), and others; and indeed there is scarce a poet that speaks of Rome but observes it: hence it has been sometimes called, by writers, the seven hilled city, and sometimes Septiceps, the seven headed city, which comes near to the language here: the names of the seven mountains were these, Capitolinus, Palatinus, Aventinus, Esquilinus, Coelius, Viminalis, and Quirinalis; the four first of these were taken in by Romulus, the first founder of it, and the three last by Servius Tullius, when he enlarged it; and upon the addition of the seventh mountain there was a feast kept, called Septimontium; and which was kept in seven places in the city (s); and was annually observed; and in this situation it was in John's time; for Pliny (t), who was contemporary with him, expressly says, that in his time it took in seven mountains; and that this refers to a city in John's time, then reigning over the kings of the earth, is certain from Rev_ 17:18. Now there was no imperial city, so built in his time, but Rome: for though Constantinople is built on seven hills, yet this was not in being in John's time, but was built by Constantine many years after, in imitation of Rome; and though the situation is much altered now, being in Campus Martius, it being greatly reduced, and in a less compass, yet this hinders not but that it is the same city here designed: and this confirms that the beast before spoken of, on whom the woman sat, is the Roman empire, since she is here said to sit on the seven mountains, on which Rome, the metropolis of that empire, was built; and this shows the pope of Rome to be antichrist, the great whore, Babylon, the mother of harlots, since no other has his seat at Rome but he.
(m) Aeneid. 6. (n) In Carmine Seculari. (o) De Trist. l. 1. Eleg. 4. (p) L. 3. de Laud. Stilicon. l. 3. ver. 135. (q) Syl. l. 1. Syl. 2. ver. 191. (r) L. 4. Ep. 53. (s) Alex. ab Alex. Genial Dier. l. 6. c. 11. (t) Nat. Hist. l. 3. c. 5.
John Wesley
17:9 Here is the mind that hath wisdom - Only those who are wise will understand this. The seven heads are seven hills.
Robert Jamieson, A. R. Fausset and David Brown
17:9 Compare Rev_ 13:18; Dan 12:10, where similarly spiritual discernment is put forward as needed in order to understand the symbolical prophecy.
seven heads and seven mountains--The connection between mountains and kings must be deeper than the mere outward fact to which incidental allusion is made, that Rome (the then world city) is on seven hills (whence heathen Rome had a national festival called Septimontium, the feast of the seven-hilled city [PLUTARCH]; and on the imperial coins, just as here, she is represented as a woman seated on seven hills. Coin of Vespasian, described by CAPTAIN SMYTH [Roman Coins, p. 310; ACKERMAN, 1, p. 87]). The seven heads can hardly be at once seven kings or kingdoms (Rev_ 17:10), and seven geographical mountains. The true connection is, as the head is the prominent part of the body, so the mountain is prominent in the land. Like "sea" and "earth"and "waters . . . peoples" (Rev_ 17:15), so "mountains" have a symbolical meaning, namely, prominent seats of power. Especially such as are prominent hindrances to the cause of God (Ps 68:16-17; Is 40:4; Is 41:15; Is 49:11; Ezek 35:2); especially Babylon (which geographically was in a plain, but spiritually is called a destroying mountain, Jer 51:25), in majestic contrast to which stands Mount Zion, "the mountain of the Lord's house" (Is 2:2), and the heavenly mount; Rev_ 21:10, "a great and high mountain . . . and that great city, the holy Jerusalem." So in Dan 2:35, the stone becomes a mountain--Messiah's universal kingdom supplanting the previous world kingdoms. As nature shadows forth the great realities of the spiritual world, so seven-hilled Rome is a representative of the seven-headed world power of which the dragon has been, and is the prince. The "seven kings" are hereby distinguished from the "ten kings" (Rev_ 17:12): the former are what the latter are not, "mountains," great seats of the world power. The seven universal God-opposed monarchies are Egypt (the first world power which came into collision with God's people,) Assyria, Babylon, Greece, Medo-Persia, Rome, the Germanic-Slavonic empire (the clay of the fourth kingdom mixed with its iron in Nebuchadnezzar's image, a fifth material, Dan 2:33-34, Dan 2:42-43, symbolizing this last head). These seven might seem not to accord with the seven heads in Dan 7:4-7, one head on the first beast (Babylon), one on the second (Medo-Persia), four on the third (Greece; namely, Egypt, Syria, Thrace with Bithynia, and Greece with Macedon): but Egypt and Greece are in both lists. Syria answers to Assyria (from which the name Syria is abbreviated), and Thrace with Bithynia answers to the Gothic-Germanic-Slavonic hordes which, pouring down on Rome from the North, founded the Germanic-Slavonic empire. The woman sitting on the seven hills implies the Old and New Testament Church conforming to, and resting on, the world power, that is, on all the seven world kingdoms. Abraham and Isaac dissembling as to their wives through fear of the kings of Egypt foreshadowed this. Compare Eze. 16:1-63; Eze. 23:1-49, on Israel's whoredoms with Egypt, Assyria, Babylon; and Mt 7:24; Mt 24:10-12, Mt 24:23-26, on the characteristics of the New Testament Church's harlotry, namely, distrust, suspicion, hatred, treachery, divisions into parties, false doctrine.
17:1017:10: հինգն անկա՛ն, եւ մին եկա՛ց, եւ մինն ո՛չ է եկեալ. եւ յորժամ գայ՝ սակաւի՛կ մի ժամանակ ունի[5289]: [5289] Ոմանք. Եւ մինն եկաց... սակաւ մի ժամանակ։
10 թագաւորները, որոնք եօթն էին, նրանցից հինգը ընկան, մէկը ապրեց, մէկն էլ դեռ չի եկել. եւ երբ գայ, մնալու կարճ ժամանակ կ’ունենայ:
10 Հինգը ինկած են, մէկը կը կենայ եւ միւսը դեռ եկած չէ ու երբ գայ՝ քիչ ատեն պիտի մնայ։
հինգն անկան, եւ մին [234]եկաց, եւ մինն ոչ է եկեալ. եւ յորժամ գայ` սակաւիկ մի ժամանակ ունի:

17:10: հինգն անկա՛ն, եւ մին եկա՛ց, եւ մինն ո՛չ է եկեալ. եւ յորժամ գայ՝ սակաւի՛կ մի ժամանակ ունի[5289]:
[5289] Ոմանք. Եւ մինն եկաց... սակաւ մի ժամանակ։
10 թագաւորները, որոնք եօթն էին, նրանցից հինգը ընկան, մէկը ապրեց, մէկն էլ դեռ չի եկել. եւ երբ գայ, մնալու կարճ ժամանակ կ’ունենայ:
10 Հինգը ինկած են, մէկը կը կենայ եւ միւսը դեռ եկած չէ ու երբ գայ՝ քիչ ատեն պիտի մնայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1010: и семь царей, из которых пять пали, один есть, а другой еще не пришел, и когда придет, не долго ему быть.
17:10  οἱ πέντε ἔπεσαν, ὁ εἷς ἔστιν, ὁ ἄλλος οὔπω ἦλθεν, καὶ ὅταν ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι.
17:10. καὶ (And) βασιλεῖς (rulers-of) ἑπτά (seven) εἰσιν: (they-be) οἱ (the-ones) πέντε (five) ἔπεσαν, (they-fell,"ὁ (the-one) εἷς (one) ἔστιν, (it-be,"ὁ (the-one) ἄλλος (other) οὔπω (not-unto-whither) ἦλθεν, (it-had-came,"καὶ (and) ὅταν (which-also-ever) ἔλθῃ (it-might-have-had-came,"ὀλίγον (to-little) αὐτὸν (to-it) δεῖ (it-bindeth) μεῖναι, (to-have-stayed,"
17:10. quinque ceciderunt unus est alius nondum venit et cum venerit oportet illum breve tempus manereFive are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time.
10. and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while.
17:10. Five have fallen, one is, and the other has not yet arrived. And when he arrives, he must remain for a brief time.
17:10. And there are seven kings: five are fallen, and one is, [and] the other is not yet come; and when he cometh, he must continue a short space.
And there are seven kings: five are fallen, and one is, [and] the other is not yet come; and when he cometh, he must continue a short space:

10: и семь царей, из которых пять пали, один есть, а другой еще не пришел, и когда придет, не долго ему быть.
17:10  οἱ πέντε ἔπεσαν, ὁ εἷς ἔστιν, ὁ ἄλλος οὔπω ἦλθεν, καὶ ὅταν ἔλθῃ ὀλίγον αὐτὸν δεῖ μεῖναι.
17:10. quinque ceciderunt unus est alius nondum venit et cum venerit oportet illum breve tempus manere
Five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time.
17:10. Five have fallen, one is, and the other has not yet arrived. And when he arrives, he must remain for a brief time.
17:10. And there are seven kings: five are fallen, and one is, [and] the other is not yet come; and when he cometh, he must continue a short space.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
17:10: And there are seven kings - Και βασιλεις ἑπτα εισιν· They are also seven kings. Before, it was said, they are seven mountains; here, they are also seven kings, which is a demonstration that kingdoms are not here meant by mountains: and this is a farther argument that the seven electorates are represented by seven mountains, for though the sovereigns of these states ranked with kings, they were not kings: that is to say, they were not absolute and sole lords of the territories they possessed, independently of the emperor, for their states formed a part of the Germanic body. But the seven heads of the beast are also seven kings, that is to say, the Latin empire has had seven supreme forms of government; for king is used in the prophetical writings for any supreme governor of a state or people, as is evident from Deu 33:5, where Moses is called a king. Of these seven kings, or supreme forms of Latin government, the angel informs St. John: -
Five are fallen, and one is - It is well known that the first form of Latin government was that of kings, which continued after the death of Latinus 428 years, till the building of Rome, b.c. 753. After Numitor's decease the Albans or Latins instituted the form of a republic, and were governed by dictators. We have only the names of two, viz., Cluilius and Metius Fufetius or Suffetius; but as the dictatorship continued at least eighty-eight years, there might have been others, though their names and actions are unknown. In the year before Christ 665 Alba, the metropolis of the Latin nation, was destroyed by Tullus Hostilius, the third king of the Romans, and the inhabitants carried to Rome. This put an end to the monarchical republic of the Latins; and the Latins elected two annual magistrates, whom Licinius calls dictators, but who are called praetors by other writers. This form of government continued till the time of P. Decius Mus, the Roman consul; for Festus, in his fourteenth book, informs us "that the Albans enjoyed prosperity till the time of King Tullus; but that, Alba being then destroyed, the consuls, till the time of P. Decius Mus, held a consultation with the Latins at the head of Ferentina, and the empire was governed by the council of both nations." The Latin nation was entirely subjugated by the Romans b.c. 336, which put an end to the government by praetors, after it had continued upwards of three hundred years. The Latins from this time ceased to be a nation, as it respects the name; therefore the three forms of government already mentioned were those which the Latins had during that period which the angel speaks of, when he says, The beast which thou sawest Was. But as five heads, or forms of government, had fallen before St. John's time, it is evident that the two other forms of government which had fallen must be among those of the Romans; first, because though the Latin nation so called, was deprived of all authority by the Romans, yet the Latin power continued to exist, for the very conquerors of the Latin nation were Latins; and, consequently the Latins, though a conquered people, continued to have a Latin government. Secondly, the angel expressly says, when speaking to St. John, that one is, that is, the sixth head, or Latin form of government, was then in existence; which could be no other than the imperial power, this being the only independent form of Latin government in the apostolic age. It therefore necessarily follows, that the Roman forms of government by which Latium was ruled must be the remaining heads of the beast. Before the subjugation of the Latins by the Romans four of the Roman or draconic forms of government had fallen, the regal power, the dictatorship, the decemvirate, and the consular power of the military tribunes, the last of which was abolished about 366 years before the commencement of the Christian era; none of these, therefore, ruled over the Whole Latin nation. But as the Latins were finally subdued about 336 b.c., the consular government of the Romans, which was then the supreme power in the state, must be the fourth head of the beast. This form of government continued, with very little interruption, till the rising up of the triumvirate, the fifth head of the beast, b.c. 43. The dictatorship of Sylla and Julius Caesar could not be considered a new head of the beast, as the Latins had already been ruled by it in the persons of Cluilius and Fufetius. The sixth head of the beast, or that which existed in the time of St. John, was consequently, as we have already proved, the imperial power of the heathen Caesars, or the seventh draconic form of government.
And the other is not yet come - Bishop Newton considers the Roman dutchy, under the eastern emperor's lieutenant, the exarch of Ravenna, the seventh head of the beast. But this cannot be the form of government signified by the seventh head, for a head of the beast as we have already shown, is a supreme, independent form of Latin government; consequently the Roman dutchy cannot be the seventh head, as it was dependent upon the exarchate of Ravenna; and the exarchate cannot be the head, as it was itself in subjection to the Greek empire. The Rev. G. Faber has ascertained the truth exactly in denominating the Carlovingian patriciate the seventh head of the beast. That this was a supreme, independent form of government, is evident from history. Gibbon, in speaking of the patriciate, observes that "the decrees of the senate and people successively invested Charles Martel and his posterity with the honors of patrician of Rome. The leaders of a powerful nation would have disdained a servile title and subordinate office; but the reign of the Greek emperors was suspended, and in the vacancy of the empire they derived a more glorious commission from the pope and the republic. The Roman ambassadors presented these patricians with the keys of the shrine of St. Peter as a pledge and symbol of sovereignty, and with a holy banner, which it was their right and duty to unfurl in defense of the Church and city. In the time of Charles Martel and of Pepin, the interposition of the Lombard kingdom covered the freedom, while it threatened the safety of Rome; and the patriciate represented only the title, the service, the alliance, of these distant protectors. The power and policy of Charlemagne annihilated an enemy, and imposed a master. In his first visit to the capital he was received with all the honors which had formerly been paid to the exarch, the representative of the emperor; and these honors obtained some new decorations from the joy and gratitude of Pope Adrian I. In the portico Adrian expected him at the head of his clergy; they embraced as friends and equals; but in their march to the altar, the king, or patrician, assumed the right hand of the pope. Nor was the Frank content with these vain and empty demonstrations of respect. In the twenty-six years that elapsed between the conquest of Lombardy and his imperial coronation, Rome, which had been delivered by the sword, was subject, as his own, to the scepter of Charlemagne. The people swore allegiance to his person and family, in his name money was coined and justice was administered, and the election of the popes was examined and confirmed by his authority. Except an original and self-inherent claim of sovereignty, there was not any prerogative remaining which the title of emperor could add to the patrician of Rome." The seven heads of the beast are therefore the following: The regal power, the dictatorship, the power of the praetors, the consulate, the triumvirate, the imperial power, and the patriciate.
And when he cometh, he must continue a short space - The seventh form of government was only to remain a short time, which was actually the case; for from its first rise to independent power to its utter extinction, there passed only about forty-five years, a short time in comparison to the duration of several of the preceding forms of government; for the primitive regal government continued at least four hundred and twenty-eight years, the dictatorship was in power about eighty-eight years, the power of the praetors was in being for upwards of three hundred years, the consulate lasted about two hundred and eighty years, and the imperial power continued upwards of five hundred years.
Albert Barnes: Notes on the Bible - 1834
17:10: And there are seven kings - That is, seven in all, as they are enumerated in this verse and the next. An eighth is mentioned in Rev 17:11, but it is, at the same time, said that this one so pertains to the seven, or is so properly in one sense of the number seven, though, in another sense, to be regarded as an eighth, that it may be properly reckoned as the seventh. The word "kings" - βασιλεῖς basileis - may be understood, so far as the meaning of the word is concerned:
(a) literally, as denoting a king, or one who exercises royal authority;
(b) in a more general sense, as denoting one of distinguished honor - a viceroy, prince, leader, chief, Mat 2:1, Mat 2:3, Mat 2:9; Luk 1:5; Act 12:1;
(c) in a still larger sense, as denoting a dynasty, a form of government, a mode of administration, as what, in fact, "rules."
See the notes on Dan 7:24, where the word "king" undoubtedly denotes a "dynasty," or "form of rule." The notion of ruling, or of authority, is undoubtedly in the word, for the verb βασιλεύω basileuō means "to rule," but the word may be applied to anything in which sovereignty resides. Thus it is applied to a king's son, to a military commander, to the gods, to a Greek archon, etc. See Passow. It would be contrary to the whole spirit of this passage, and to what is demanded by the proper meaning of the word, to insist that the word should denote literally kings, and that it could not be applied to emperors, or to dictators, or to dynasties.
Five are fallen - Have passed away as if fallen; that is, they have disappeared. The language would be applicable to rulers who have died, or who had been dethroned; or to dynasties or forms of government that had ceased to be. In the fulfillment of this, it would be necessary to find five such successive kings or rulers who had died, and who pertained to one sovereignty or nation; or five such dynasties or forms of administrations that had successively existed, but which had ceased.
And one is - That is, there is one - a sixth - that now reigns. The proper interpretation of this would be, that this existed in the time of the writer; that is, according to the view taken of the time of the writing of the Apocalypse (see Intro., section 2), at the close of the first century.
And the other is not yet come - The sixth one is to be succeeded by another in the same line, or occupying the same dominion.
And when he cometh - When that form of dominion is set up. No intimation is yet given as to the time when this would occur.
He must continue a short space - ὀλίγον oligon. A short time; his dominion will be of short duration. It is observable that this characteristic is stated as applicable only to this one of the seven; and the fair meaning would seem to be, that the time would be short as compared with the six that preceded, and as compared with the one that followed - the eighth - into which it was to be merged, Rev 17:11.
Geneva 1599
17:10 (18) And there are seven kings: (19) five are fallen, (20) and one is, (21) [and] the other is not yet come; and when he cometh, he must continue a short space.
(18) The beginning of these kings or emperors is almost the same as the beginning of the Church of Christ, which I showed before in See Rev_ 11:1. Namely from the 25th year after the passion of Christ, at which time the temple and church of the Jews was overthrown. In this year it came to pass by the providence of God, that that saying "The beast was, and is not" was fulfilled before the destruction of the Jews immediately following, came to pass. That was 809 years from the building of the city of Rome at which time John counted the emperors who had been, when he wrote these things, and foretells two others next to come: and with this purpose, that when this particular prediction of things to come should take effect, the truth of all other predictions in the Church, might be the more confirmed. God in ancient times mentioned this sign in the Law and Jeremiah confirmed it in (Deu. 18:1-22; Jer 28:8).
(19) Whose names are these: the first, Servius Sulpitius Galba, who was the seventh emperor of the people of Rome, the second Marcus Salvius Otho, the third Avlus Vitellius, the fourth, Titus Flavius Vespasianus, the fifth, Titus Vespasianus his son, of his own name.
(20) Flavius Domitian, son of the first Vespasian. For in the latter end of his days John wrote these things, as witnesses Irenaus; Lib. 5 adversus hareses.
(21) Nerua, The empire being now translated from the family of Flavius. This man reigned only one year, four months and nine days, as the history writers tell.
John Gill
17:10 And there are seven kings,.... The Arabic version renders it, "who are seven kings"; and it should be rendered, as it is by the Vulgate Latin, Syriac and Ethiopic versions, "and they are seven kings"; that is, the seven heads signify seven kings also, for they have in them a double representation, first of seven mountains, and then of seven kings; by which are meant not seven ages of the world, as from Adam to Noah; from Noah to Abraham; from Abraham to David; from David to the Babylonish captivity; from the Babylonish captivity to Christ; from Christ to antichrist; and from antichrist to the end of the world; the five first of which were gone in John's time, the sixth was then in being, and when the seventh shall come it will continue for a short time: this is a foolish and absurd interpretation of the Papists, who make the beast to be the devil, and these his seven heads; whereas he rather is the head, or god of the world: nor are seven emperors of Rome intended, which are differently reckoned, according to the different times John is supposed to have had this revelation. Grotius, who is followed by Hammond, supposes this was written in the times of Vespasian, and reckons them thus; Clandius, Nero, Galba, Otho, Vitellius, Vespasian, and Titus; the first five of these were dead in John's time, one was then, the sixth, Vespasian, the then reigning emperor, and the other, Titus, was yet to come to the empire; and when he came to it, continued but a short time, two years and two mouths: others, who more rightly judge that John wrote in Domitian's time, reckon them after this manner; Galba, Otho, Vitellius, Vespasian, Titus, Domitian, and Nerva; the first five of these were dead; Domitian was then living, and Nerva, the other that was to come and succeed him, reigned but a little while, not quite two years; but to this sense must be objected, that there were other emperors before either Galba or Claudius; and before John's time there were more than five fallen or dead; according to the first account, there must be nine dead, and according to the latter eleven; for before Claudius there were Julius, Augustus, Tiberius, and Caius: besides, if these were the seven heads of the beast, the beast must have been long ago without any head, and consequently must have expired; whereas it is still in being, and will be under the fifth, sixth, and seventh vials, which are yet to come; it will be at the battle of Armageddon, and will be taken then, and cast alive into the lake of fire; to which may be added, that the beast, in the form in which John now saw it, was not yet risen in the times of these emperors; but by the seven heads are meant so many forms of government which took place successively in the Roman empire, and were all of them idolatrous heads, as kings, consuls, dictators, decemvirs, tribunes, emperors, and popes; it being usual for any sort of governors, or governments and monarchies, to be called kings, Deut 33:5.
Five are fallen; or ceased, are no longer in being as kings, consuls, dictators, decemvirs, and tribunes; at least, the supreme power was not lodged in any bearing either of these names in John's time:
and one is; the Pagan emperors; an Heathen emperor, Domitian, then reigning, when John had this vision; and these continued to the opening of the sixth seal, which put an end to that succession, as Pagan, and till the woman brought forth the man child, or till Constantine's time:
and the other is not yet come; which some understand of the Christian emperors, who immediately succeeded the Pagan ones, and were another, and different from them, as to religion, though the form of government was the same, and were not another head; for they were not an idolatrous head, on which were names of blasphemy, but another king; for from the following verse it appears, that there are eight kings, and but seven heads, and therefore one of them should seem not to be a head; and these, when they came, continued but a short time in comparison of the Heathen emperors that reigned before them, and of the hope, or antichrist, who was to reign after them 1260 years; for they reigned not, put them all together, more than 150 years; and especially at Rome their stay was short, for Constantine removed from thence to Constantinople, in the nineteenth year of his empire. But these emperors, though in religion they differed from the others, yet their form of government and title were the same, and therefore must be included in the sixth head: according to some, Theodoricus the Ostrogoth, and his successors, are meant, who continued about an hundred years; others have thought that the exarchs of Ravenna, who rose up upon the destruction of the western empire, are intended, and who continued but a short time; but then these had not their seat at Rome, which it seems necessary each head of this beast should have; it is better, therefore, to understand this of the popes of Rome, the seventh and last head of the Roman empire; these were not yet come, in John's time, to their supreme dignity and authority:
and when he cometh he must continue a short space; forty two months, or 1260 days; that is, so many years, which, though a long time in itself, and in the account of man, yet with God, with whom a thousand years is as one day, and in comparison of the everlasting kingdom of Christ, and his people, it is but a short space; and so the reign of the beast, and of the ten kings with him, is said to be one hour, Rev_ 17:12 and this is said for the comfort of the saints, and to keep up their faith and patience under their sufferings in antichristian states. Mr. Daubuz makes these seven heads, or kings, signified by seven mountains, seven capital cities, which by degrees came to belong to the Roman empire; as first Rome itself, the capital of Italy; next Carthage, the capital of Africa; then Aege, the capital of Macedonia; after that Antiochia, the capital of the east; then Augustodunum, the capital of the Gauls; and Alexandria, the capital of Egypt; five of these six, with the monarchies belonging to them, were fallen; one, or the first of them now, was the mistress of all; and the other seventh was to come, namely, Byzantium, or Contantinople, which continued not long. This passage is so interpreted, as also the seven heads, in Rev_ 13:1 by this writer.
John Wesley
17:10 And they are seven kings - Anciently there were royal palaces on all the seven Roman bills. These were the Palatine, Capitoline, Coelian, Exquiline, Viminal, Quirinal, Aventine hills. But the prophecy respects the seven hills at the time of the beast, when the Palatine was deserted and the Vatican in use. Not that the seven heads mean hills distinct from kings; but they have a compound meaning, implying both together. Perhaps the first head of the beast is the Coelian hill, and on it the Lateran, with Gregory VII. and his successors; the second, the Vatican with the church of St. Peter, chosen by Boniface VIII. the third, the Quirinal, with the church of St. Mark, and the Quirinal palace built by Paul II. and the fourth, the Exquiline hill, with the temple of St. Maria Maggiore, where Paul V. reigned. The fifth will be added hereafter. Accordingly, in the papal register, four periods are observable since Gregory VII. In the first almost all the bulls made in the city are dated in the Lateran; in the second, at St. Peter's; in the third, at St. Mark's, or in the Quirinal; in the fourth, at St. Maria Maggiore. But no fifth, sixth, or seventh hill has yet been the residence of any Pope. Not that the hill was deserted, when another was made the papal residence; but a new one was added to the other sacred palaces. Perhaps the times hitherto mentioned might be fixed thus: 1058 Wings are given to the woman. 1077 The beast ascends out of the sea. 1143 The forty - two months begin. 1810 The forty - two months end. 1832 The beast ascends out of the bottomless pit. 1836 The beast finally overthrown.
Robert Jamieson, A. R. Fausset and David Brown
17:10 there are--Translate, "they (the seven heads) are seven kings."
five . . . one--Greek, "the five . . . the one"; the first five of the seven are fallen (a word applicable not to forms of government passing away, but to the fall of once powerful empires: Egypt, Eze. 29:1-30:26; Assyria and Nineveh, Nah. 3:1-19; Babylon, Rev_ 18:2; Jer. 50:1-51:64; Medo-Persia, Dan 8:3-7, Dan 8:20-22; Dan 10:13; Dan 11:2; Greece, Dan 11:4). Rome was "the one" existing in John's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-Persia by Cyrus, Greece by Alexander, &c.
the other is not yet come--not as ALFORD, inaccurately representing AUBERLEN, the Christian empire beginning with Constantine; but, the Germanic-Slavonic empire beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a short space." The time when it is said of it, "it is not" (Rev_ 17:11), is the time during which it is "wounded to death," and has the "deadly wound" (Rev_ 13:3). The external Christianization of the migrating hordes from the North which descended on Rome, is the wound to the beast answering to the earth swallowing up the flood (heathen tribes) sent by the dragon, Satan, to drown the woman, the Church. The emphasis palpably is on "a short space," which therefore comes first in the Greek, not on "he must continue," as if his continuance for some [considerable] time were implied, as ALFORD wrongly thinks. The time of external Christianization (while the beast's wound continues) has lasted for centuries, ever since Constantine. Rome and the Greek Church have partially healed the wound by image worship.
17:1117:11: Եւ գազանն՝ որ է՛ր՝ եւ չէ՛, եւ նա ութերո՛րդ է. եւ է յեւթանց անտի, եւ ՚ի կորուստ երթալո՛ց է:
11 Եւ այն գազանը, որ կար, բայց այլեւս չկայ, նա էլ ութերորդ թագաւորն է. բայց նա այն եօթից մէկն է եւ դէպի կորուստ է գնալու:
11 Գազանը, որ կար ու չկայ, անիկա ալ ութերորդն է որ եօթնէն է ու դէպի կորուստ կ’երթայ։
Եւ գազանն որ էր եւ չէ, եւ նա ութերորդ է. եւ է յեւթանց անտի, եւ ի կորուստ երթալոց է:

17:11: Եւ գազանն՝ որ է՛ր՝ եւ չէ՛, եւ նա ութերո՛րդ է. եւ է յեւթանց անտի, եւ ՚ի կորուստ երթալո՛ց է:
11 Եւ այն գազանը, որ կար, բայց այլեւս չկայ, նա էլ ութերորդ թագաւորն է. բայց նա այն եօթից մէկն է եւ դէպի կորուստ է գնալու:
11 Գազանը, որ կար ու չկայ, անիկա ալ ութերորդն է որ եօթնէն է ու դէպի կորուստ կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1111: И зверь, который был и которого нет, есть восьмой, и из числа семи, и пойдет в погибель.
17:11  καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν, καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει.
17:11. καὶ (and) τὸ (the-one) θηρίον (a-beastlet) ὃ (which) ἦν (it-was) καὶ (and) οὐκ (not) ἔστιν. (it-be) καὶ (And) αὐτὸς (it) ὄγδοός (eighth) ἐστιν (it-be) καὶ (and) ἐκ (out) τῶν (of-the-ones) ἑπτά (of-seven) ἐστιν, (it-be,"καὶ (and) εἰς (into) ἀπώλειαν (to-a-destructing-off-of) ὑπάγει. (it-leadeth-under)
17:11. et bestia quae erat et non est et ipsa octava est et de septem est et in interitum vaditAnd the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction.
11. And the beast that was, and is not, is himself also an eighth, and is of the seven; and he goeth into perdition.
17:11. And the beast who was, and is not, the same is also the eighth, and he is of the seven, and he goes forth unto destruction.
17:11. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition:

11: И зверь, который был и которого нет, есть восьмой, и из числа семи, и пойдет в погибель.
17:11  καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν, καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει.
17:11. et bestia quae erat et non est et ipsa octava est et de septem est et in interitum vadit
And the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction.
17:11. And the beast who was, and is not, the same is also the eighth, and he is of the seven, and he goes forth unto destruction.
17:11. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
17:11: And the beast, that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition - That is to say, the Latin kingdom that has already been, but is now no longer nominally in existence, shall immediately follow the dissolution of the seventh form of Latin government; and this dominion is called ογδοος, an eighth, because it succeeds to the seventh. Yet it is not an eighth head of the beast, because the beast has only seven heads; for to constitute a new head of the beast the form of government must not only differ in nature, but also in name. This head of the beast is, therefore, εκ των ἑπτα, One of the seven. Consequently the form of government represented by this head is the restoration of one of the preceding seven. The restored head can be therefore no other than the regal state of the Latins, or in other words the Latin kingdom, (Ἡ Λατινη βασιλεια), which followed the patriciate or seventh head of Latin government. But the beast in his eighth state, or under his first head restored, goeth into perdition. No other form of Latin government shall succeed; but the beast in his last or antichristian condition shall be taken together with the false prophet that wrought miracles in his sight, "and cast alive into a lake of fire burning with brimstone."
It is observable that the eighth Latin power is called by the angel the beast, and also one of his heads. This apparent discordance arises from the double signification of the heads, for if we take the beast upon which the woman sits to be merely a representation of that secular power which supports the Latin Church, then the seven heads will represent the seven electorates of the Germanic empire; but if by the beast we understand the general Latin empire from first to last, then what is, according to the angel's first interpretation of the heads, called the beast, is in this case only one of his heads. See on Rev 17:18 (note).
Albert Barnes: Notes on the Bible - 1834
17:11: And the beast that was, and is not - That is, the one power that was formerly mighty; that died away so that it might be said to be extinct; and yet Rev 17:8 that "still is," or has a prolonged existence. It is evident that, by the "beast" here, there is some one power, dominion, empire, or rule, whose essential identity is preserved through all these changes, and to which it is proper to give the same name. It finds its termination, or its last form, in what is here called the "eighth"; a power which, it is observed, sustains such a special relation to the seven, that it may be said to be "of the seven," or to be a mere prolongation of the same sovereignty.
Even he is the eighth - The eighth in the succession. This form of sovereignty, though a mere prolongation of the former government, so much so as to be, in fact, but keeping up the same empire in the world, appears in such a novelty of form, that, in one sense, it deserves to be called the eighth in order, and yet is so essentially a mere concentration and continuance of the one power, that, in the general reckoning Rev 17:10, it might be regarded as pertaining to the former. There was a sense in which it was proper to speak of it as the eighth power; and yet, viewed in its relation to the whole, it so essentially combined and concentrated all that there was in the seven, that, in a general view, it scarcely merited a separate mention. We should look for the fulfillment of this in some such concentration and embodiment of all that it was, in the pRev_ious forms of sovereignty referred to, that it perhaps would deserve mention as an eighth power, but that it was, nevertheless, such a mere prolongation of the pRev_ious forms of the one power, that it might be said to be "of the seven"; so that, in this view, it would not claim a separate consideration. This seems to be the fair meaning, though there is much that is enigmatical in the form of the expression.
And goeth into perdition - See the notes on Rev 17:8.
In inquiring now into the application of this very difficult passage, it may be proper to suggest some of the principal opinions which have been held, and then to endeavor to ascertain the true meaning:
I. The principal opinions which have been held may be reduced to the following:
(1) That the seven kings here refer to the succession of Roman emperors, yet with some variation as to the manner of reckoning. Prof. Stuart begins with Julius Caesar, and reckons them in this manner: the "five that are fallen" are Julius Caesar, Augustus, Tiberius, Caligula, Claudius. Nero, who, as he supposes, was the reigning prince at the time when the book was written, he regards as the sixth; Galba, who succeeded him, as the seventh. Others, who adopt this literal method of explaining it, suppose that the time begins with Augustus, and then Galba would be the sixth, and Otho, who reigned but three months, would be the seventh. The expression, "the beast that was, and is not, who is the eighth," Prof. Stuart regards as referring to a general impression among the pagan and among Christians, in the time of the persecution under Nero, that he would again appear after it was reported that he was dead, or that he would rise from the dead and carry on his persecution again. See Prof. Stuart, Com. vol. ii., Excur. 3. The beast, according to this view, denotes the Roman emperors, specifically Nero, and the reference in Rev 17:8 is to "the well known hariolation respecting Nero, that he would be assassinated, and would disappear for a while, and then make his appearance again to the confusion of all his enemies." "What the angel," says he, "says, seems to be equivalent to this - 'The beast means the Roman emperors, specifically Nero, of whom the report spread throughout the empire that he will Rev_ive, after being apparently slain, and will come, as it were, from the abyss or Hades, but he will perish, and that speedily,'" vol. ii. p. 323.
(2) That the word "kings" is not to be taken literally, but that it refers to forms of government, dynasties, or modes of administration. The general opinion among those who hold this view is, that the first six refer to the forms of the Roman government:
(1) kings;
(2) consuls;
(3) dictators;
(4) decemvirs;
(5) military tribunes;
(6) the imperial form, beginning with Augustus.
This has been the common Protestant interpretation, and in reference to these six forms of government there has been a general agreement. But, while the mass of Protestant interpreters have supposed that the "six" heads refer to these forms of administration, there has been much diversity of opinion as to the seventh; and here, on this plan of interpretation, the main, if not the sole difficulty lies. Among the opinions held are the following:
(a) That of Mr. Mede. He makes the seventh head what he calls the "Demi-Caesar," or the "Western emperor who reigned after the division of the empire into East and West, and which continued, after the last division, under Honorius and Arcadius, about sixty years - a short space" (Works, book iii. ch. 8; book v. ch. 12).
(b) That of Dr. Newton, who regards the sixth or imperial "head" as continuing uninterruptedly through the line of Christian as well as pagan emperors, until Augustulus and the Heruli; and the seventh to be the Dukedom of Rome, established soon after under the exarchate of Ravenna (Prophecies, pp. 575, 576).
(c) That of Dr. More and Mr. Cunninghame, who suppose the Christian emperors, from Constantine to Augustulus, to constitute the seventh head, and that this had its termination by the sword of the Heruli.
(d) That of Mr. Elliott, who supposes the seventh head or power to refer to a new form of administration introduced by Diocletian, changing the administration from the original imperial character to that of an absolute Asiatic sovereignty. For the important changes introduced by Diocletian that justify this remark, see the Decline and Fall, vol. i. pp. 212-217.
Numerous other solutions may be found in Poole's Synopsis, but these embrace the principal, and the most plausible that have been proposed.
II. I proceed, then, to state what seems to me to be the true explanation. This must be found in some facts that will accord with the explanation given of the meaning of the passage:
(1) There can be no doubt that this refers to Rome, either pagan, Christian, or papal. All the circumstances combine in this; all respectable interpreters agree in this. This would be naturally understood by the symbols used by John, and by the explanations furnished by the angel. See Rev 17:18; "And the woman which thou sawest is that great city, which reigneth over the kings of the earth." Every circumstance combines here in leading to the conclusion that Rome is intended. There was no other power or empire on the earth to which this could be properly applied; there was everything in the circumstances of the writer to lead us to suppose that this was referred to; there is an utter impossibility now in applying the description to anything else.
(2) it was to be a Rev_ived power; not a power in its original form and strength. This is manifest, because it is said Rev 17:8 that the power represented by the beast "was, and is not, and yet is" - that is, it was once a mighty power; it then declined so that it could be said that "it is not"; and yet there was so much remaining vitality in it, or so much Rev_ived power, that it could be said that it "still is" - καίπερ ἐστίν kaiper estin. Now, this is strictly applicable to Rome when the papal power arose. The old Roman might had departed; the glory and strength evinced in the days of the consuls, the dictators, and the emperors, had disappeared, and yet there was a lingering vitality, and a Rev_iving of power under the papacy, which made it proper to say that it still continued, or that that mighty power was prolonged. The civil power connected with the papacy was a Rev_ived Roman power - the Roman power prolonged under another form - for it is susceptible of clear demonstration that, if it had not been for the rise of the papal power, the sovereignty of Rome, as such, would have been wholly extinct. For the proof of this, see the passages quoted in the notes on Rev 17:3. Compare the notes on Rev 13:3, Rev 13:12, Rev 13:15.
(3) it was to be a power emanating from the "abyss," or that would seem to ascend from the dark world beneath. See Rev 17:8. This was true in regard to the papacy, either:
(a) as apparently ascending from the lowest state and the most depressed condition, as if it came up from below (see the notes on Rev 17:3, compare Rev 13:11); or,
(b) as, in fact, having its origin in the world of darkness, and being under the control of the prince of that world, which, according to all the representations of that formidable anti-Christian power in the Scriptures, is true, and which the whole history of the papacy, and of its influence on religion, confirms.
(4) one of the powers referred to sustained the other. "The seven heads are seven mountains on which the woman sitteth," Rev 17:9. That is, the power represented by the harlot was sustained or supported by the power represented by the seven heads or the seven mountains. Literally, applied, this would mean that the papacy, as an ecclesiastical institution, was sustained by the civil power, with which it was so closely connected. For the illustration and support of this, see the notes on Rev 13:2-3, Rev 13:12, Rev 13:15. In the notes on these passages it is shown that the support was mutual; that while the papacy, in fact, Rev_ived the almost extinct Roman civil power, and gave it new vitality, the price of that was, that it should be, in its turn, sustained by that Rev_ived Roman civil power. All history shows that that has been the fact; that in all its aggressions, assumptions, and persecutions, it has, in fact, and professedly, leaned on the arm of the civil power.
(5) a more important inquiry, and a more serious difficulty, remains in respect to the statements respecting the "seven kings," Rev 17:10-11. The statements on this point are, that the whole number properly was seven; that of this number five had fallen or passed away; that one was in existence at the time when the author wrote; that another one was yet to appear who would continue for a little time; and that the general power represented by all these would be embodied in the "beast that was, and is not," and that might, in some respects, be regarded as an "eighth." These points may be taken up in their order:
(a) The first inquiry relates to the five that were fallen and the one that was then in existence - the first six. These may be taken together, for they are manifestly of the same class, and have the same characteristics, at least so far as to be distinguished from the "seventh" and the "eighth." The meaning of the word "kings" here has been already explained, Rev 17:10. It denotes ruling power, or forms of power; and, so far as the signification of the word is concerned, it might be applicable to royalty, or to any other form of administration. It is not necessary, then, to find an exact succession of princes or kings that would correspond with this - five of whom were dead, and one of whom was then on the throne, and all soon to be succeeded by one more, who would soon die.
The true explanation of this seems to be what refers this to the forms of the Roman government or administration. These six "heads," or forms of administration, were, in their order, Kings, Consuls, Dictators, Decemvirs, Military Tribunes, and Emperors. Of these, five had passed away in the time when John wrote the Apocalypse; the sixth, the imperial, was then in power, and had been from the time of Augustus Caesar. The only questions that can be raised are, whether these forms of administration were so distinct and prominent, and whether in the times pRev_ious to John they so embraced the whole Roman power, as to justify this interpretation - that is, whether these forms of administration were so marked in this respect that it may be supposed that John would use the language here employed in describing them. As showing the probability that he would use this language, I refer to the following arguments, namely:
(1) The authority of Livy, lib. 6:cap. 1. Speaking of the pRev_ious parts of his history, and of what he had done in writing it, he says: "Quae ab condita urbe Roma a. d. captam eandem urbem, Romani sub regibus primum, consulibus deinde ac dictatoribus, decemviris ac tribunis consularibus gessere, foris bella, domi seditiones, quinque libris exposui." That is, "In five books I have related what was done at Rome, pertaining both to foreign wars and domestic strifes, from the foundation of the city to the time when it was taken, as it was governed by kings, by consuls, by dictators, by the decemvirs, and by consular tribunes." Here he mentions five forms of administration under which Rome had been governed in the earlier periods of its history. The imperial power had a later origin, and did not exist until near the time of Livy himself.
(2) the same distribution of power, or forms of government, among the Romans, is made by Tacitus, Annual. lib. i. cap. 1: "Urbem Romam a principio reges habuere. Libertatem et consulatum L. Brutus instituit. Dictaturae a. d. tempus sumebantur. Neque decemviralis potestas ultra biennium, neque tribunorum militum consulure jus diu valuit. Non Cinnae, non Syllae longa dominatio: et Pompeii Crassique potentia cito in Caesarem, Lepidi atque Antonii arma in Augustum cessere; qui cuncta, discordiis civilibus fessa, nomine principis sub imperium accepit." That is, "In the beginning, Rome was governed by kings. Then L. Brutus gave to her liberty and the consulship. A temporary power was conferred on the dictators. The authority of the decemvirs did not continue beyond the space of two years: neither was the consular power of the military tribunes of long duration. The rule of Cinna and Sylla was brief; and the power of Pompey and Crassus passed into the hands of Caesar; and the arms of Lepidus and Antony were surrendered to Augustus, who united all things, broken by civil discord, under the name of prince in the imperial government." Here Tacitus distinctly mentions the six forms of administration that had pRev_ailed in Rome, the last of which was the imperial. It is true, also, that he mentions the brief rule of certain men - as Cinna, Sylla, Antony, and Lepidus; but these are not forms of administration, and their temporary authority did not indicate any change in the government - for some of these men were dictators, and none of them, except Brutus and Augustus, established any permanent form of administration.
(3) the same thing is apparent in the usual statements of history, and the books that describe the forms of government at Rome. In so common a book as Adam's Roman Antiquities, a description may be found of the forms of Roman administration that corresponds almost precisely with this. The forms of supreme power in Rome, as enumerated there, are what are called ordinary and extraordinary magistrates. Under the former are enumerated kings, consuls, praetors, censors, quaestors, and tribunes of the people. But of these, in fact, the supreme power was vested in two; for there were, under this, but two forms of administration - that of kings and consuls; the offices of praetor, censor, quaestor, and tribune of the people being merely subordinate to that of the consuls, and no more a new form of administration than the offices of secretary of the state, of war, of the navy, of the interior, are now. Under the latter - that of extraordinary magistrates - are enumerated dictators, decemvirs, military tribunes, and the interrex. But the interrex did not constitute a form of administration, or a change of government, anymore than, when the President or Vice-president of the United States should die, the performance of the duties of the office of president by the speaker of the senate would indicate a change, or than the regency of the Prince of Wales in the time of George III constituted a new form of government. So that, in fact, we have enumerated, as constituting the supreme power at Rome, kings, consuls, dictators, decemvirs, and military tribunes - five in number. The imperial power was the sixth.
(4) in confirmation of the same thing, I may refer to the authority of Bellarmine, a distinguished Roman Catholic writer. In his work De Pontiff., cap. 2, he thus enumerates the changes which the Roman government had experienced, or the forms of administration that had existed there:
1. Kings;
2. Consuls;
3. Decemvirs;
4. Dictators;
5. Military Tribunes with consular power;
6. Emperors.
See Poole's Synoptists, in loco. And,
(5) it may be added, that this would be understood by the contemporaries of John in this sense. These forms of government were so marked that, in connection with the mention of the "seven mountains," designating the city, there could be no doubt as to what was intended. Reference would at once be made to the imperial power as then existing, and the mind would readily and easily turn back to the five main forms of the supreme administration which had existed before.
(b) The next inquiry is, what is denoted by "the seventh." If the word "kings" here refers, as is supposed (see the notes on Rev 17:10), to a form of government or administration; if the "five" refer to the forms pRev_ious to the imperial, and the "sixth" to the imperial; and if John wrote during the imperial government, then it follows that this must refer to some form of administration that was to succeed the imperial. If the papacy was "the eighth," and of the "seventh," then it is clear that this must refer to some form of civil administration lying between the decline of the imperial and the rise of the papal power: that "short space" - for it was a short space that intervened. Now, there can be no difficulty, I think, in referring this to that form of administration over Rome that "dukedom" under the exarchate of Ravenna, which succeeded the decline of the imperial power, and which preceded the rise of the papal power; between the year 566 or 568, when Rome was reduced to a dukedom, under the exarchate of Ravenna, and the time when the city Rev_olted from this authority and became subject to that of the pope, about the year 727.
This period continued, according to Mr. Gibbon, about two hundred years. He says, "During a period of two hundred years, Italy was unequally divided between the kingdom of the Lombards and the exarchate of Ravenna. The offices and professions, which the jealousy of Constantine had separated, were united by the indulgence of Justinian; and eighteen successive exarchs were invested, in the decline of the empire, with the full remains of civil, of military, and even of ecclesiastical power. Their immediate jurisdiction, which was afterward consecrated as the patrimony of Peter, extended over the modern Romagna, the marshes or valleys of Ferrara and Commachic, five maritime cities from Rimini to Ancona, and a second inland Pentapolis, between the Adriatic coast and the hills of the Apennine. The duchy of Rome appears to have included the Tuscan, Sabine, and Latian conquests, of the first four hundred years of the city; and the limits may be distinctly traced along the coast, from Civita Vecchia to Terracina, and with the course of the Tiber from Ameria and Narni to the port of Ostia" (Dec. and Fall, 3:202).
How accurate is this if it be regarded as a statement of a new power or form of administration that succeeded the imperial - a power that was, in fact, a prolongation of the old Roman authority, and that was designed to constitute and embody it all! Could Mr. Gibbon have furnished a better commentary on the passage if he had adopted the interpretation of this portion of the Apocalypse above proposed, and if he had designed to describe this as the seventh power in the successive forms of the Roman administration? It is worthy of remark, also, that this account in Mr. Gibbon's history immediately precedes the account of the rise of the papacy; the record respecting the exarchate, and that concerning Gregory the Great, described by Mr. Gibbon as "the Saviour of Rome," occurring in the same chapter, vol. iii. 202-211.
(c) This was to "continue for a short space" - for a little time. If this refers to the power to which in the remarks above it is supposed to refer, it is easy to see the propriety of this statement. Compared with the pRev_ious form of administration - the imperial - it was of short duration; absolutely considered, it was brief. Mr. Gibbon (iii. 202) has marked it as extending through "a period of two hundred years"; and if this is compared with the form of administration which preceded it, extending to more than five hundred years, and more especially with that which followed - the papal form - which has extended now some twelve hundred years, it will be seen with what propriety this is spoken of as continuing for a "short space."
(d) "The beast that was, and is not, even he is the eighth, and is of the seven," Rev 17:11. If the explanations above given are correct, there can be no difficulty in the application of this to the papal power; for:
(1) all this power was concentrated in the papacy, all that Rev_ived or prolonged Roman power had now passed into the papacy, constituting that mighty dominion which was to be set up for so many centuries over what had been the Roman world. See the statements of Mr. Gibbon (iii. 207-211), as quoted in the notes on Rev 17:3. Compare also, particularly, the remarks of Augustine Steuchus, a Roman Catholic writer, as quoted in the notes on that verse: "The empire having been overthrown, unless God had raised up the pontificate, Rome, resuscitated and restored by none, would have become uninhabitable, and been thenceforward a most foul habitation of cattle. But in the pontificate it Rev_ived as with a second birth; its empire in magnitude not indeed equal to the old empire, but its form not very dissimilar: because all nations, from East and from West, venerate the pope, not otherwise than they before obeyed the emperor."
(2) this was an eighth power or form of administration - for it was different, in many respects, from that of the kings, the consuls, the dictators, the decemvirs, the military tribunes, the emperors, and the dukedom - though it comprised substantially the power of all. Indeed, it could not have been spoken of as identical with either of the pRev_ious forms of administration, though it concentrated the power which had been wielded by them all.
(3) it was "of the seven"; that is, it pertained to them; it was a prolongation of the same power. It had the same central seat - Rome; it extended over the same territory, and it embraced sooner or latter the same nations. There is not one of those forms of administration which did not find a prolongation in the papacy; for it aspired after, and succeeded in obtaining, all the authority of kings, dictators, consuls, emperors. It was in fact still the Roman scepter swayed over the world; and with the strictest propriety it could be said that it was "of the seven," as having sprung out of the seven, and as perpetuating the sway of this mighty domination. For full illustration of this, see the Dan. 7 notes; and Rev_. 13 notes.
(4) it would "go into perdition"; that is, it would be under this form that this mighty domination that had for so many ages ruled over the earth would die away, or this would be the last in the series. The Roman dominion, as such, would not be extended to a ninth, or tenth, or eleventh form, but would finally expire under the eighth. Every indication shows that this is to be so, and that with the decline of the papal power the whole Roman domination, that has swayed a scepter for two thousand five hundred years, will have come foRev_er to an end. If this is so, then we have found an ample and exact application of this passage even in its most minute specifications.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: that was: Rev 17:8
Geneva 1599
17:11 (22) And the beast that was, and is not, even he is (23) the eighth, and is (24) of the seven, (25) and goeth into perdition.
(22) This is spoken by synecdoche, as if to say, as that head of the beast which was and is not, because it is cut off, and Nerua in so short time extinguished. How many heads there were, so many beasts there seemed to be in one. See a similar speech in (Rev_ 13:3).
(23) Nerua Traianus, who in various respects is called here the seventh and the eighth.
(24) Though in number and order of succession he is the eighth yet he is counted with one of these heads, because Nerua and he were one head. For this man obtained authority together with Nerua and was Consul with him, when Nerua died.
(25) Namely, to persecute the Churches of Christ, as history agrees, and I have briefly noted See Rev_ 2:10.
John Gill
17:11 And the beast that was, and is not, even he is the eighth,.... That was in embryo in John's time, and yet was not come to its power and grandeur, is the eighth king; and this is the Papacy, which takes the name of the beast, because it is the head of the beast, and the only surviving head of the beast, or Roman empire, now become Papal:
and is of the seven; one of the seven heads, and the last of them, and is an idolatrous one, as the rest were, requiring and encouraging the worship of angels, of the virgin Mary, and saints parted: the pope of Rome is the eighth king, and seventh head, the latter with respect to his temporal power, and the former with respect to his ecclesiastical authority; for his government is quite of a different sort from the rest, being of a mixed kind, partly civil, and partly ecclesiastical, and therefore is signified by two beasts in the thirteenth chapter:
and goes into perdition; being the son of perdition, and is justly deserving of it; See Gill on Rev_ 17:8.
Robert Jamieson, A. R. Fausset and David Brown
17:11 beast that . . . is not--his beastly character being kept down by outward Christianization of the state until he starts up to life again as "the eighth" king, his "wound being healed" (Rev_ 13:3), Antichrist manifested in fullest and most intense opposition to God. The "he" is emphatic in the Greek. He, peculiarly and pre-eminently: answering to "the little horn" with eyes like the eyes of a man, and a mouth speaking great things, before whom three of the ten horns were plucked up by the roots, and to whom the whole ten "give their power and strength" (Rev_ 17:12-13, Rev_ 17:17). That a personal Antichrist will stand at the head of the Antichristian kingdom, is likely from the analogy of Antiochus Epiphanes, the Old Testament Antichrist, "the little horn" in Dan 8:9-12; also, "the man of sin, son of perdition" (Th2 2:3-8), answers here to "goeth into perdition," and is applied to an individual, namely, Judas, in the only other passage where the phrase occurs (Jn 17:12). He is essentially a child of destruction, and hence he has but a little time ascended out of the bottomless pit, when he "goes into perdition" (Rev_ 17:8, Rev_ 17:11). "While the Church passes through death of the flesh to glory of the Spirit, the beast passes through the glory of the flesh to death" [AUBERLEN].
is of the seven--rather "springs out of the seven." The eighth is not merely one of the seven restored, but a new power or person proceeding out of the seven, and at the same time embodying all the God-opposed features of the previous seven concentrated and consummated; for which reason there are said to be not eight, but only seven heads, for the eighth is the embodiment of all the seven. In the birth-pangs which prepare the "regeneration" there are wars, earthquakes, and disturbances [AUBERLEN], wherein Antichrist takes his rise ("sea," Rev_ 13:1; Mk 13:8; Lk 21:9-11). He does not fall like the other seven (Rev_ 17:10), but is destroyed, going to his own perdition, by the Lord in person.
17:1217:12: Եւ տասն եղջեւրն զոր տեսեր՝ տասն թագաւորք են. որոց չեւ՛ եւս է առեալ զթագաւորութիւն, այլ առնուն՝ եւ կան իշխանք ՚ի մի ժամ. եւ առնուն նոքա զիշխանութիւն ընդ գազանին:
12 Եւ այն տասը եղջիւրները, որ տեսար, տասը թագաւորներ են, որոնք դեռեւս թագաւորութիւն չեն ստացել, բայց կը ստանան եւ մի ժամով իշխան կը լինեն. նրանք իշխանութիւն կը ստանան գազանի հետ:
12 Տասը եղջիւրը որոնք տեսար՝ տասը թագաւորներ են, որոնք դեռ թագաւորութիւն առած չեն, հապա գազանին հետ մէկ ժամու չափ թագաւորներու պէս իշխանութիւն պիտի առնեն։
Եւ տասն եղջեւրն զոր տեսեր` տասն թագաւորք են, որոց չեւ եւս է առեալ զթագաւորութիւն, այլ [235]առնուն եւ կան իշխանք ի մի ժամ. եւ առնուն նոքա զիշխանութիւն`` ընդ գազանին:

17:12: Եւ տասն եղջեւրն զոր տեսեր՝ տասն թագաւորք են. որոց չեւ՛ եւս է առեալ զթագաւորութիւն, այլ առնուն՝ եւ կան իշխանք ՚ի մի ժամ. եւ առնուն նոքա զիշխանութիւն ընդ գազանին:
12 Եւ այն տասը եղջիւրները, որ տեսար, տասը թագաւորներ են, որոնք դեռեւս թագաւորութիւն չեն ստացել, բայց կը ստանան եւ մի ժամով իշխան կը լինեն. նրանք իշխանութիւն կը ստանան գազանի հետ:
12 Տասը եղջիւրը որոնք տեսար՝ տասը թագաւորներ են, որոնք դեռ թագաւորութիւն առած չեն, հապա գազանին հետ մէկ ժամու չափ թագաւորներու պէս իշխանութիւն պիտի առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
17:1212: И десять рогов, которые ты видел, суть десять царей, которые еще не получили царства, но примут власть со зверем, как цари, на один час.
17:12  καὶ τὰ δέκα κέρατα ἃ εἶδες δέκα βασιλεῖς εἰσιν, οἵτινες βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσιν μετὰ τοῦ θηρίου.
17:12. καὶ ( And ) τὰ ( the-ones ) δέκα ( ten ) κέρατα ( horns ) ἃ ( to-which ) εἶδες (thou-had-seen," δέκα ( ten ) βασιλεῖς ( rulers-of ) εἰσίν , ( they-be ,"οἵτινες (which-ones) βασιλείαν (to-a-ruling-of) οὔπω (not-unto-whither) ἔλαβον, (they-had-taken,"ἀλλὰ (other) ἐξουσίαν (to-a-being-out-unto) ὡς (as) βασιλεῖς (rulers-of) μίαν (to-one) ὥραν (to-an-hour) λαμβάνουσιν (they-take) μετὰ (with) τοῦ (of-the-one) θηρίου. (of-a-beastlet)
17:12. et decem cornua quae vidisti decem reges sunt qui regnum nondum acceperunt sed potestatem tamquam reges una hora accipiunt post bestiamAnd the ten horns which thou sawest are ten kings, who have not yet received a kingdom: but shall receive power as kings, one hour after the beast.
12. And the ten horns that thou sawest are ten kings, which have received no kingdom as yet; but they receive authority as kings, with the beast, for one hour.
17:12. And the ten horns that you saw are ten kings; these have not yet received a kingdom, but they shall receive authority, as if they were kings, for one hour, after the beast.
17:12. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast:

12: И десять рогов, которые ты видел, суть десять царей, которые еще не получили царства, но примут власть со зверем, как цари, на один час.
17:12  καὶ τὰ δέκα κέρατα ἃ εἶδες δέκα βασιλεῖς εἰσιν, οἵτινες βασιλείαν οὔπω ἔλαβον, ἀλλὰ ἐξουσίαν ὡς βασιλεῖς μίαν ὥραν λαμβάνουσιν μετὰ τοῦ θηρίου.
17:12. et decem cornua quae vidisti decem reges sunt qui regnum nondum acceperunt sed potestatem tamquam reges una hora accipiunt post bestiam
And the ten horns which thou sawest are ten kings, who have not yet received a kingdom: but shall receive power as kings, one hour after the beast.
17:12. And the ten horns that you saw are ten kings; these have not yet received a kingdom, but they shall receive authority, as if they were kings, for one hour, after the beast.
17:12. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
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
17:12: And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast - The meaning of horns has already been defined when speaking of those of the dragon. The meaning is therefore as follows: Though the Latin empire be now in existence, the ten horns refer to ten Latin kingdoms yet in futurity, and consequently they have received no dominion As Yet; for that part of the Latin domination now in power is the sixth head, or imperial government of the heathen Caesars. But the ten states of the Latins receive dominion as monarchies μιαν ὡραν, one time, (as it may be properly translated), i.e., at the same time with the beast, or that which ascendeth out of the bottomless pit; consequently, the Latin empire here intended is the one which was in futurity in the apostolic age.
Albert Barnes: Notes on the Bible - 1834
17:12: And the ten horns which thou sawest - On the scarlet-colored beast, Rev 17:3.
Are ten kings - Represent or denote ten kings - that is, kingdoms or powers. See the notes on Dan 7:24.
Which have received no kingdom as yet - That is, they were not in existence when John wrote. It is implied, that during the period under Rev_iew they would arise, and would become connected, in an important sense, with the power here represented by the "beast." For a full illustration respecting the ten "kings," or kingdoms here referred to, see the notes on Dan. 7, at the close of the chapter, II. (2).
But receive power - It is not said from what source this power is received, but it is simply implied that it would in fact be conferred on them.
As kings - That is, the power would be what is usually exercised by kings.
One hour - It cannot be supposed that this is to be taken literally. The meaning clearly is, that this would be brief and temporary; that is, it was a form of administration which would be succeeded by one more fixed and permanent. Anyone can see that, in fact, this is strictly applicable to the governments, as referred to in the notes on Daniel, which sprang up after the incursion of the northern barbarians, and which were finally succeeded by the permanent forms of government in Europe. Most of them were very brief in their duration, and they were soon remodelled in the forms of permanent administration. Thus, to take the arrangement proposed by Sir Isaac Newton:
(1) the kingdom of the Vandals and Alans in Spain and Africa;
(2) the kingdom of the Suevians in Spain;
(3) the kingdom of the Visigoths;
(4) the kingdom of the Alans in Gallia;
(5) the kingdom of the Burgundians;
(6) the kingdom of the Franks;
(7) the kingdom of the Britons;
(8) the kingdom of the Huns;
(9) the kingdom of the Lombards;
(10) the kingdom of Ravenna - how temporary were most of these; how soon they passed into the more permanent forms of administration which succeeded them in Europe!
With the beast - With that rising papal power. They would exercise their authority in connection with that, and under its influence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: the ten: Rev 12:3, Rev 13:1; Dan 2:40-43, Dan 7:7, Dan 7:8, Dan 7:20, Dan 7:24; Zac 1:18-21
Geneva 1599
17:12 (26) And the ten horns which thou sawest are (27) ten kings, which have received no kingdom as yet; but receive power as kings (28) one hour with the beast.
(26) The third place of this description, as I said in See Rev_ 17:8 is a prophetical prediction of things to come, which the beast should do, as in the words following John does not obscurely signify, saying, "which have not yet received the kingdom, etc". For there is an antithesis or opposition between these kings, and those that went before. First the persons are described in this verse, then their deeds, in the two verses following.
(27) That is, arising with their kingdoms out of that Roman beast: at such time as that political empire began to fall by the plotting of the popes.
(28) Namely, with that second beast, whom we called before a false prophet, who ascending out of the earth, got to himself all the authority and power of the first beast, and exercised the same before his face, as was said in (Rev_ 14:11-12). For when the political empire of the west began to bow downwards, there arose those ten kings, and the second beast took the opportunity offered to usurp for himself all the power of the former beast. These kings long ago, many have numbered and described to be ten, and a great part of the events plainly testifies the same in this our age.
John Gill
17:12 And the ten horns which thou sawest are ten kings,.... Not ten Christian emperors, which are reckoned up by Brightman from Constantine to Theodosius; for these did not reign with the beast, or give their kingdoms to him, and much less did they make war with the Lamb; they are rather the angels of Michael, that fought for him, the Lamb, against the dragon, and his angels, Rev_ 12:7 nor ten kings that will rise up and divide the Roman empire between them, towards the end of the world, which is a sense devised by Papists to obscure and hide from men the true meaning of the passage; but the ten kingdoms which rose up, and into which the Roman empire was divided upon its being ruined, and torn to pieces by the Goths, Huns, and Vandals. They are the same with the "ten toes" of Nebuchadnezzar's image, and the "ten horns" of the fourth beast, or kingdom, in Dan 2:42. These are differently reckoned up by interpreters: by Napier thus; Spain, France, Lombardy, England, Scotland, Denmark, Sweden, Hungary, Italy, and the exarchate of Ravenna: by Mr. Mede after this manner; the Britains in Britain, under Vortimer their king; the Saxons in the same place, under Hengist; the Franks in Gallia Belgica, or Celtics, under Childeric; the Burgundians in another part of France, under Gunderic; the Wisigoths in Aquitain, and part of Spain, under Theodoric; the Sueves and Alans in Gallaecia and Portugal, under Riciarius; the Vandals in Spain and Africa, under Genseric; the Almains in that part of Germany called Rhetia, under Sumanus; the Ostrogoths in Pannonia, and after in Italy, under Theodomir; and the Greeks in the rest of the empire, under Marcianus: and by another (u) writer they are accounted for in this way; the Almains in both the Rhetia, and in Pannonia, who rose in the year 356; the Ostrogoths, first in Pannonia, and then in Italy, in 377; the Wisigoths in Pannonia, and then in Italy, afterwards in France, and last of all in Spain, in 378; the Huns in Pannonia, and for some time throughout all Europe, in 378; the Britian Romans in Britain, and afterwards the Saxons, in 406; the Sueves, first in France, and then in Spain, in 407; the Alans, first in France, and then in Spain, in 407; the Vandals, first in France, then in Spain, afterwards in Africa, in 407; the Burgundians in France, in 407; the Franks in France, in 410. And it is generally thought all these ten kingdoms were up by the year 450 at least. Though Dr. Allix makes the epocha of them A. D. 486, when the western empire was taken from the Romans, and fixes them in the following order; the Almains in Rhetia and Pannonia; the Franks in Belgica; the Anglo-Saxons in Britain; the Wisigoths in Gallia Aquitania and Hispania Tarraconensis; the Sueves and Alans in Portugal; the Vandals in Africa; the Burgundians in Gallia Sequanensis; the Ostrogoths in Pannonia, and afterwards in Italy; the Lombards in Pannonia, and the Heruli and Turcilingi, who conquered Augustulus: and though these kingdoms were thrown into different forms and shapes afterwards, yet it is remarkable they were just of this number; as, 1. Italy and Germany; 2. France; 3. Spain; 4. England with Ireland; 5. Scotland; 6. Hungary; 7. Poland with Lithuania; 8. Denmark, with Sweden and Norway, Sweden being since divided; 9. Portugal; 10. The Grecian empire seized by the Ottomans. And as these kings cannot be understood of single persons at the head of these kingdoms, or of so many kings succeeding one another; so neither is it necessary to consider these kingdoms as being in the same state, and made up of the same sort of people always; it is enough that they are in the same place, and within the empire; for we, may observe, that different things, at different times, are ascribed to them, or at least to some. They all are at first of one mind, and give their kingdom to the beast; then they, at least some of them, hate the whore, and burn her with fire; and yet others lament the destruction and burning of Rome, Rev_ 17:16.
Which have received no kingdom as yet: in John's time, when the Pagan empire was in being, and the beast was not risen, with whom they were to reign; hence these horns have no crowns on them, Rev_ 12:3.
But receive power as kings one hour with the beast; as soon as he was risen; and therefore the horns are represented with crowns upon them, Rev_ 13:1. Their rise was with the Papal beast, who rose not to his supreme power and dignity until the western emperor, which let and hindered, was removed out of the way; which was done by the barbarous nations, who set up these kingdoms, which made way for the lordly and tyrannical government of the pope of Rome; so that he and they rose up together: and this may he meant by the "one hour"; namely, that at one and the same hour or season he came to his supreme authority and grandeur, and they received their kingly power with him; or this may denote the time of their continuance in their honour and greatness; it was but for an hour, or a short time, as that phrase sometimes signifies, Philem 1:15 and so the Ethiopic version renders it, "for one hour"; to which agrees the Arabic version,
and their power shall be of one hour: and this shall be "as kings"; for they only have the title of kings, but not sovereign power; they are vassals to the beast, the pope, who reigns over them, Rev_ 17:18 and sets up kings in these kingdoms, and deposes them at pleasure; exalting himself above all that is called God, or above all civil magistrates; so that these have only the name, not the thing; they are as kings, and look like such, but are not really so; though what power they have, they receive not from the beast, but from God; the beast receives his power and authority, as well as seat, from the dragon; but civil power and magistracy is from God, who suffers these princes, and gives them up to such stupidity as to give their kingdom to the beast, and to exercise their power as he directs.
(u) De Excidio Antichristi apud Poli Synops. in loc.
Robert Jamieson, A. R. Fausset and David Brown
17:12 ten kings . . . received no kingdom as yet; but receive power as kings . . . with the beast--Hence and from Rev_ 17:14, Rev_ 17:16, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, namely, Antichrist. Compare Dan 2:34, Dan 2:44, "the stone smote the image upon his feet," that is, upon the ten toes, which are, in Dan 2:41-44, interpreted to be "kings." The ten kingdoms are not, therefore, ten which arose in the overthrow of Rome (heathen), but are to rise out of the last state of the fourth kingdom under the eighth head. I agree with ALFORD that the phrase "as kings," implies that they reserve their kingly rights in their alliance with the beast, wherein "they give their power and strength unto" him (Rev_ 17:13). They have the name of kings, but not with undivided kingly power [WORDSWORTH]. See AUBERLEN'S not so probable view, see on Rev_ 17:3.
one hour--a definite time of short duration, during which "the devil is come down to the inhabitant of the earth and of the sea, having great wrath, because he knoweth that he hath but a short time." Probably the three and a half years (Rev_ 11:2-3; Rev_ 13:5). Antichrist is in existence long before the fall of Babylon; but it is only at its fail he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who refuse his blasphemous pretensions. Not until the sixth vial, in the latter part of his reign, does he associate the ten kings with him in war with the Lamb, having gained them over by the aid of the spirits of devils working miracles. His connection with Israel appears from his sitting "in the temple of God" (Th2 2:4), and as the antitypical "abomination of desolation standing in the Holy place" (Dan 9:27; Dan 12:11; Mt 24:15), and "in the city where our Lord was crucified" (Rev_ 11:8). It is remarkable that IRENÆUS [Against Heresies, 5:25] and CYRIL OF JERUSALEM [RUFINUS, Historia Monachorum, 10.37] prophesied that Antichrist would have his seat at Jerusalem and would restore the kingdom of the Jews. JULIAN the apostate, long after, took part with the Jews, and aided in building their temple, herein being Antichrist's forerunner.
17:1317:13: Սոքա մի կամս ունին, եւ զզօրութիւն եւ զիշխանութիւն գազանին տան[5290]: [5290] Ոսկան. Եւ զիշխանութիւն իւրեանց գազա՛՛։
13 Սրանք միակամ են եւ իրենց զօրութիւնն ու իշխանութիւնը տալիս են գազանին:
13 Անոնք մէկ կամք ունին ու իրենց զօրութիւնը եւ իշխանութիւնը գազանին կու տան։
Սոքա մի կամս ունին, եւ զզօրութիւն եւ զիշխանութիւն գազանին տան:

17:13: Սոքա մի կամս ունին, եւ զզօրութիւն եւ զիշխանութիւն գազանին տան[5290]:
[5290] Ոսկան. Եւ զիշխանութիւն իւրեանց գազա՛՛։
13 Սրանք միակամ են եւ իրենց զօրութիւնն ու իշխանութիւնը տալիս են գազանին:
13 Անոնք մէկ կամք ունին ու իրենց զօրութիւնը եւ իշխանութիւնը գազանին կու տան։
zohrab-1805▾ eastern-1994▾ western am▾
17:1313: Они имеют одни мысли и передадут силу и власть свою зверю.
17:13  οὖτοι μίαν γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῶ θηρίῳ διδόασιν.
17:13. οὗτοι (The-ones-these) μίαν (to-one) γνώμην (to-an-acquaintance) ἔχουσιν, (they-hold,"καὶ (and) τὴν (to-the-one) δύναμιν (to-an-ability) καὶ (and) ἐξουσίαν (to-a-being-out-unto) αὐτῶν (of-them) τῷ (unto-the-one) θηρίῳ (unto-a-beastlet) διδόασιν. (they-give)
17:13. hii unum consilium habent et virtutem et potestatem suam bestiae traduntThese have one design: and their strength and power they shall deliver to the beast.
13. These have one mind, and they give their power and authority unto the beast.
17:13. These hold to one plan, and they shall hand over their power and authority to the beast.
17:13. These have one mind, and shall give their power and strength unto the beast.
These have one mind, and shall give their power and strength unto the beast:

13: Они имеют одни мысли и передадут силу и власть свою зверю.
17:13  οὖτοι μίαν γνώμην ἔχουσιν, καὶ τὴν δύναμιν καὶ ἐξουσίαν αὐτῶν τῶ θηρίῳ διδόασιν.
17:13. hii unum consilium habent et virtutem et potestatem suam bestiae tradunt
These have one design: and their strength and power they shall deliver to the beast.
17:13. These hold to one plan, and they shall hand over their power and authority to the beast.
17:13. These have one mind, and shall give their power and strength unto the beast.
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
17:13: These have one mind, and shall give their power and strength unto the beast - Therefore the ten horns must constitute the principal strength of the Latin empire; that is to say, this empire is to be composed of the dominions of ten monarchs independent of each other in every other sense except in their implicit obedience to the Latin Church. The beast in this and the preceding verse is distinguished from its horns, as the Whole Latin empire is distinguished in history from its constituent powers. See on Rev 17:16 (note).
Albert Barnes: Notes on the Bible - 1834
17:13: These have one mind - That is, they are united in the promotion of the same object. Though in some respects wholly independent of each other, yet they may be regarded as, in fact, so far united that they tend to promote the same ultimate end. As a fact in history, all these kingdoms, though of different origin, and though not infrequently engaged in war with each other, became Roman Catholics, and were united in the support of the papacy. It was with propriety, therefore, that they should be regarded as so closely connected with that power that they could be represented as "ten horns" on the seven-headed monster.
And shall give their power and strength unto the beast - Shall lend their influence to the support of the papacy, and become the upholders of that power. The meaning, according to the interpretation above proposed, is, that they would all become papal kingdoms, and supporters of the papal power. It is unnecessary to pause to show how true this has been in history. At first, most of the people out of whom these kingdoms sprang were pagans; then many of them embraced Christianity under the pRev_ailing form of Arianism, and this fact was for a time a bar to their perfect adhesion to the Roman see; but they were all ultimately brought wholly under its influence, and became its supporters. In 496 a. d., Clovis, the king of the Franks, on occasion of his victory over the Allemanni, embraced the Catholic faith, and so received the title, transmitted downward through nearly thirteen hundred years to the French kings as his successors, of "the oldest son of the church"; in the course of the sixth century, the kings of Burgundy, Bavaria, Spain, Portugal, England, embraced the same religion, and became the defenders of the papacy. It is well known that each one of the powers above enumerated as constituting these ten kingdoms, became subject to the papacy, and continued so during their separate existence, or when merged into some other power, until the Reformation in the sixteenth century. All "their power and strength was given unto the beast"; all was made subservient to the purposes of papal Rome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: one: Phi 1:27, Phi 2:2
shall: Rev 17:17; Isa 10:5-7; Eze 38:10; Act 4:28
Geneva 1599
17:13 (29) These have one mind, and shall give their power and strength unto the beast.
(29) That is, by consent and agreement, that they may conspire with the beast, and depend on his call. Their story is divided into three parts, counsels, acts, and events. The counsellors some of them consist in communicating of judgments and affections: and some in communicating of power, which they are said to have given to this beast, in this verse.
John Gill
17:13 These have one mind,.... The princes of these kingdoms, and their subjects, become, in time, of one religion; first they were Arians, and then Papists; and for a long series of time there was great unity between them, with respect to religious sentiments, being zealously attached to the church of Rome, its principles and practices:
and shall give their power and strength unto the beast; the Papal antichrist, the eighth king, and seventh head; to him they have given power to exercise all ecclesiastical authority in their kingdoms; as to ordain bishops, and deliver the pall to whom they will; to excommunicate offenders, and even lay their kingdoms under an interdict when they pleased; and have assisted and defended the popes of Rome with all their force, with all their might and main, and to the utmost of their power, and have engaged in what have been called the holy wars, at their motion; they have given their riches and wealth, which are called the forces of strength, Job 36:19 which they have, by various methods, drained them of; hence the whore of Rome came to be decked with gold, and pearls, and precious stones; yea, they have given them their kingdoms, and have received them from them, and become tributary to them.
Robert Jamieson, A. R. Fausset and David Brown
17:13 one mind--one sentiment.
shall give--So Coptic. But A, B, and Syriac, "give."
strength--Greek, "authority." They become his dependent allies (Rev_ 17:14). Thus Antichrist sets up to be King of kings, but scarcely has he put forth his claim when the true KING OF KINGS appears and dashes him down in a moment to destruction.
17:1417:14: Եւ ընդ Գառինն պատերազմին. եւ Գառնն յաղթէ՛ նոցա, զի Տէր է նոցա, եւ Թագաւոր թագաւորաց. եւ որք ընդ նմա՝ կոչեցեալք են, ընտրեալք եւ հաւատացեալք[5291]: [5291] Ոսկան. Եւ Գառնն յաղթեսցէ։
14 Եւ սրանք պատերազմելու են Գառան դէմ, եւ Գառը նրանց յաղթելու է, քանի որ նա Տէրն է տէրերի եւ Թագաւորը՝ թագաւորների. եւ ովքեր նրա հետ են, կանչուածներ են, ընտրեալներ եւ հաւատարիմներ»:
14 Ասոնք Գառնուկին հետ պիտի պատերազմին եւ Գառնուկը անոնց պիտի յաղթէ, քանզի անիկա տէրերուն Տէրն է ու թագաւորներուն Թագաւորը եւ անոր հետ եղողները կանչուած ու ընտրուած եւ հաւատարիմ են»։
Եւ ընդ Գառինն պատերազմին, եւ Գառնն յաղթէ նոցա. զի Տէր է [236]նոցա եւ Թագաւոր թագաւորաց, եւ որք ընդ նմա` կոչեցեալք են, ընտրեալք եւ հաւատացեալք:

17:14: Եւ ընդ Գառինն պատերազմին. եւ Գառնն յաղթէ՛ նոցա, զի Տէր է նոցա, եւ Թագաւոր թագաւորաց. եւ որք ընդ նմա՝ կոչեցեալք են, ընտրեալք եւ հաւատացեալք[5291]:
[5291] Ոսկան. Եւ Գառնն յաղթեսցէ։
14 Եւ սրանք պատերազմելու են Գառան դէմ, եւ Գառը նրանց յաղթելու է, քանի որ նա Տէրն է տէրերի եւ Թագաւորը՝ թագաւորների. եւ ովքեր նրա հետ են, կանչուածներ են, ընտրեալներ եւ հաւատարիմներ»:
14 Ասոնք Գառնուկին հետ պիտի պատերազմին եւ Գառնուկը անոնց պիտի յաղթէ, քանզի անիկա տէրերուն Տէրն է ու թագաւորներուն Թագաւորը եւ անոր հետ եղողները կանչուած ու ընտրուած եւ հաւատարիմ են»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1414: Они будут вести брань с Агнцем, и Агнец победит их; ибо Он есть Господь господствующих и Царь царей, и те, которые с Ним, суть званые и избранные и верные.
17:14  οὖτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν, καὶ τὸ ἀρνίον νικήσει αὐτούς, ὅτι κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων, καὶ οἱ μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί.
17:14. οὗτοι (The-ones-these) μετὰ (with) τοῦ (of-the-one) ἀρνίου (of-a-Lamblet) πολεμήσουσιν, (they-shall-war-unto,"καὶ (and) τὸ (the-one) ἀρνίον (a-Lamblet) νικήσει (it-shall-conquer-unto) αὐτούς, (to-them,"ὅτι (to-which-a-one) κύριος ( Authority-belonged ) κυρίων ( of-authority-belonged ) ἐστὶν ( it-be ) καὶ ( and ) βασιλεὺς ( a-Ruler-of ) βασιλέων , ( of-rulers-of ,"καὶ (and) οἱ (the-ones) μετ' (with) αὐτοῦ (of-it) κλητοὶ ( called ) καὶ (and) ἐκλεκτοὶ ( forthed-out ) καὶ (and) πιστοί . ( trusted )
17:14. hii cum agno pugnabunt et agnus vincet illos quoniam Dominus dominorum est et rex regum et qui cum illo sunt vocati et electi et fidelesThese shall fight with the Lamb. And the Lamb shall overcome them because he is Lord of lords and King of kings: and they that are with him are called and elect and faithful.
14. These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they that are with him, called and chosen and faithful.
17:14. These shall fight against the Lamb, and the Lamb shall conquer them. For he is the Lord of lords and the King of kings. And those who are with him are called, and chosen, and faithful.”
17:14. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.
These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful:

14: Они будут вести брань с Агнцем, и Агнец победит их; ибо Он есть Господь господствующих и Царь царей, и те, которые с Ним, суть званые и избранные и верные.
17:14  οὖτοι μετὰ τοῦ ἀρνίου πολεμήσουσιν, καὶ τὸ ἀρνίον νικήσει αὐτούς, ὅτι κύριος κυρίων ἐστὶν καὶ βασιλεὺς βασιλέων, καὶ οἱ μετ᾽ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί.
17:14. hii cum agno pugnabunt et agnus vincet illos quoniam Dominus dominorum est et rex regum et qui cum illo sunt vocati et electi et fideles
These shall fight with the Lamb. And the Lamb shall overcome them because he is Lord of lords and King of kings: and they that are with him are called and elect and faithful.
17:14. These shall fight against the Lamb, and the Lamb shall conquer them. For he is the Lord of lords and the King of kings. And those who are with him are called, and chosen, and faithful.”
17:14. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.
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.
14 These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. 15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 16 And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. 17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. 18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

Here we have some account of the downfall of Babylon, to be more fully described in the following chapter.

I. Here is a war begun between the beast and his followers, and the Lamb and his followers. The beast and his army, to an eye of sense, appear much stronger than the Lamb and his army: one would think an army with a lamb at the head of them could not stand before the great red dragon. But,

II. Here is a victory gained by the Lamb: The Lamb shall overcome. Christ must reign till all enemies be put under his feet; he will be sure to meet with many enemies, and much opposition, but he will also be sure to gain the victory.

III. Here is the ground or reason of the victory assigned; and this is taken, 1. From the character of the Lamb: He is King of kings and Lord of lords. He has, both by nature and by office, supreme dominion and power over all things; all the powers of earth and hell are subject to his check and control. 2. From the character of his followers: They are called, and chosen, and faithful. They are called out by commission to this warfare; they are chosen and fitted for it, and they will be faithful in it. Such an army, under such a commander, will at length carry all the world before them.

IV. The victory is justly aggrandized. 1. By the vast multitude who paid obedience and subjection to the beast and to the whore. She sat upon (that is, presided over) many waters; and these waters were so many multitudes of people, and nations, of all languages; yea, she reigned not only over kingdoms, but over the kings, and they were her tributaries and vassals, v. 15, 18. 2. By the powerful influence which God hereby showed he had over the minds of great men. Their hearts were in his hand, and he turned them as he pleased; for, (1.) It was of God, and to fulfil his will, that these kings agreed to give their kingdom unto the beast; they were judicially blinded and hardened to do so. And, (2.) It was of God that afterwards their hearts were turned against the whore, to hate her, and to make her desolate and naked, and to eat her flesh, and burn her with fire; they shall at length see their folly, and how they have been bewitched and enslaved by the papacy, and, out of a just resentment, shall not only fall off from Rome, but shall be made the instruments of God's providence in her destruction.
Adam Clarke: Commentary on the Bible - 1831
17:14: These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and, faithful - The ten powers of the beast must compose the secular kingdom of antichrist, for they make war with the Lamb, who is Christ Jesus. This is perfectly true of all popish states, for they have constantly opposed, as long as they have had any secular power, the progress of pure Christianity. They make war with the Lamb by persecuting his followers; but the Lamb shall overcome them, for he is the Lord of lords, and King of kings - all lords have their authority from him, and no king can reign without him; therefore the ten Latin kings are God's ministers to execute his vengeance upon the idolatrous nations. But when these antichristian monarchies have executed the Divine purpose, those that are with the Lamb - the called, the chosen, and the faithful, those who have kept The Truth in the love of it, shall prevail against all their adversaries, because their battles are fought by the Lamb, who is their God and Deliverer. See Rev 19:19, Rev 19:20.
Albert Barnes: Notes on the Bible - 1834
17:14: These shall make war with the Lamb - The Lamb of God - the Lord Jesus (See the notes at Rev 5:6); that is, they would combine with the papacy in opposing evangelical religion. It is not meant that they would openly and avowedly proclaim war against the Son of God, but that they would practically do this in sustaining a persecuting power. It is unnecessary to show how true this has been in history; how entirely they sustained the papacy in all its measures of persecution.
And the Lamb shall overcome them - Shall ultimately gain the victory over them. The meaning is, that they would not be able to extinguish the true religion. In spite of all opposition and persecution, that would still live in the world, until it would be said that a complete triumph was gained.
For he is Lord of lords, and King of kings - He has supreme power over all the earth, and all kings and princes are subject to his control. Compare Rev 19:16.
And they that are with him - The reference is to the persecuted saints who have adhered to him as his faithful followers in all these protracted conflicts.
Are called - That is, called by him to be his followers; as if he had selected them out of the world to maintain his cause. See the notes on Rom 1:7.
And chosen - See the Joh 15:16 note, and Pe1 1:2 note. In their steadfast adherence to the truth, they had shown that they were truly chosen by the Saviour, and could be relied on in the warfare against the powers of evil.
And faithful - They had shown themselves faithful to him in times of persecution, and in the hour of darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: shall make: Rev 11:7, Rev 8:6, Rev 8:7, Rev 16:14, Rev 19:15-21; Dan 7:21, Dan 7:25, Dan 11:9-12, Dan 11:24, Dan 11:25; Zac 2:8; Mat 25:40; Act 9:4, Act 9:5
the Lamb shall: Rev 6:12-17; Psa 2:8, Psa 2:9, Psa 21:8-12, Psa 110:5; Jer 50:44; Dan 2:44, Dan 7:26, Dan 7:27; Co1 15:24
Lord: Rev 1:5, Rev 19:16; Deu 10:17; Psa 136:2, Psa 136:3; Pro 8:15, Pro 8:16; Dan 2:47; Ti1 6:15
and they: Rev 14:1-4, Rev 19:14; Psa 149:5-9; Jer 1:15, Jer 1:19; Mic 5:7-9; Joh 15:16; Rom 8:30, Rom 8:37; Ti2 2:4; Heb 3:1, Heb 3:2; Pe1 2:9
and faithful: Rev 2:10
Geneva 1599
17:14 These shall make war with the (30) Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.
(30) With Christ and his Church, as the reason following declares, and here are mentioned the facts and events which followed for Christ's sake, and for the grace of God the Father towards those that are elected, called, and are his faithful ones in Christ.
John Gill
17:14 These shall make war with the Lamb,.... The Lord Jesus Christ, so often spoken of in this book under this character, Rev_ 5:6. And this war is not to be understood of a war with him personally, or of that last and decisive, battle at Armageddon, in which will be the kings of the earth; but of a war with his members, of their persecuting of the saints, and faithful witnesses of Christ in all ages, within their jurisdictions, being instigated to it by the beast, under whose influence they are:
and the Lamb shall overcome them: partly through the constancy of his people, who will not love their lives to the death, but freely lay them down for him; nor can anything separate them from the love of Christ, or prevail upon them to desert him, his truths and ordinances, cause and interest, but are more than conquerors through him, and so he overcomes in them; and partly through a reformation which he effects, as in some of those kingdoms already, as Sweden, Denmark, England, Scotland, and Ireland, and others, and will do in others hereafter; see Rev_ 17:16
for he is Lord of lords, and King of kings; he is so by nature, as God and Creator, to whom the kingdom of nature and providence belongs; and by office, as Mediator, being made higher than the kings of the earth; hence he is more than a match for them, they cannot stand before him; this is a reason why he overcomes them, and it cannot be thought it should be otherwise: this Lamb is the lion of the tribe of Judah, and when he rouses himself, and stirs up his wrath, and exerts his power, kings and great men flee from him; see Rev_ 6:15. This is a proof of Christ's proper deity, the same titles being given to him, the Word and Son of God, as to God himself, Rev_ 19:16.
And they that are with him: his servants and his soldiers, that fight under him, and abide by him,
are called, and chosen, and faithful; they are chosen in Christ from all eternity, to grace here, and glory hereafter, and so stand opposed to the admirers of the beast, whose names are not written in the book of life, Rev_ 17:8 for this is to be understood of their eternal election, and not of their separation by the effectual calling in time, for that is expressed by their being "called"; and though their calling is here set before election, as in 2Pet 1:10 yet it does not precede it; the Arabic version reads, "chosen, called, faithful"; first "chosen" by God the Father, then "called", not with the bare external call by the ministry of the word, for, so, many are called, and not chosen; but by special grace to special benefits, and with an holy and heavenly calling, and which is irresistible, and without repentance; and being called they remain "faithful": the meaning is, either that they have faith, or are believers in Christ; which faith they have bestowed on them in the effectual calling, as a fruit of electing grace; and by this they overcome the world: or else, that they are persons of integrity and uprightness, that are on the side of Christ; they are the faithful in the Lord, and are made so by him; and they are faithful to him, and abide by his Gospel and ordinances, and in his cause and interest, even unto death; and so this character is expressive of the perseverance of those who are chosen and called, even unto the end.
Robert Jamieson, A. R. Fausset and David Brown
17:14 These shall . . . war with the Lamb--in league with the beast. This is a summary anticipation of Rev_ 19:19. This shall not be till after they have first executed judgment on the harlot (Rev_ 17:15-16).
Lord of lords, &c.--anticipating Rev_ 19:16.
are--not in the Greek. Therefore translate, "And they that are with Him, called chosen, and faithful (shall overcome them, namely, the beast and his allied kings)." These have been with Christ in heaven unseen, but now appear with Him.
17:1517:15: Եւ ասա՛ց ցիս. Եւ զջուրն զոր տեսեր՝ ուր նստէր պոռնիկն, ժողովուրդք են, եւ բազմութիւնք եւ ա՛զգք եւ լեզուք[5292]: [5292] Ոմանք. Եւ ասէ ցիս. Եւ զջուրն։ Ուր Ոսկան. ջուրքն զորս տե՛՛։
15 Նաեւ հրեշտակն ասաց ինձ. «Եւ այն ջրերը, որ տեսար, եւ ուր նստած էր պոռնիկը, ժողովուրդներ են, բազմութիւններ, ազգեր եւ լեզուներ:
15 Ու ըսաւ ինծի. «Այն ջուրերը որոնք տեսար, որոնց վրայ պոռնիկը նստեր էր, ժողովուրդներ են ու բազմութիւններ եւ ազգեր ու լեզուներ։
Եւ ասաց ցիս. Եւ ջուրքն զոր տեսեր, ուր նստէր պոռնիկն, ժողովուրդք են եւ բազմութիւնք եւ ազգք եւ լեզուք:

17:15: Եւ ասա՛ց ցիս. Եւ զջուրն զոր տեսեր՝ ուր նստէր պոռնիկն, ժողովուրդք են, եւ բազմութիւնք եւ ա՛զգք եւ լեզուք[5292]:
[5292] Ոմանք. Եւ ասէ ցիս. Եւ զջուրն։ Ուր Ոսկան. ջուրքն զորս տե՛՛։
15 Նաեւ հրեշտակն ասաց ինձ. «Եւ այն ջրերը, որ տեսար, եւ ուր նստած էր պոռնիկը, ժողովուրդներ են, բազմութիւններ, ազգեր եւ լեզուներ:
15 Ու ըսաւ ինծի. «Այն ջուրերը որոնք տեսար, որոնց վրայ պոռնիկը նստեր էր, ժողովուրդներ են ու բազմութիւններ եւ ազգեր ու լեզուներ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1515: И говорит мне: воды, которые ты видел, где сидит блудница, суть люди и народы, и племена и языки.
17:15  καὶ λέγει μοι, τὰ ὕδατα ἃ εἶδες, οὖ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι.
17:15. Καὶ (And) λέγει (it-fortheth) μοι (unto-me," Τὰ ( The-ones ) ὕδατα ( waters ) ἃ ( to-which ) εἶδες, (thou-had-seen,"οὗ (of-which) ἡ (the-one) πόρνη (a-harlot) κάθηται , ( it-sitteth-down ,"λαοὶ (peoples) καὶ (and) ὄχλοι (crowds) εἰσὶν (they-be) καὶ (and) ἔθνη (nations) καὶ (and) γλῶσσαι. (tongues)
17:15. et dixit mihi aquas quas vidisti ubi meretrix sedet populi sunt et gentes et linguaeAnd he said to me: The waters which thou sawest, where the harlot sitteth, are peoples and nations and tongues.
15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues.
17:15. And he said to me: “The waters that you saw, where the harlot sits, are peoples and nations and languages.
17:15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues:

15: И говорит мне: воды, которые ты видел, где сидит блудница, суть люди и народы, и племена и языки.
17:15  καὶ λέγει μοι, τὰ ὕδατα ἃ εἶδες, οὖ ἡ πόρνη κάθηται, λαοὶ καὶ ὄχλοι εἰσὶν καὶ ἔθνη καὶ γλῶσσαι.
17:15. et dixit mihi aquas quas vidisti ubi meretrix sedet populi sunt et gentes et linguae
And he said to me: The waters which thou sawest, where the harlot sitteth, are peoples and nations and tongues.
17:15. And he said to me: “The waters that you saw, where the harlot sits, are peoples and nations and languages.
17:15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
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
15: В таинственном символическом смысле под водами, по словам Ангела, нужно разуметь многие народы, которые относились к главному городу как народы подчиненные. Десять рогов - десять царей будущего антихристианского времени возненавидят блудницу (ст. 16), т.е. город антихристианского царства. Ненависть обнаружится в разрушении города. Подобно тому как дикие звери разрывают на части и пожирают свои жертвы, так точно уничтожат город и апокалиптические цари; они предадут его полнейшему разорению огнем и мечем и расхитят все его драгоценности. Таким образом Бож. воля воспользуется царями, как послушным орудием своего мироправления, для того, чтобы постепенно довести историю мира до предопределенного конца. Суд над городом, столицею антихристианского царства, разорение по желанию самого царя - антихриста будет предвозвещением конца мира и наступления Бож. суда.
Adam Clarke: Commentary on the Bible - 1831
17:15: And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues - "So many words," Bishop Newton observes, "in the plural number, fitly denote the great extensiveness of her power and jurisdiction. She herself glories in the title of the Catholic Church, and exults in the number of her votaries as a certain proof of the true religion. Cardinal Bellarmin's first note of the true Church is, the very name of the Catholic Church; and his fourth note is, amplitude, or multitude, and variety of believers; for the truly Catholic Church, says he, ought not only to comprehend all ages, but likewise all places, all nations, all kinds of men."
Albert Barnes: Notes on the Bible - 1834
17:15: And he saith unto me - The angel, Rev 17:7. This commences the more "literal" statement of what is meant by these symbols. See the Analysis of the chapter.
The waters which thou sawest - See the notes on Rev 17:1.
Are peoples, and multitudes, and nations, and tongues - For an explanation of these terms, see the notes on Rev 7:9. The meaning here is:
(a) that these waters represent a multitude of people. This is a common and an obvious symbol - for outspread seas or raging floods would naturally represent such a multitude. See Isa 8:7-8; Isa 17:12-13; Jer 47:2. Compare Iliad, v. 394. The sense here is, that vast numbers of people would be subject to the power here represented by the woman.
(b) They would be composed of different nations, and would be of different languages, It is unnecessary to show that this, in both respects, is applicable to the papacy. Nations have been, and are subject to its control, and nations speaking a large part of the languages of the world. Perhaps under no one government - not even the Babylonian, the Macedonian, or the ancient Roman - was there so great a diversity of people, speaking so many different languages, and having so different an origin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: The waters: Rev 17:1; Psa 18:4, Psa 65:7, Psa 93:3-4; Isa 8:7, Isa 8:8; Jer 51:13, Jer 51:42, Jer 51:55
are: Rev 10:11, Rev 11:9, Rev 13:7, Rev 13:8
Geneva 1599
17:15 (31) And he saith unto me, The waters which thou sawest, where the whore sitteth, (32) are peoples, and multitudes, and nations, and tongues.
(31) This is the other part of the narration, as I said in See Rev_ 17:7 belonging to the harlot, showed in the vision, (Rev_ 17:3). In this history of the harlot, these three things are distinctly propounded, what is her magnificence, in this verse, what is her fall, and by whom it shall happen to her, in (Rev_ 17:16-17): and lastly, who that harlot is, in (Rev_ 17:18). This passage which by order of nature should have been the first, is therefore made the last, because it was more fit to be joined with the next chapter.
(32) That is, as changing and variable as the waters. Upon this foundation sits this harlot as queen, a vain person, on that which is vain.
John Gill
17:15 And he saith unto me,.... That is, the angel, who proposed to give John the interpretation of the vision, he went on with it as follows:
the waters which thou sawest, where the whore sitteth; see Gill on Rev_ 17:1,
are peoples, and multitudes, and nations, and tongues; denoting the vast multitude of people, of which the several kingdoms, of divers languages, consist, which belong to the jurisdiction of Rome Papal: it is an eastern way of speaking, and is particularly used to express the various kingdoms, and infinite number of people belonging to the Babylonish monarchy, which was an emblem of the antichristian state, Dan 3:4 and these are compared to waters, to many waters; which phrase sometimes is used for the sea, Ps 107:23 because of the vast numbers of them; the whole world wondered after the beast, and the kings and inhabitants of the earth have been subject to the see of Rome; and because of their overbearing force, carrying all before them; see Is 8:7 Rev_ 13:3 and because, like waters, they are continually upon the flux, one generation succeeding another; and because of their instability, fickleness, and inconstancy, as in religion, so in their constitution, they will hate the whore they love; and as they frequently change and alter in their form, at last they will utterly cease: so the Jews (w) interpret many waters, in Song 8:7 of all people, and of the kings of the earth, and of the nations of the world; and they say, that many waters never signify any other than all the nations, and those that are appointed over them (x). So, "he drew me out of many waters", Ps 18:16 is by the Targum on the place explained, he delivered me from many people. And so Ps 46:4 is paraphrased by the Targumist;
"people, "as rivers", and their streams, shall come, and make glad the city of the Lord;''
see the Targum on Is 8:7 and in Ezek 32:2 where it is observed kingdoms are compared to waters (y).
(w) Targum in Cant. viii. 7. Shirhashirim Rabba fol. 26. 1. (x) Zohar in Gen. fol. 51. 3. & Raya Mehimna in ib. & in Numb. fol. 105. 3. Bemidbar Rabba, sect. 2. fol. 179. 4. (y) Yaikut Simeoni, par. 2. fol. 93. 2.
Robert Jamieson, A. R. Fausset and David Brown
17:15 (Rev_ 17:1; Is 8:7.) An impious parody of Jehovah who "sitteth upon the flood" [ALFORD]. Also, contrast the "many waters" Rev_ 19:6, "Alleluia."
peoples, and multitudes, and nations, and tongues--The "peoples," &c., here mark the universality of the spiritual fornication of the Church. The "tongues" remind us of the original Babel, the confusion of tongues, the beginning of Babylon, and the first commencement of idolatrous apostasy after the flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of the harlot, claims a double supremacy over all peoples, typified by the "two swords" according to the interpretation of Boniface VIII in the Bull, "Unam Sanctam," and represented by the two keys: spiritual as the universal bishop, whence he is crowned with the miter; and temporal, whence he is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diadems the "many diadems" of Him who alone has claim to, and shall exercise when He shall come, the twofold dominion (Rev_ 19:12).
17:1617:16: Եւ տասն եղջեւրքն՝ զոր տեսեր գազանին, նոքա տեսցեն զպոռնիկն՝ եւ ատեսցեն զնա, եւ զմարմին նորա կերիցե՛ն՝ եւ այրեսցեն զնա հրով:
16 Եւ գազանի տասը եղջիւրները, որ տեսար, դրանք պիտի տեսնեն պոռնկին, պիտի ատեն նրան, պիտի ուտեն նրա մարմինը եւ պիտի այրեն նրան կրակով.
16 Տասը եղջիւրները, որոնք գազանին վրայ տեսար, անոնք պիտի ատեն պոռնիկը ու զանիկա պիտի մերկացնեն եւ անոր մարմինը պիտի ուտեն ու զանիկա կրակով պիտի այրեն։
Եւ տասն եղջեւրքն զոր տեսեր [237]գազանին, նոքա տեսցեն զպոռնիկն եւ ատեսցեն զնա``, եւ զմարմին նորա կերիցեն եւ այրեսցեն զնա հրով:

17:16: Եւ տասն եղջեւրքն՝ զոր տեսեր գազանին, նոքա տեսցեն զպոռնիկն՝ եւ ատեսցեն զնա, եւ զմարմին նորա կերիցե՛ն՝ եւ այրեսցեն զնա հրով:
16 Եւ գազանի տասը եղջիւրները, որ տեսար, դրանք պիտի տեսնեն պոռնկին, պիտի ատեն նրան, պիտի ուտեն նրա մարմինը եւ պիտի այրեն նրան կրակով.
16 Տասը եղջիւրները, որոնք գազանին վրայ տեսար, անոնք պիտի ատեն պոռնիկը ու զանիկա պիտի մերկացնեն եւ անոր մարմինը պիտի ուտեն ու զանիկա կրակով պիտի այրեն։
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17:1616: И десять рогов, которые ты видел на звере, сии возненавидят блудницу, и разорят ее, и обнажат, и плоть ее съедят, и сожгут ее в огне;
17:16  καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὖτοι μισήσουσιν τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί·
17:16. καὶ (And) τὰ (the-ones) δέκα (ten) κέρατα (horns) ἃ ( to-which ) εἶδες (thou-had-seen) καὶ (and) τὸ (the-one) θηρίον, (a-beastlet,"οὗτοι (the-ones-these) μισήσουσι (they-shall-hate-unto) τὴν (to-the-one) πόρνην, (to-a-harlot,"καὶ (and) ἠρημωμένην (to-having-had-come-to-be-en-solituded) ποιήσουσιν (they-shall-do-unto) αὐτὴν (to-it) καὶ (and) γυμνήν, (to-stripped,"καὶ (and) τὰς (to-the-ones) σάρκας (to-fleshes) αὐτῆς (of-it) φάγονται , ( they-shall-devour ,"καὶ (and) αὐτὴν (to-it) κατακαύσουσιν (they-shall-burn-down) [ἐν] "[in]"πυρί: (unto-a-fire)
17:16. et decem cornua quae vidisti et bestiam hii odient fornicariam et desolatam facient illam et nudam et carnes eius manducabunt et ipsam igni concremabuntAnd the ten horns which thou sawest in the beast: These shall hate the harlot and shall make her desolate and naked and shall eat her flesh and shall burn her with fire.
16. And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire.
17:16. And the ten horns that you saw on the beast, these shall hate the woman who fornicates, and they shall make her desolate and naked, and they shall chew her flesh, and they shall burn her completely with fire.
17:16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire:

16: И десять рогов, которые ты видел на звере, сии возненавидят блудницу, и разорят ее, и обнажат, и плоть ее съедят, и сожгут ее в огне;
17:16  καὶ τὰ δέκα κέρατα ἃ εἶδες καὶ τὸ θηρίον, οὖτοι μισήσουσιν τὴν πόρνην, καὶ ἠρημωμένην ποιήσουσιν αὐτὴν καὶ γυμνήν, καὶ τὰς σάρκας αὐτῆς φάγονται, καὶ αὐτὴν κατακαύσουσιν ἐν πυρί·
17:16. et decem cornua quae vidisti et bestiam hii odient fornicariam et desolatam facient illam et nudam et carnes eius manducabunt et ipsam igni concremabunt
And the ten horns which thou sawest in the beast: These shall hate the harlot and shall make her desolate and naked and shall eat her flesh and shall burn her with fire.
17:16. And the ten horns that you saw on the beast, these shall hate the woman who fornicates, and they shall make her desolate and naked, and they shall chew her flesh, and they shall burn her completely with fire.
17:16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
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Adam Clarke: Commentary on the Bible - 1831
17:16: And the ten horns which thou sowest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire - Here is a clue to lead us to the right interpretation of the horns of the beast. It is said the Ten horns shall hate the whore; by which is evidently meant, when connected with what follows, that the whole of the ten kingdoms in the interest of the Latin Church shall finally despise her doctrines, be reformed from popery, assist in depriving her of all influence and in exposing her follies, and in the end consign her to utter destruction. From this it follows that no Roman Catholic power which did not exist so late as the Reformation can be numbered among the horns of the beast; the horns must, therefore, be found among the great states of Europe at the commencement of the Reformation. These were exactly ten, viz., France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, and Portugal. In these were comprehended most of the minor states not styled monarchies, and which, from their first rise to the period of the Reformation, had been subdued by one or more of the ten grand Roman Catholic powers already named. Consequently, these ten constituted the power and strength of the beast; and each minor state is considered a part of that monarchy under the authority of which it was finally reduced previously to the Reformation.
But it may be asked, How could the empire, which was the revived head of the beast, have been at the same time one of its horns? The answer is as follows: Horns of an animal, in the language of prophecy, represent the powers of which that empire or kingdom symbolized by the animal is composed. Thus the angel, in his interpretation of Daniel's vision of the ram and he-goat expressly informs us that "the ram with two horns are the kings of Media and Persia." One of the horns of the ram, therefore, represented the kingdom of Media, and the other the kingdom of Persia; and their union in one animal denoted the united kingdom of Media and Persia, viz., the Medo-Persian empire. In like manner the beast with ten horns denotes that the empire represented by the beast is composed of ten distinct powers, and the ten horns being united in one beast very appropriately show that the monarchies symbolized by these horns are united together to form one empire; for we have already shown, in the notes on Rev 13:1, that a beast is the symbol of an empire. Therefore, as the horns of an animal, agreeably to the angel's explanation, (and we can have no higher authority), represent all the powers of which that domination symbolized by the animal is composed, the Roman empire of Germany, as one of those monarchies which gave their power and strength to the Latin empire, must consequently have been A Horn of the beast. But the Germanic empire was not only a Latin power, but at the same time was acknowledged by all Europe to have precedency of all the others. Therefore, as it is not possible to express these two circumstances by one symbol, it necessarily follows, from the nature of symbolical language, that what has been named the holy Roman empire must have a double representation. Hence the empire, as one of the powers of the Latin monarchy, was a horn of the beast, and in having precedency of all the others was its revived head. See a similar explanation of the tail of the dragon in the notes on Rev 12:4.
Albert Barnes: Notes on the Bible - 1834
17:16: And the ten horns which thou sawest upon the beast - Rev 17:3. The ten powers or kingdoms represented by those horns. See the notes on Rev 17:12.
These shall hate the whore - There seems to be some incongruity between this statement and what was pRev_iously made. In the former Rev 17:12-14, these ten governments are represented as in alliance with the beast; as "giving all their power and strength" unto it; and as uniting with it in making war with the Lamb. What is here said must, therefore, refer to some subsequent period, indicating some great change in their feelings and policy. We have seen the evidence of the fulfillment of the former statements. This statement will be accomplished if these same powers, represented by the ten horns, that were formerly in alliance with the papacy, shall become its enemy, and contribute to its final overthrow. That is, it will be accomplished if the nations of Europe, embraced within the limits of those ten kingdoms, shall become hostile to the papacy, and shall combine for its overthrow. Is anything more probable than this? France (see the notes on Rev_. 16) has already struck more than one heavy blow on that power; England has been detached from it; many of the states of Italy are weary of it, and are ready to rise up against it; and nothing is more probable than that Spain, Portugal, France, Lombardy, and the papal States themselves, will yet throw off the yoke foRev_er, and put an end to a power that has so long ruled over people. It was with the utmost difficulty, in 1848, that the papal power was sustained, and this was done only by foreign swords; the papacy could not probably be protected in another such outbreak. And this passage leads us to anticipate that the period will come - and that probably not far in the future - when those powers that have for so many ages sustained the papacy will become its determined foes, and will rise in their might and bring it foRev_er to an end.
And shall make her desolate and naked - Strip her of all her power and all her attractiveness. That is, applied to papal Rome, all that is so gorgeous and alluring - her wealth, and pomp, and splendor - shall be taken away, and she will be seen as she is, without anything to dazzle the eye or to blind the mind.
And shall eat her flesh - Shall completely destroy her - as if her flesh were consumed. Perhaps the image is taken from the practice of cannibals eating the flesh of their enemies slain in battle. If so, nothing could give a more impressive idea of the utter destruction of this formidable power, or of the feelings of those by whom its end would be brought about.
And burn her with fire - Another image of total destruction. Perhaps the meaning may be, that after her flesh was eaten, such parts of her as remained would be thrown into the fire and consumed. If this be the meaning, the image is a very impressive one to denote absolute and total destruction. Compare the notes on Rev 18:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: the ten: Rev 17:2, Rev 17:10, Rev 17:12
these: The ten horns, which the angel explained of "ten kings" or kingdoms, and which once exalted and supported her ecclesiastical tyranny, will hate, desolate, strip, and devour her. They will be the principal instruments in the destruction of popery and the ruin of Rome itself. Rev 17:1, Rev 17:2, Rev 17:13, Rev 16:12; Isa 13:17, Isa 13:18; Jer 50:41, Jer 50:42
and naked: Rev 18:16, Rev 18:17; Eze 16:37-44, Eze 23:45-49
eat: Job 31:31; Psa 27:2; Dan 7:5
and burn: Rev 18:8, Rev 18:16; Lev 21:9
Geneva 1599
17:16 And the ten (33) horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.
(33) The ten kings, as (Rev_ 17:12). The accomplishment of this fact and event is daily increased in this our age by the singular providence and most mighty government of God. Therefore the facts are propounded in this verse, and the cause of them in the verses following.
John Gill
17:16 And the ten horns which thou sawest upon the beast,.... Rev_ 17:3 and which are interpreted of ten kings, Rev_ 17:12. The Alexandrian copy, the Complutensian edition, and the Syriac Arabic, and Ethiopic versions, read, "and the beast"; and then the sense is, that the ten kings and states in particular, who have defended antichrist, and the whole empire in general, which has bore up and supported the whore of Rome:
these shall hate the whore; her principles and sentiments, her doctrines, which are doctrines of devils, her wicked practices, her idolatries, adulteries, murders, and thefts; they will repent of their fornications with her, and cease from them; their love will be turned to hatred, and the latter will be greater than ever the former was, like Amnon's to Tamar; and as it usually is with men towards harlots, when they see their follies, and how they have been deceived and abused by them:
and shall make her desolate; leave her, quit her communion; no more commit fornication with her, or join with her in her idolatrous worship; but come out from that apostate church, and renounce all fellowship with her, and persuade and engage as many as they can influence to do the same:
and naked; strip her of her purple, scarlet colour, gold, pearls, and precious stones; cease to give their power and strength, withhold their taxes and tribute, deprive her of her power and authority, civil and ecclesiastical, in their realms, and take away even her patrimony from her; and not only so, but expose her shame and filthiness, her abominable principles and practices, to all the world; which has been in part done already:
and shall eat her flesh; not literally, but mystically; not out of love, but hatred; they shall take that to themselves, and make use of, which have fattened her, as bishoprics, and other benefices, lands, endowments belonging to abbeys, and monasteries, and other religious houses; an instance and example of which we have in King Henry the Eighth's time; so some understand this phrase of devouring the substance of others, in Ps 27:2. So the Targumists often interpret "flesh and fatness"; by "riches, goods", or substance; the phrase in Is 17:4 "the fatness of his flesh shall wax lean", is paraphrased, , "the riches of his glory shall be carried away"; and the words in Mic 3:3 who shall also eat the flesh of my people", &c. are rendered, "and they who spoil" , "the goods", or "substance of my people, and take away their precious mammon, or money, from them. And again, Zech 11:9 "let the rest eat, everyone the flesh of another", is in the Targum, "let a man spoil" "the goods or substance of his neighbour"; and in Rev_ 17:16 he shall eat the flesh of the fat; the paraphrase is, "he shall" spoil "the goods or substance of the rich".
And burn her with fire: alluding to the law in Lev 21:9 which required that the daughter of a priest, that played the whore, should be burnt with fire; and this is to be understood literally of burning the city of Rome, the seat of the whore, with fire; of which see Rev_ 18:8. It has been very near being burnt in times past, as by Alaricus the Goth, Attila the Hun, Genseric the Vandal, and by Totilas, and in later times by Charles the Fifth; and would have been, had they not been dissuaded or diverted from it; and which were so many preludes and warnings of its future fate: and we may learn from hence, that Rome, and the Romish antichrist, will not be destroyed by the Turks, but by the Christians; and by the same states, and kingdoms, and princes, by which the whore of Rome has been supported in her grandeur, power, and authority, who will revolt from Popery, and embrace the pure Gospel of Christ: and this shows, that the ten horns, or kingdoms, into which the Roman empire has been divided, will subsist in this form at the destruction of Rome; wherefore, it has been rightly observed by some, that not one of these kingdoms shall ever be able to rise to universal monarchy. France has been for many years attempting it, but in vain; and we may sit down easy and satisfied, assuring ourselves with the greatest confidence, that all attempts this way will be fruitless; there never will be another universal monarchy on earth but that of Christ's; see Dan 2:37.
Robert Jamieson, A. R. Fausset and David Brown
17:16 upon the beast--But A, B, Vulgate, and Syriac read, "and the beast."
shall make her desolate--having first dismounted her from her seat on the beast (Rev_ 17:3).
naked--stripped of all her gaud (Rev_ 17:4). As Jerusalem used the world power to crucify her Saviour, and then was destroyed by that very power, Rome; so the Church, having apostatized to the world, shall have judgment executed on her first by the world power, the beast and his allies; and these afterwards shall have judgment executed on them by Christ Himself in person. So Israel leaning on Egypt, a broken reed, is pierced by it; and then Egypt itself is punished. So Israel's whoredom with Assyria and Babylon was punished by the Assyrian and Babylonian captivities. So the Church when it goes a-whoring after the word as if it were the reality, instead of witnessing against its apostasy from God, is false to its profession. Being no longer a reality itself, but a sham, the Church is rightly judged by that world which for a time had used the Church to further its own ends, while all the while "hating" Christ's unworldly religion, but which now no longer wants the Church's aid.
eat her flesh--Greek plural, "masses of flesh," that is, "carnal possessions"; implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (Rev_ 18:1; Rev_ 19:5); first by an "angel having great power" (Rev_ 18:1), then by "another voice from heaven" (Rev. 18:4-20), then by "a mighty angel" (Rev_ 18:21-24). Compare Ezek 16:37-44, originally said of Israel, but further applicable to the New Testament Church when fallen into spiritual fornication. On the phrase, "eat . . . flesh" for prey upon one's property, and injure the character and person, compare Ps 14:4; Ps 27:2; Jer 10:25; Mic 3:3. The First Napoleon's Edict published at Rome in 1809, confiscating the papal dominions and joining them to France, and later the severance of large portions of the Pope's territory from his sway and the union of them to the dominions of the king of Italy, virtually through Louis Napoleon, are a first instalment of the full realization of this prophecy of the whore's destruction. "Her flesh" seems to point to her temporal dignities and resources, as distinguished from "herself" (Greek). How striking a retribution, that having obtained her first temporal dominions, the exarchate of Ravenna, the kingdom of the LOMBARDs, and the state of Rome, by recognizing the usurper Pepin as lawful king of France, she should be stripped of her dominions by another usurper of France, the Napoleonic dynasty!
burn . . . with fire--the legal punishment of an abominable fornication.
17:1717:17: Քանզի Աստուած եդ ՚ի սիրտս նոցա առ ՚ի լինե՛լ նոցա մի կամս, եւ տա՛լ զթագաւորութիւն գազանին՝ մինչեւ կատարեսցի՛ բանն Աստուծոյ[5293]: [5293] Ոմանք. Քանզի ետ Աստուած ՚ի սիրտս... նոցա ՚ի մի կամս։
17 քանզի Աստուած այս բանը դրեց նրանց սրտում. որ նրանք լինեն միակամ եւ թագաւորութիւնը տան գազանին, մինչեւ որ կատարուի Աստծու խօսքը:
17 Վասն զի Աստուած անոնց սրտին մէջ դրաւ, որ իր կամքը կատարեն ու միակամ ըլլան եւ իրենց թագաւորութիւնը գազանին տան, մինչեւ Աստուծոյ խօսքերը կատարուին։
Քանզի Աստուած եդ ի սիրտս նոցա առ ի լինել նոցա մի կամս, եւ տալ զթագաւորութիւն գազանին մինչեւ կատարեսցի բանն Աստուծոյ:

17:17: Քանզի Աստուած եդ ՚ի սիրտս նոցա առ ՚ի լինե՛լ նոցա մի կամս, եւ տա՛լ զթագաւորութիւն գազանին՝ մինչեւ կատարեսցի՛ բանն Աստուծոյ[5293]:
[5293] Ոմանք. Քանզի ետ Աստուած ՚ի սիրտս... նոցա ՚ի մի կամս։
17 քանզի Աստուած այս բանը դրեց նրանց սրտում. որ նրանք լինեն միակամ եւ թագաւորութիւնը տան գազանին, մինչեւ որ կատարուի Աստծու խօսքը:
17 Վասն զի Աստուած անոնց սրտին մէջ դրաւ, որ իր կամքը կատարեն ու միակամ ըլլան եւ իրենց թագաւորութիւնը գազանին տան, մինչեւ Աստուծոյ խօսքերը կատարուին։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717: потому что Бог положил им на сердце--исполнить волю Его, исполнить одну волю, и отдать царство их зверю, доколе не исполнятся слова Божии.
17:17  ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῶ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ.
17:17. ὁ (the-one) γὰρ (therefore) θεὸς (a-Deity) ἔδωκεν (it-gave) εἰς (into) τὰς (to-the-ones) καρδίας (to-hearts) αὐτῶν (of-them) ποιῆσαι (to-have-done-unto) τὴν (to-the-one) γνώμην (to-an-acquaintance) αὐτοῦ, (of-it,"καὶ (and) ποιῆσαι (to-have-done-unto) μίαν (to-one) γνώμην (to-an-acquaintance) καὶ (and) δοῦναι (to-have-had-given) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) αὐτῶν (of-them) τῷ (unto-the-one) θηρίῳ, (unto-a-beastlet) ἄχρι (unto-whilst) τελεσθήσονται (they-shall-be-finished-unto) οἱ (the-ones) λόγοι (forthees) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
17:17. Deus enim dedit in corda eorum ut faciant quod illi placitum est ut dent regnum suum bestiae donec consummentur verba DeiFor God hath given into their hearts to do that which pleaseth him: that they give their kingdom to the beast, till the words of God be fulfilled.
17. For God did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished.
17:17. For God has granted to their hearts that they may do to her whatever is pleasing, so that they may give their kingdom to the beast, until the words of God may be completed.
17:17. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled:

17: потому что Бог положил им на сердце--исполнить волю Его, исполнить одну волю, и отдать царство их зверю, доколе не исполнятся слова Божии.
17:17  ὁ γὰρ θεὸς ἔδωκεν εἰς τὰς καρδίας αὐτῶν ποιῆσαι τὴν γνώμην αὐτοῦ, καὶ ποιῆσαι μίαν γνώμην καὶ δοῦναι τὴν βασιλείαν αὐτῶν τῶ θηρίῳ, ἄχρι τελεσθήσονται οἱ λόγοι τοῦ θεοῦ.
17:17. Deus enim dedit in corda eorum ut faciant quod illi placitum est ut dent regnum suum bestiae donec consummentur verba Dei
For God hath given into their hearts to do that which pleaseth him: that they give their kingdom to the beast, till the words of God be fulfilled.
17:17. For God has granted to their hearts that they may do to her whatever is pleasing, so that they may give their kingdom to the beast, until the words of God may be completed.
17:17. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
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
17:17: For God hath put in their hearts to fulfill his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled - Let no one imagine that these ten Latin kingdoms, because they support an idolatrous worship, have been raised up merely by the power of man or the chances of war. No kingdom or state can exist without the will of God; therefore let the inhabitants of the world tremble when they see a wicked monarchy rise to power, and let them consider that it is raised up by the Lord to execute his vengeance upon the idolatries and profligacies of the times. It is said of the kings in communion with the Church of Rome, that God hath put in their hearts to fulfill his will. How is this Divine will accomplished? In the most awful and afflictive manner! In causing ten Latin kings to unite their dominions into one mighty empire for the defense of the Latin Church. Here is a dreadful dispensation of Jehovah; but it is such as the nations have most righteously deserved, because when they had the truth they lived not according to its most holy requisitions, but loved darkness rather than light, because their deeds were evil. Therefore hath "the Lord sent them strong delusion that they should believe a lie, that they might all be damned who believe not the truth, but have pleasure in unrighteousness." But this deplorable state of the world is not perpetual, it can only continue till every word of God is fulfilled upon his enemies; and when this time arrives, (which will be that of Christ's second advent), then shall the Son of God slay that wicked "with the spirit of his mouth, and shall consume him with the brightness of His Coming."
Albert Barnes: Notes on the Bible - 1834
17:17: For God hath put in their hearts to fulfil his will - That is, in regard to the destruction of this mighty power. They would be employed as his agents in bringing about his designs. Kings and princes are under the control of God, and, whatever may be their own designs, they are in fact employed to accomplish his purposes, and are instruments in his hands. See the notes on Isa 10:7. Compare Psa 76:10.
And to agree - See Rev 17:13. That is, they act harmoniously in their support of this power, and so they will in its final destruction.
And give their kingdom unto the beast - See the notes at Rev 17:13.
Until the words of God shall be fulfilled - Not foRev_er; not as a permanent arrangement. God has fixed a limit to the existence of this power. When his purposes are accomplished, these kingdoms will withdraw their support, and this mighty power will fall to rise no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: God hath: Rev 17:13; Act 4:27, Act 4:28
put: Ezr 7:27; Psa 105:25; Pro 21:1; Jer 32:40; Th2 2:10-12; Jam 1:13-17
to fulfil: Luk 22:3, Luk 22:22, Luk 22:37; Joh 13:2, Joh 13:18
until: Rev 6:11, Rev 10:7, Rev 15:1; Pro 19:21; Isa 45:17, Isa 46:10, Isa 46:11; Jer 27:6, Jer 27:7; Eze 38:16, Eze 38:17; Dan 12:7; Joh 10:35, Joh 12:39, Joh 12:40, Joh 19:24, Joh 19:28
Geneva 1599
17:17 (34) For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
(34) A reason rendered from the chief efficient cause, which is the providence of God, by which alone John by inversion of order affirms to have come to pass, both that the kings should execute on the harlot that which pleased God, and which he declared in the verse before: and also that by one consent and counsel, they should give their kingdom to the beast, etc. (Rev_ 17:13-14) for as these being blinded have before depended on the call of the beast that lifts up the harlot, so it is said, that afterward it shall come to pass, that they shall turn back, and shall fall away from her, when their hearts shall be turned into better state by the grace and mercy of God.
John Gill
17:17 For God hath put in their hearts to fulfil his will,.... By doing the preceding things to the whore of Rome, whose destruction is according to the will of God; it is his approving will, what he likes of, and will be well pleased with; it is his will of command, what he will order to be done, Rev_ 18:6 and it is his determining will, his will of purpose, his decree, what he has resolved shall be done; he has fixed the time of her reign, and longer than that she shall not continue: and these kings, in destroying her, will not do so much their own will, as the will of God, and God will put it into their hearts to do it; he will work in them both to will and to do; he will fill them with hatred to her; he will incline their minds to do the above things, as it will be in the power of their hands to do them; he who has the hearts of all men, and even of kings in his hands, and can turn them as rivers of water, will move them hereunto, Prov 21:1 he that turned the hearts of the Egyptians to hate his people Israel, Ps 105:25 will turn the hearts of these kings to hate the whore, and do unto her as is here predicted; and the same God will do this, who has, on the other hand, already put into their hearts to do the following things:
and to agree: this clause is wanting in the Alexandrian copy, and in the Vulgate Latin version, and is the same with that of having one mind, Rev_ 17:13 that is, being of the same religion; God giving them up to a reprobate mind, to believe a lie, that they might be damned; which must be understood not of the same individuals, but of their predecessors; unless this is to be interpreted of their agreeing together against the whore, to pull her down, and set up the pure worship and service of God; for this is a blessing of grace from God, who gives his people one heart and one way, that they may fear him, Jer 32:39 but the former sense seems best, since it follows,
and give their kingdom unto the beast; the eighth king, and seventh head, the pope of Rome; to whom they have given their power and strength in things civil and ecclesiastical, their wealth and riches; and have received their crowns from him, and have held their kingdoms by him, and become tributary to him: and this is done, and will be,
until the words of God shall be fulfilled; concerning the afflictions of his church and people, and the reign of antichrist, for the space of forty and two months, Rev_ 11:2 all which while they are fulfilling the secret will of God, unknown to them, and yet act against his revealed will, and break his commands; just as the Jews, ignorant of the prophecies of the Old Testament, fulfilled them in condemning Christ, Acts 13:27. That God should put it into the hearts of these kings to fulfil his will, in destroying the whore of Rome, is easily received; but there seems some difficulty that he should put it into their hearts to agree and give their kingdom to the beast, which was sinful: now this he did, not by infusing sin into them, which is contrary to his pure and holy nature; but by leaving them, and giving them up to their own hearts' lusts; stirring up, and moving upon their minds, and directing the motions of it, to such and such objects, which they readily and voluntarily fell in with; and yet the concern of God herein does not, nor do his decrees about sin infringe the liberty of the will in acting, or excuse the sinfulness of the action, or make God the author of sin; as the instances of selling of Joseph by his brethren, and the crucifixion of Christ by the Jews, show.
Robert Jamieson, A. R. Fausset and David Brown
17:17 hath put--the prophetical past tense for the future.
fulfil--Greek, "do," or "accomplish." The Greek, "poiesai," is distinct from that which is translated, "fulfilled," Greek, "telesthesontai," below.
his will--Greek, "his mind," or purpose; while they think only of doing their own purpose.
to agree--literally, "to do" (or accomplish) one mind" or "purpose." A and Vulgate omit this clause, but B supports it.
the words of God--foretelling the rise and downfall of the beast; Greek, "hoi logoi," in A, B, and ANDREAS. English Version reading is Greek, "ta rhemata," which is not well supported. No mere articulate utterances, but the efficient words of Him who is the Word: Greek, "logos."
fulfilled-- (Rev_ 10:7).
17:1817:18: Եւ կինն զոր տեսեր՝ է՛ քաղաքն մեծ, որ ունի զթագաւորութիւն ՚ի վերայ թագաւորութեանց երկրի:
18 Եւ այն կինը, որին տեսար, մեծ քաղաքն է, որ թագաւորում է երկրի թագաւորների վրայ»:
18 Եւ կինը որ տեսար, այն մեծ քաղաքն է, որ կը թագաւորէ երկրի թագաւորներուն վրայ»։
Եւ կինն զոր տեսեր` է քաղաքն մեծ, որ ունի զթագաւորութիւն ի վերայ թագաւորութեանց երկրի:

17:18: Եւ կինն զոր տեսեր՝ է՛ քաղաքն մեծ, որ ունի զթագաւորութիւն ՚ի վերայ թագաւորութեանց երկրի:
18 Եւ այն կինը, որին տեսար, մեծ քաղաքն է, որ թագաւորում է երկրի թագաւորների վրայ»:
18 Եւ կինը որ տեսար, այն մեծ քաղաքն է, որ կը թագաւորէ երկրի թագաւորներուն վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1818: Жена же, которую ты видел, есть великий город, царствующий над земными царями.
17:18  καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς.
17:18. καὶ (And) ἡ (the-one) γυνὴ (a-woman) ἣν (to-which) εἶδες (thou-had-seen) ἔστιν (it-be) ἡ (the-one) πόλις (a-city) ἡ (the-one) μεγάλη (great) ἡ (the-one) ἔχουσα (holding) βασιλείαν (to-a-ruling-of) ἐπὶ (upon) τῶν ( of-the-ones ) βασιλέων ( of-rulers-of ) τῆς ( of-the-one ) γῆς . ( of-a-soil )
17:18. et mulier quam vidisti est civitas magna quae habet regnum super reges terraeAnd the woman which thou sawest is the great city which hath kingdom over the kings of the earth.
18. And the woman whom thou sawest is the great city, which reigneth over the kings of the earth.
17:18. And the woman that you saw is the great City, which holds a kingdom above that of the kings of the earth.”
17:18. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth:

18: Жена же, которую ты видел, есть великий город, царствующий над земными царями.
17:18  καὶ ἡ γυνὴ ἣν εἶδες ἔστιν ἡ πόλις ἡ μεγάλη ἡ ἔχουσα βασιλείαν ἐπὶ τῶν βασιλέων τῆς γῆς.
17:18. et mulier quam vidisti est civitas magna quae habet regnum super reges terrae
And the woman which thou sawest is the great city which hath kingdom over the kings of the earth.
17:18. And the woman that you saw is the great City, which holds a kingdom above that of the kings of the earth.”
17:18. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.
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
17:18: And the woman which thou sawest is that great city, which reigneth over the kings of the earth - It has already been shown that the woman sitting upon the seven-headed beast is a representation of the Latin Church; here we have the greatest assurance that it is so, because the woman is called a city, which is a much plainer emblem of a Church, as the word is used unequivocally in this sense in so many parts of Scripture that we cannot well mistake its meaning. See Rev 3:12; Rev 11:2; Rev 21:10; Rev 22:19; and also Psa 46:4; Psa 87:3; Heb 12:22, etc. The woman therefore must be the Latin Church; and as the apostle saw her sitting upon the beast, this must signify that ἡ εχουσα βασιλειαν, she hath A Kingdom over the kings of the earth, i.e., over the kings of the Latin world, for that this is the meaning of earth has been shown before in numerous instances. That Kingdom which the woman has over the kings of the Latin world, or secular Latin empire, or in other words The Kingdom of the Latin Church, is the numbered Latin kingdom or Romish hierarchy. See on Rev 13:18 (note). The woman is also called a Great city, to denote the very great extent of her jurisdiction; for she has comprehended within her walls the subjects of the mighty dominations of France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, and Portugal. What an extensive city was this! Surely such as to justify the prophetic denomination, that Great city.
Having now gone through the whole of the angel's interpretation of St. John's vision of a whore sitting upon the seven-headed and ten-horned beast, it will be essentially necessary to examine a little more attentively the eighth verse of this chapter. It has already been shown that the phrases, was, is not, shall ascend out of the bottomless pit, and yet is, refer to the Latin kingdom which existed before the building of Rome, to the Roman empire in the time of St. John, and to the Latin empire which was in futurity in the apostolic age. But as the words was, is not, etc., are spoken of the beast upon which the apostle saw the woman, or Latin Church, sit; how can it be said of this beast that it had an existence before the date of the Apocalypse, when the woman whom it carried was not in being till long after this period? And what connection has the Latin empire of the middle ages with that which derived its name from Latinus, king of the Aborigines, and was subjugated by the ancient Romans; or even with that which existed in the time of the apostle? The answer is as follows: St. John saw the beast upon which the woman sat with all his seven heads and ten horns. Consequently, as the angel expressly says that five of these seven heads had already fallen in the time of the vision, it therefore necessarily follows that the apostle must have seen that part of the Latin empire represented by the seven-headed beast which had already been under the emblem of five heads. Therefore the woman sat upon the beast that Was. But it is plain from the angel's interpretation that the whole of the seven heads fell, before the beast upon which the woman sat arose; and yet the woman is represented as sitting upon the seven-headed beast to denote, as we have before observed, that it is the Latin kingdom in its last estate, or under one of its heads restored, which is the secular kingdom of antichrist. The beast is also said not to have any existence in the time of the vision; from which it is evident that the monarchy of the Latins, and not that of the Romans, is here intended; because the latter was in the time of the vision. Again, the beast which St. John saw had not ascended out of the bottomless pit in his time; consequently the whole seven heads and ten horns were in futurity, for all these heads and horns rose up out of the abyss at the same time with the beast. How is this apparent contradiction reconciled? In the most plain and satisfactory manner, by means of the angel's double interpretation of the heads; for if the seven heads be taken in the sense of seven mountains, (head in the Scripture style being a symbol of precedency as well as supremacy), then the beast with all its heads and horns was altogether in futurity in the apostle's time, for the seven heads are the seven electorates of the German empire, and the ten horns the ten monarchies in the interest of the Latin Church. Finally, the beast is said to exist in the time of the vision; therefore the Roman empire, which governed the world, must be here alluded to; and consequently the phrase and yet is is a proof that, as the beast is the Latin kingdom, and this beast is said to have an existence in the time of the apostle, the empire of the Caesars, though generally known by the name of the Roman, is in a very proper sense the Latin kingdom, as the Latin was the language which prevailed in it. Hence the seven-headed and ten-horned beast is at once the representation of the ancient Latin power, of the Roman empire which succeeded it, and of the Latin empire which supports the Latin Church. Here is then the connection of the ancient Latin and Roman powers with that upon which the woman sits. She sits upon the beast that was and is not, because three of his heads represent the three forms of government which the ancient Latins had before they were subjugated by the Romans, viz., the regal power, the dictatorship, and the power of the praetors. She sits upon the beast which Shall Ascend out of the bottomless pit, because all his seven heads, taken in the sense of mountains were in futurity in the apostolic age. She sits upon the beast that yet is, because four of his heads represent four forms of government of the Roman or Latin empire now in existence, viz., the consulate, the triumvirate, the imperial power, and the patriciate. It is hence evident that the beast, in the largest acceptation of this term, is a symbol of the Latin power in general, from its commencement in Latinus to the end of time; his seven heads denoting seven kings or supreme forms of Latin government, during this period, king or kingdom, as we have already observed, being a general term in the prophetical writings for any kind of supreme governor or government, no matter by what particular name such may have been designated among men. Thus the Latin power from the time of Latinus to the death of Numitor was the beast under the dominion of his first head; from the death of Numitor to the destruction of Alba it was the beast under the dominion of his second head; from the destruction of Alba to the final subjugation of the Latins by the Romans the beast under the dominion of his third head. And as the four Roman forms of government which were subsequent to the final conquest of the Latins, were also Latin dominations, the Latin power under these forms of government was the beast under the dominion of his fourth, fifth, sixth and seventh heads. The beast of the bottomless pit, which followed the fall of all the heads of the sea beast or general Latin empire, is, according to the angel's interpretation, ογδοος, (βασιλευς), an Eighth king, i.e., an eighth species of Latin power, or, in other words, a supreme form of Latin government essentially differing from all the foregoing; yet, as it is nominally the same with one of the preceding seven, it is not accounted an eighth head of the beast. The first beast of Rev 13:1 is a description of the eighth or last condition of the General Latin empire, and is said to arise εκ της θαλασσης, out of the sea, because the heads are there taken in a double sense, sea being a general term to express the origin of every great empire which is raised up by the sword; but when (as in Rev 17:11) one of the heads of the sea beast (viz., that secular power which is still in being, and has supported the Latin Church for more than a thousand years) is peculiarly styled The Beast, the Holy Ghost, speaking of this secular Latin empire exclusively, declares it to be εκ της αβυσσου, From the bottomless pit.
John Edward Clarke.
Albert Barnes: Notes on the Bible - 1834
17:18: And the woman which thou sawest - Rev 17:3.
Is that great city - Represents that great city.
Which reigneth over the kings of the earth - Rome would of course be understood by this language in the time of John, and all the circumstances, as we have seen, combined to show that Rome, in some form of its dominion, is intended. Even the name could hardly have designated it more clearly, and all expositors agree in supposing that Rome, either as pagan or as Christian, is referred to. The chapter shows that its power is limited; and that, although for purposes which he saw to be wise, God allows it to have a wide influence over the nations of the earth, yet, in his own appointed time, the very powers that have sustained it will become its foes, and combine for its overthrow. Europe needs but little further provocation, and the fires of liberty, which have been so long pent up, will break forth, and that storm of indignation which has expelled the Jesuits from all the courts of Europe; which has abolished the Inquisition; which has more than once led hostile armies to the very gates of papal Rome, will again be aroused in a manner which cannot be allayed, and that mighty power, which has controlled so large a part of the nations of Europe for more than a thousand years of the world's history, will come to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: the woman: Rev 16:19, Rev 18:2; Dan 2:40, Dan 2:41, Dan 7:23; Luk 2:1
which reigneth: The city which, at the time of the vision, "reigned over the kings of the earth," was undoubtedly Rome; and from its foundation, it has, in different ways, accomplished this object to the present time. Rev 12:4
Geneva 1599
17:18 And the woman which thou sawest is that (35) great city, which reigneth over the kings of the earth.
(35) That is, Rome that great city, or only city (as Justinian calls it) the king and head of which was then the emperor, but now the pope, since the condition of the beast was changed.
John Gill
17:18 And the woman which thou sawest,.... Rev_ 17:3 as there described,
is that great city, often mentioned in this book; great Babylon, the city of Rome, Rev_ 11:8 which reigneth over the kings of the earth; which then reigned in John's time over the kings of the earth; and this clearly points out the city of Rome, for there was no other city then, but that, which reigned over the kings of the earth; that was then the metropolis of the Roman empire, to which the whole world was subject; and therefore it is called all the world, Lk 2:1 and since, all the kings of the empire have been under the jurisdiction of Rome Papal. It was formerly called Urbs Regum, a "city of kings" (z), either for the reason in the text, or because its inhabitants looked like kings.
(z) Justin. l. 18. c. 2.
Robert Jamieson, A. R. Fausset and David Brown
17:18 reigneth--literally, "hath kingship over the kings." The harlot cannot be a mere city literally, but is called so in a spiritual sense (Rev_ 11:8). Also the beast cannot represent a spiritual power, but a world power. In this verse the harlot is presented before us ripe for judgment. The eighteenth chapter details that judgment.