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  • PARALLEL BIBLE - Revelation 13:1


    CHAPTERS: Revelation 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22     
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

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    King James Bible - Revelation 13:1

    And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

    World English Bible

    Then I stood on the
    sand of the sea. I saw a beast coming up out of the sea, having ten horns and seven heads. On his horns were ten crowns, and on his heads, blasphemous names.

    Douay-Rheims - Revelation 13:1

    And I saw a beast coming up out of the sea, having seven
    heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy.

    Webster's Bible Translation

    And I stood upon the
    sand of the sea, and saw a beast rise out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

    Greek Textus Receptus


    και
    2532 ειδον 1492 5627 εκ 1537 της 3588 θαλασσης 2281 θηριον 2342 αναβαινον 305 5723 εχον 2192 5723 κεφαλας 2776 επτα 2033 και 2532 κερατα 2768 δεκα 1176 και 2532 επι 1909 των 3588 κερατων 2768 αυτου 846 δεκα 1176 διαδηματα 1238 και 2532 επι 1909 τας 3588 κεφαλας 2776 αυτου 846 ονομα 3686 βλασφημιας 988

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Jer 5:22

    SEV Biblia, Chapter 13:1

    ¶ Y yo me par sobre la arena del mar, y vi una bestia subir del mar, que tenía siete cabezas y diez cuernos; y sobre sus cuernos diez diademas; y sobre las cabezas de ella nombre de blasfemia.

    Clarke's Bible Commentary - Revelation 13:1

    Verse 1. And I stood upon the
    sand of the sea, and saw a beast rise up out of the sea] Before we can proceed in the interpretation of this chapter, it will be highly necessary to ascertain the meaning of the prophetic symbol beast, as the want of a proper understanding of this term has probably been one reason why so many discordant hypotheses have been published to the world. In this investigation it is impossible to resort to a higher authority than Scripture, for the Holy Ghost is his own interpreter.

    What is therefore meant by the term beast in any one prophetic vision, the same species of thing must be represented by the term whenever it is used in a similar manner in any other part of the sacred oracles. Having therefore laid this foundation, the angel's interpretation of the last of Daniel's four beasts need only be produced, an account of which is given in the seventh chapter of this prophet. Daniel being very desirous to "know the truth of the fourth beast which was diverse from all the others, exceeding dreadful, and of the ten horns that were on his head," the angel thus interprets the vision: "The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise," &c. In this scripture it is plainly declared that the fourth beast should be the fourth kingdom upon earth; consequently, the four beasts seen by Daniel are four kingdoms: hence the term beast is the prophetic symbol for a kingdom.

    As to the nature of the kingdom which is represented by the term beast, we shall obtain no inconsiderable light in examining the most proper meaning of the original word hyj chaiyah. This Hebrew word is translated in the Septuagint by the Greek word qhrion, and both words signify what we term a wild beast; and the latter is the one used by St. John in the Apocalypse. Taking up the Greek word qhrion in this sense, it is fully evident, if a power be represented in the prophetical writings under the notion of a wild beast, that the power so represented must partake of the nature of a wild beast. Hence an earthly belligerent power is evidently designed. And the comparison is peculiarly appropriate; for as several species of wild beasts carry on perpetual warfare with the animal world, so most governments, influenced by ambition, promote discord and depopulation. And, also, as the carnivorous wild beast acquires its strength and magnitude by preying upon the feebler animals; so most earthly monarchies are raised up by the sword, and derive their political consequence from the unsuccessful resistance to the contending nations.

    The kingdom of God, on the other hand, is represented as "a stone cut out of the mountain without hands;" and is never likened to a beast, because it is not raised up by the sword as all other secular powers are, but sanctifies the persons under its subjection; in which last particular it essentially differs from all other dominations.

    This beast is said to rise up out of the sea, in which particular it corresponds with the four beasts of Daniel; the sea is therefore the symbol of a great multitude of nations, as has already been proved; and the meaning is, that every mighty empire is raised upon the ruins of a great number of nations, which it has successfully contended against and incorporated with its dominions. The sea, here, is doubtless the same against the inhabiters of which a wo was denounced, chap. xii. 12; for St. John was standing upon the sand of the sea when the vision changed from the woman and the dragon to that recorded in this chapter. It therefore follows that the kingdom or empire here represented by the beast, is that which sprung up out of the ruins of the WESTERN Roman empire.

    Having seven heads and ten horns, and upon his horns ten crowns] The beast here described is the Latin empire, which supported the Romish or Latin Church; for it has upon his horns ten crowns, i.e., is an empire composed of ten distinct monarchies in the interest of the Latin Church. See the heads and horns fully explained in the notes on chap. xvii. 10, 12, 16.

    As the phrases Latin Church, Latin empire, &c., are not very generally understood at present, and will occur frequently in the course of the notes on this and the xviith chapter, it will not be improper here to explain them.

    During the period from the division of the Roman empire into those of the east and west, till the final dissolution of the western empire, the subjects of both empires were equally known by the name of Romans. Soon after this event the people of the west lost almost entirely the name of Romans, and were denominated after their respective kingdoms which were established upon the ruins of the western empire. But as the eastern empire escaped the ruin which fell upon the western, the subjects of the former still retained the name of Romans, and called their dominion h rwmaikh basileia, the Roman empire; by which name this monarchy was known among them till its final dissolution in 1453, by Mohammed II., the Turkish sultan. But the subjects of the eastern emperor, ever since the time of Charlemagne or before, (and more particularly in the time of the crusades and subsequently,) called the western people, or those under the influence of the Romish Church, Latins, and their Church the Latin Church. And the western people, in return, denominated the eastern Church the Greek Church, and the members of it Greeks. Hence the division of the Christian Church into those of the Greek and Latin. For a confirmation of what has just been said the reader may consult the Byzantine writers, where he will find the appellations rwmaioi and latinoi, Romans and Latins, used in the sense here mentioned in very numerous instances. The members of the Romish Church have not been named Latins by the Greeks alone; this term is also used in the public instruments drawn up by the general popish councils, as may be instanced in the following words, which form a part of a decree of the council of Basil, dated Sept. 26, 14xx17: Copiosissimam subventionem pro unione GRAECORUM cums LATINIS, "A very great convention for the union of the Greeks with the Latins." Even in the very papal bulls this appellation has been acknowledged, as may be seen in the edict of Pope Eugenius IV., dated Sept. 17, 1437, where in one place mention is made of Ecclesiae LATINORUM quaesita unio, "the desired union of the Church of the Latins;" and in another place we read, Nec superesse modum alium prosequendi operis tam pii, et servandi LATINAE ECCLESIAE honouris, "that no means might be left untried of prosecuting so pious a work, and of preserving the honour of the Latin Church." See Corps Diplomatique, tom. iii., pp. 32, 35.

    In a bull of the same pontiff, dated Sept., 1439, we have Sanctissima LATINORUM et GRAECORUM unio, "the most holy union of the Greeks with the Latins." See Bail's Summa Conciliorum, in loc. By the Latin empire is meant the whole of the powers which support the Latin Church.

    And upon his heads the name of blasphemy.] onoua blasfhmiav? A name of blasphemy. This has been variously understood. Jerome and Prosper give it as their opinion that the name of blasphemy consists in the appellation urbs aeterna, eternal city, applied to Rome; and modern commentators refer it to the idolatrous worship of the Romans and papists. Before we attempt to ascertain the meaning of this passage, it must be first defined what the Holy Spirit means by a name of blasphemy.

    Blasphemy, in Scripture, signifies impious speaking when applied to GOD, and injurious speaking when directed against our neighbour. A name of blasphemy is the prostitution of a sacred name to an unholy purpose. This is evident from the 9th verse of the second chapter of the Apocalypse, where God says, "I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan." These wicked men, by calling themselves Jews, blasphemed the name, i.e., used it in an injurious sense; for he ONLY is a Jew who is one inwardly. Hence the term Jews applied to the synagogue of Satan is a name of blasphemy, i.e. a sacred name blasphemed. A name of blasphemy, or a blasphemous appellation, is said to be upon all the seven heads of the beast. To determine what this name is, the meaning of the seven heads in this place must be ascertained. If the reader refer to the notes on chap. xvii. 9-11, he will find that the heads are explained to have a double meaning, viz., that they signify the seven electorates of the German empire, and also seven forms of Latin government. As this is the first place in which the heads of the beast are mentioned with any description, it is reasonable to expect that that signification of the heads which is first in order in the angel's interpretation, chap. xvii. 9, must be what is here intended. This is, "the seven heads are seven mountains on which the woman sitteth;" the name of blasphemy will consequently be found upon the seven electorates of Germany. This, therefore, can be no other than that which was common, not only to the electorates but also to the whole empire of Germany, or that well known one of SACRUM Imperium Romanum, "The SACRED (or HOLY) Roman Empire." Here is a sacred appellation blasphemed by its application to the principal power of the beast. No kingdom can properly be called holy but that of Jesus; therefore it would be blasphemy to unite this epithet with any other power. But it must be horridly blasphemous to apply it to the German empire, the grand supporter of antichrist from his very rise to temporal authority. Can that empire be holy which has killed the saints, which has professed and supported with all its might an idolatrous system of worship? It is impossible. Therefore its assumption of sacred or holy (which appellation was originally given to the empire from its being the main support of what is termed the holy catholic Church, the emperor being styled, on this account, Christ's temporal vicar upon earth: see Caesarini Furstenerii Tractatus Deuteronomy Suprematu Principum Germaniae, cc. 31, 32) is, in the highest sense the word can be taken, a name of blasphemy. The name of blasphemy is very properly said to be upon the seven heads of the beast, or seven electorates of the German empire, because the electors are styled SACRI Imperii Principes Electores, Princes, Electors of the Holy Empire; SACRI Romani Imperii Electores, Electors of the Holy Roman Empire.


    John Gill's Bible Commentary

    Ver. 1. And I stood upon the sand of the sea , etc.] The Vulgate Latin, Syriac, and Ethiopic versions read, and he stood, etc. and so the Alexandrian copy; meaning the dragon, said to be wroth with the woman, and to go forth to make war with her seed, in the latter part of the preceding chapter, where some versions place this clause; and the Arabic version reads expressly, and the serpent stood, etc. And this is thought by some to be the better reading, because of the connection with what goes before, and because there is no mention of the name of John, nor of his being called or removed from heaven, where he was beholding sights, and continuing the account of them, ( Revelation 4:1 12:1 15:1), as there is when he is shown sights elsewhere; (see Revelation 17:3 21:10). And besides, as the dragon was contriving a new way of persecuting the saints, and about to raise up a beast out of the sea, by which he might do it, to whom he would give his power, seat, and authority, he is represented as standing in a proper place for this purpose; it was upon the sand, which may signify a multitude of people employed by him, and also may denote the weakness and failure of his efforts in the issue; yet the Greek copies in general agree in the common reading, and refer it to John, who stood on the shore of the isle of Patmos, and in a fit place, in a visionary way, to behold the following sight: for that the next clause belongs to him is without doubt, and saw a beast rise up out of the sea : by which is meant, not the devil, because it is in ( Revelation 13:2), distinguished from the dragon, who is the devil and Satan, as also elsewhere, ( Revelation 16:13 20:10), nor the old Roman empire, though there are many things which seem to agree; the Roman monarchy is called a beast it is one of the four beasts in ( Daniel 7:2,7); which rose up out of the sea, from a multitude of people and nations, which were gathered to it and composed it. Rome Pagan had, as this beast has, seven heads and ten horns, ( Revelation 12:3); and had power over all nations, and is therefore sometimes called the whole world, and exercised great cruelty upon the Christians; but then this is signified by the red dragon itself, in the preceding chapter, and, besides, had risen up before the times of John, whereas this is one of the things shown him, which should be hereafter: this beast then was not, but was to come, ( Revelation 4:1 17:11); and was not to arise, nor did it arise till after the downfall of Rome Pagan, and after the Arian persecution, after the woman's flight into the wilderness, and after, and upon the inundation of the barbarous nations into the empire, as appears from the preceding chapter; nor will the time of this beast's duration agree with the old Roman empire, for this beast is to continue forty two months, ( Revelation 13:5); which is the whole time of the holy city being trodden under foot, and of the church's being in the wilderness, and of the witnesses prophesying in sackcloth; whereas the Roman monarchy, governed by emperors, did not last four hundred years. Moreover, as this beast is distinguished from the dragon, so it is said to have its power from him; whereas the Roman empire was of God, and obedience and subjection to it are always recommended to the saints in the Scriptures, ( Romans 13:1 Titus 3:1 1 Peter 1:13), much less can the empire, as become truly Christian, be intended; nor are either the eastern or the Turkish empires designed, for neither of these had their seat at Rome, which the dragon save to this beast, but at Constantinople: it remains then, that by it meant the Roman empire, when divided into ten kingdoms, and united in the Papacy; or it designs Christ in his secular power, with the ten kings, that receive power with him as such one hour, and give their kingdom to him: now this beast is said to rise up out of the sea; either out of the abyss, the bottomless pit of hell, (see Revelation 11:7 17:8); or out of the sea of this world, and the wicked in it, who are like a troubled sea that cannot rest; or out of the floods of errors and heresies, by which this man of sin was conceived and cherished, and a way was paved for his open rising and appearance in the world; or rather, since waters design, in this book, nations, people, and tongues, (see Revelation 17:15); and the four beasts in Daniel are said to rise out of the sea, ( Revelation 7:2); and a multitude of people are compared to the waves of the sea, ( Ezekiel 26:3); see also ( Isaiah 17:12 57:20), where the Jewish writers say f339 , the nations are compared to the sea, as Israel to the sand, the inundation of the barbarous nations, the Goths, Huns, and Vandals, into the empire, seem to be intended, which made great commotions and changes in it: these set up ten kingdoms in it, upon which antichrist arose, and placed himself at the head of them; these gave their kingdoms to the beast; and so may be said to give rise unto him, especially as to his secular power. Having seven heads : which some understand the seat of knowledge, and seven a number of perfection; and so may refer to those boasted treasures of wisdom and knowledge which antichrist pretends to have, as being the judge of controversies, and the infallible interpreter of the Scriptures; or else the seven fold form of government among the Romans is intended, as in ( Revelation 12:3); or rather as it is interpreted in ( Revelation 17:9); the seven mountains on which Rome was built, and so design the city itself built on them, that being the metropolis of the empire; or the seven capital cities of the empire, as Mr. Daubuz thinks; the whole is meant, for it is the same Roman monarchy as before, only in a different form: and ten horns ; the ten kingdoms, into which the empire was divide it upon its being wasted and vanquished by the Goths, and the ten kings of them, which reigned with the beast, and gave their kingdoms to him; so horns signify kingdoms in ( Zechariah 1:18). And upon his horns ten crowns ; which distinguishes Rome Papal from Rome Pagan; the crowns in Rome Pagan were upon the heads, or the emperors, that resided at Rome; and though it had ten horns, as here, and was divided into so many provinces, which were governed by deputies, proconsuls, etc. yet they were not kings, they had no crowns; but here the horns have crowns on them because the governors of these ten kingdoms are crowned kings: and upon his heads the name of blasphemy ; which refers not to Rome Pagan being called the eternal city, and Rome the goddess, and the like; but to Rome Papal, or antichrist, who elsewhere is said to have the name Mystery written upon the forehead, and to have blasphemy on his heads; and is called blasphemy in the abstract, as being a most blasphemous creature against God, Christ, and his people, and so his name is suitable to his character, mouth, and language, ( Revelation 13:5,6); assuming that to himself which only belongs to God and Christ, as power over the conscience, to forgive sin, etc. and even deity itself; (see Thessalonians 1:4 Revelation 17:3). The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read, names of blasphemy.

    Matthew Henry Commentary

    Verses 1-10 - The
    apostle, standing on the shore, saw a savage beast rise out of the sea; a tyrannical, idolatrous, persecuting power, springing up out of the troubles which took place. It was a frightful monster! It appear to mean that worldly, oppressing dominion, which for many ages, eve from the times of the Babylonish captivity, had been hostile to the church. The first beast then began to oppress and persecute the righteous for righteousness' sake, but they suffered most under the fourth beast of Daniel, (the Roman empire,) which has afflicted the saints with many cruel persecutions. The source of its power was the dragon. It was set up by the devil, and supported by him. The woundin the head may be the abolishing pagan idolatry; and the healing of the wound, introducing popish idolatry, the same in substance, only in new dress, but which as effectually answers the devil's design. The world admired its power, policy and success. They paid honour an subjection to the devil and his instruments. It exercised inferna power and policy, requiring men to render that honour to creature which belongs to God alone. Yet the devil's power and success ar limited. Christ has a chosen remnant, redeemed by his blood, recorde in his book, sealed by his Spirit; and though the devil and antichris may overcome the body, and take away the natural life, they cannot conquer the soul, nor prevail with true believers to forsake their Saviour, and join his enemies. Perseverance in the faith of the gospe and true worship of God, in this great hour of trial and temptation which would deceive all but the elect, is the character of thos registered in the book of life. This powerful motive and encouragemen to constancy, is the great design of the whole Revelation.


    Greek Textus Receptus


    και
    2532 ειδον 1492 5627 εκ 1537 της 3588 θαλασσης 2281 θηριον 2342 αναβαινον 305 5723 εχον 2192 5723 κεφαλας 2776 επτα 2033 και 2532 κερατα 2768 δεκα 1176 και 2532 επι 1909 των 3588 κερατων 2768 αυτου 846 δεκα 1176 διαδηματα 1238 και 2532 επι 1909 τας 3588 κεφαλας 2776 αυτου 846 ονομα 3686 βλασφημιας 988

    Vincent's NT Word Studies

    1.
    Beast (qhrion). Properly rendered. See remarks on bona living creatures, ch. iv. 6.

    Rise up (anabainon). Rev., better, coming up, thus giving the force of the participle.

    Ten horns. Compare Dan. vii. 7.

    Crowns (diadhmata). Compare ch. xii. 3. See on ch. ii. 10.

    The name (onoma). Read ojnomata names. On each head a name.



    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

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