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  • PARALLEL BIBLE - Revelation 13:12


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

    And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

    World English Bible

    He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed.

    Douay-Rheims - Revelation 13:12

    And he executed all the
    power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed.

    Webster's Bible Translation

    And he exerciseth all the
    power of the first beast before him, and causeth the earth and them who dwell in it to worship the first beast, whose deadly wound was healed.

    Greek Textus Receptus


    και
    2532 την 3588 εξουσιαν 1849 του 3588 πρωτου 4413 θηριου 2342 πασαν 3956 ποιει 4160 5719 ενωπιον 1799 αυτου 846 και 2532 ποιει 4160 5719 την 3588 γην 1093 και 2532 τους 3588 κατοικουντας 2730 5723 εν 1722 αυτη 846 ινα 2443 προσκυνησωσιν 4352 5661 το 3588 θηριον 2342 το 3588 πρωτον 4413 ου 3739 εθεραπευθη 2323 5681 η 3588 πληγη 4127 του 3588 θανατου 2288 αυτου 846

    Treasury of Scriptural Knowledge

    VERSE (12) -
    :3,14-17; 17:10,11 2Th 2:4

    SEV Biblia, Chapter 13:12

    Y ejerce todo el poder de la primera bestia en presencia de l; y hace a la tierra y a los moradores de ella adorar la primera bestia, cuya llaga de muerte fue curada.

    Clarke's Bible Commentary - Revelation 13:12

    Verse 12. And he
    exercised all the power of the first beast before him] In the preceding verse the two-horned beast was represented as rising out of the earth, that is, obtaining gradually more and more influence in the civil affairs of the Latin world. Here he it represented as having obtained the direction and management of all the power of the first beast or secular Latin empire before him, enwpion autou, in his presence. That the Romish hierarchy has had the extensive power here spoken of, is evident from history; for the civil power was in subjection to the ecclesiastical.

    The parochial clergy, one of the horns of the second beast, have had great secular jurisdiction over the whole Latin world. Two-thirds of the estates of Germany were given by the three Othos, who succeeded each other, to ecclesiastics; and in the other Latin monarchies the parochial clergy possessed great temporal power. Yet extraordinary as the power of the secular clergy was in all parts of the Latin world, it was but feeble when compared with that of the monastic orders which constituted another horn of the beast. The mendicant friars, the most considerable of the regular clergy, first made their appearance in the early part of the thirteenth century. These friars were divided by Gregory X., in a general council which he assembled at Lyons in 1272, into the four following societies or denominations, viz., the Dominicans, the Franciscans, the Carmelites, and the Hermits of St. Augustine. "As the pontiffs," observes Mosheim, "allowed these four mendicant orders the liberty of travelling wherever they thought proper, of conversing with persons of all ranks, of instructing the youth and the multitude wherever they went; and as these monks exhibited, in their outward appearance and manner of life, more striking marks of gravity and holiness than were observable in the other monastic societies; they arose all at once to the very summit of fame, and were regarded with the utmost esteem and veneration throughout all the countries of Europe. The enthusiastic attachment to these sanctimonious beggars went so far that, as we learn from the most authentic records, several cities were divided, or cantoned out, into four parts, with a view to these four orders; the first part was assigned to the Dominicans, the second to the Franciscans, the third to the Carmelites, and the fourth to the Augustinians. The people were unwilling to receive the sacraments from any other hands than those of the mendicants, to whose churches they crowded to perform their devotions while living, and were extremely desirous to deposit there also their remains after death; all which occasioned grievous complaints among the ordinary priests, to whom the cure of souls was committed, and who considered themselves as the spiritual guides of the multitude. Nor did the influence and credit of the mendicants end here: for we find in the history of this (thirteenth century) and the succeeding ages, that they were employed, not only in spiritual matters, but also in temporal and political affairs of the greatest consequence; in composing the differences of princes, concluding treaties of peace, concerting alliances, presiding in cabinet councils, governing courts, levying taxes, and other occupations not only remote from, but absolutely inconsistent with, the monastic character and profession. We must not, however, imagine that all the mendicant friars attained to the same degree of reputation and authority; for the power of the Dominicans and Franciscans surpassed greatly that of the two other orders, and rendered them singularly conspicuous in the eyes of the world. During three centuries these two fraternities governed, with an almost universal and absolute sway, both state and Church, filled the most eminent posts, ecclesiastical and civil; taught in the universities and churches with an authority before which all opposition was silent; and maintained the pretended majesty and prerogatives of the Roman pontiffs against kings, princes, bishops, and heretics, with incredible ardour and equal success.

    The Dominicans and Franciscans were, before the Reformation, what the Jesuits have been since that happy and glorious period, the very soul of the hierarchy, the engines of state, the secret springs of all the motions of the one and the other, and the authors and directors of every great and important event in the religious and political world." Thus the Romish hierarchy has exercised all the power of the first beast in his sight, both temporal and spiritual, and therefore, with such astonishing influence as this over secular princes, it was no difficult matter for him to cause:- The earth and them which dwell therein to worship the first beast, whose deadly wound was healed.] That is, he causes the whole Latin world to submit to the authority of the Latin empire, with the revived western empire at its head, persuading them that such submission is beneficial to their spiritual interests, and absolutely necessary for their salvation. Here it is observable that both beasts have dominion over the same earth; for it is expressly said that the second beast causeth THE EARTH and them that dwelt therein, to worship the first beast; therefore it is, as Bishop Newton and others have observed, imperium in imperio, "an empire within an empire." We have, consequently, the fullest evidence that the two beasts consist in the division of the great Latin empire, by the usurpation of the Latin clergy, into two distinct empires, the one secular, the other spiritual, and both united in one antichristian design, viz., to diffuse their most abominable system of idolatry over the whole earth, and to extend the sphere of their domination. Here we have also an illustration of that remarkable passage in chap. xvi. 10, the kingdom of the beasts, i.e., the kingdom of the Latin kingdom; which is apparently a solecism, but in reality expressed with wonderful precision. The fifth vial is poured out upon the throne of the beast, and HIS KINGDOM is darkened, i.e., the Latin kingdom in subjection to the Latin kingdom or the secular Latin empire.


    John Gill's Bible Commentary

    Ver. 12. And he exerciseth all the power of the first beast before him , etc.] Sitting in the same seat, having the same power and authority from the dragon, making war with the saints by preaching and writing against them, by anathemas, excommunications, and bulls, and so overcame and silenced them, or delivered them over to the secular arm to be put to death, ruling over the consciences of men in a tyrannical way, in all nations, kindreds, and tongues, in the empire; and all this before, in the presence, and under the influence of the secular power, of the Papacy, signified by the first beast, and with his good liking, and for his credit and support: and causeth the earth, and them that dwell therein ; the Roman empire, and the inhabitants of it, especially the carnal and earthly part of them: to worship the first beast ; to be subject to the temporal power of the Papacy, or to submit to the pope as a temporal lord, to give homage and tribute to him, and the like, in order to support his worldly power and grandeur; and this was caused or brought about by his emissaries, his spiritual vassals, his legates, cardinals, priests, etc. by their exhortations, persuasions, and commands, delivered both in writing and preaching: whose deadly wound was healed ; which deadly wound was given the Roman empire under its sixth head, the emperors, when they ceased, and was healed by the pope, the seventh head, being set as a temporal monarch over the ten kingdoms in it.

    Matthew Henry Commentary

    Verses 11-18 - Those who understand the first
    beast to denote a worldly power, tak the second to be also a persecuting and assumed power, which acts unde the disguise of religion, and of charity to the souls of men. It is spiritual dominion, professing to be derived from Christ, and exercise at first in a gentle manner, but soon spake like the dragon. Its speec betrayed it; for it gives forth those false doctrines and crue decrees, which show it to belong to the dragon, and not to the Lamb. I exercised all the power of the former beast. It pursues the sam design, to draw men from worshipping the true God, and to subject the souls of men to the will and control of men. The second beast ha carried on its designs, by methods whereby men should be deceived to worship the former beast, in the new shape, or likeness made for it. By lying wonders, pretended miracles. And by severe censures. Also by allowing none to enjoy natural or civil rights, who will not worshi that beast which is the image of the pagan beast. It is made qualification for buying and selling, as well as for places of profi and trust, that they oblige themselves to use all their interest power, and endeavour, to forward the dominion of the beast, which i meant by receiving his mark. To make an image to the beast, whose deadly wound was healed, would be to give form and power to his worship, or to require obedience to his commands. To worship the imag of the beast, implies being subject to those things which stamp the character of the picture, and render it the image of the beast. The number of the beast is given, so as to show the infinite wisdom of God and to exercise the wisdom of men. The number is the number of a man computed after the usual manner among men, and it is 666. What or wh is intended by this, remains a mystery. To almost every religiou dispute this number has yet been applied, and it may reasonably be doubted whether the meaning has yet been discovered. But he who ha wisdom and understanding, will see that all the enemies of God ar numbered and marked out for destruction; that the term of their powe will soon expire, and that all nations shall submit to our King of righteousness and peace __________________________________________________________________


    Greek Textus Receptus


    και
    2532 CONJ την 3588 T-ASF εξουσιαν 1849 N-ASF του 3588 T-GSN πρωτου 4413 A-GSN θηριου 2342 N-GSN πασαν 3956 A-ASF ποιει 4160 5719 V-PAI-3S ενωπιον 1799 ADV αυτου 846 P-GSN και 2532 CONJ ποιει 4160 5719 V-PAI-3S την 3588 T-ASF γην 1093 N-ASF και 2532 CONJ τους 3588 T-APM κατοικουντας 2730 5723 V-PAP-APM εν 1722 PREP αυτη 846 P-DSF ινα 2443 CONJ προσκυνησωσιν 4352 5661 V-AAS-3P το 3588 T-ASN θηριον 2342 N-ASN το 3588 T-ASN πρωτον 4413 A-ASN ου 3739 R-GSN εθεραπευθη 2323 5681 V-API-3S η 3588 T-NSF πληγη 4127 N-NSF του 3588 T-GSM θανατου 2288 N-GSM αυτου 846 P-GSN


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

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