Revelation 13:1New American Standard Bible (NASB ©1995) [2]
— And the dragon stood on the sand of the seashore. Then I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns [were] ten diadems, and on his heads [were] blasphemous names.
King James Version (KJV 1769) [2]
— 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.
English Revised Version (ERV 1885)
— and he stood upon the sand of the sea. And I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.
American Standard Version (ASV 1901) [2]
— and he stood upon the sand of the sea. And I saw a beast coming up out of the sea, having ten horns, and seven heads, and on his horns ten diadems, and upon his heads names of blasphemy.
Webster's Revision of the KJB (WEB 1833)
— 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.
Darby's Translation (DBY 1890)
— And I stood upon the sand of the sea; and I saw a beast rising out of the sea, having ten horns and seven heads, and upon its horns ten diadems, and upon its heads names of blasphemy.
Rotherham's Emphasized Bible (EBR 1902)
— And I saw, out of the sea, a wild-beast coming up; having ten horns, and seven heads, and, upon his horns, ten diadems, and, upon his head, names of blasphemy.
Young's Literal Translation (YLT 1898)
— And I stood upon the sand of the sea, and I saw out of the sea a beast coming up, having seven heads and ten horns, and upon its horns ten diadems, and upon its heads a name of evil speaking,
Douay-Rheims Challoner Revision (DR 1750)
— And he stood upon the sand of the sea. And I saw a beast coming up out the sea, having seven heads and ten horns: and upon his horns, ten diadems: and upon his heads, names of blasphemy.
Geneva Bible (GNV 1560)
— And I stoode on the sea sand. And I sawe a beast rise out of the sea, hauing seuen heads, and ten hornes, and vpon his hornes were ten crownes, and vpon his heads the name of blasphemie.
Original King James Bible (AV 1611) [2]
— And I stoode vpon the sand of the sea: and saw a beast rise vp out of the sea, hauing seuen heads, and tenne hornes, and vpon his hornes tenne crownes, and vpon his heads, the name of blasphemie.
Lamsa Bible (1957)
— AND as I stood on the sand of the shore, I saw a wild beast rise up out of the sea, having ten horns and seven heads, and upon his horns ten crowns, and upon his heads blasphemous words.
John Etheridge Peshitta-Aramaic NT (1849)
— AND I saw that a beast of prey ascended from the sea, having ten horns and seven heads, and upon his horns seven diadems; and upon his heads names of blasphemy.
James Murdock Peshitta-Aramaic NT (1852)
— {12:18} And he stood on the sand of the sea. {13:1} And I saw a beast of prey come up from the sea, having ten horns, and seven heads; and upon his horns ten diadems, and upon his heads names of blasphemy. |
And
2532 {2532} Primeκαίkai{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
I stood
2476 {2476} Primeἵστημιhistemi{his'-tay-mee}
A prolonged form of a primary word στάω [[stao]], {stah'-o} (of the same meaning, and used for it in certain tenses); to stand (transitively or intransitively), used in various applications (literally or figuratively).
z5681 <5681> Grammar
Tense - Aorist (See G5777) Voice - Passive (See G5786) Mood - Indicative (See G5791) Count - 602
upon
1909 {1909} Primeἐπίepi{ep-ee'}
A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
the
x3588 (3588) Complementὁho{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
sand
285 {0285} Primeἄμμοςammos{am'-mos}
Perhaps from G0260; sand (as heaped on the beach).
of the
x3588 (3588) Complementὁho{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
sea,
2281 {2281} Primeθάλασσαthalassa{thal'-as-sah}
Probably prolonged from G0251; the sea (generally or specifically).
and
2532 {2532} Primeκαίkai{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
saw
1492 {1492} Primeεἰδῶeido{i-do'}
A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know.
z5627 <5627> Grammar
Tense - Second Aorist (See G5780) Voice - Active (See G5784) Mood - Indicative (See G5791) Count - 2138 plus 1 in a variant reading in a footnote
a beast
2342 {2342} Primeθηρίονtherion{thay-ree'-on}
Diminutive from the same as G2339; a dangerous animal.
rise up
305 {0305} Primeἀναβαίνωanabaino{an-ab-ah'-ee-no}
From G0303 and the base of G0939; to go up (literally or figuratively).
z5723 <5723> Grammar
Tense - Present (See G5774) Voice - Active (See G5784) Mood - Participle (See G5796) Count - 2549
out of
1537 {1537} Primeἐκek{ek}
A primary preposition denoting origin (the point whence motion or action proceeds), from, out (of place, time or cause; literally or figuratively; direct or remote).
the
x3588 (3588) Complementὁho{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
sea,
2281 {2281} Primeθάλασσαthalassa{thal'-as-sah}
Probably prolonged from G0251; the sea (generally or specifically).
having
2192 {2192} Primeἔχωecho{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z5723 <5723> Grammar
Tense - Present (See G5774) Voice - Active (See G5784) Mood - Participle (See G5796) Count - 2549
seven
2033 {2033} Primeἑπτάhepta{hep-tah'}
A primary number; seven.
heads
2776 {2776} Primeκεφαλήkephale{kef-al-ay'}
Probably from the primary word κάπτω [[kapto]] (in the sense of seizing); the head (as the part most readily taken hold of), literally or figuratively.
and
2532 {2532} Primeκαίkai{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
ten
1176 {1176} Primeδέκαdeka{dek'-ah}
A primary number; ten.
horns,
2768 {2768} Primeκέραςkeras{ker'-as}
From a primary word κάρ [[kar]] (the hair of the head); a horn (literally or figuratively).
and
2532 {2532} Primeκαίkai{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
upon
1909 {1909} Primeἐπίepi{ep-ee'}
A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
his
y846 [0846] Standardαὐτόςautos{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
x848 (0848) Complementαὑτοῦhautou{how-too'}
Contraction for G1438; self (in some oblique case or reflexive relation).
horns
2768 {2768} Primeκέραςkeras{ker'-as}
From a primary word κάρ [[kar]] (the hair of the head); a horn (literally or figuratively).
ten
1176 {1176} Primeδέκαdeka{dek'-ah}
A primary number; ten.
crowns,
1238 {1238} Primeδιάδημαdiadema{dee-ad'-ay-mah}
From a compound of G1223 and G1210; a 'diadem' (as bound about the head).
and
2532 {2532} Primeκαίkai{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
upon
1909 {1909} Primeἐπίepi{ep-ee'}
A primary preposition properly meaning superimposition (of time, place, order, etc.), as a relation of distribution [with the genitive case], that is, over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
his
y846 [0846] Standardαὐτόςautos{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
x848 (0848) Complementαὑτοῦhautou{how-too'}
Contraction for G1438; self (in some oblique case or reflexive relation).
heads
2776 {2776} Primeκεφαλήkephale{kef-al-ay'}
Probably from the primary word κάπτω [[kapto]] (in the sense of seizing); the head (as the part most readily taken hold of), literally or figuratively.
the name
3686 {3686} Primeὄνομαonoma{on'-om-ah}
From a presumed derivative of the base of G1097 (compare G3685); a 'name' (literally or figuratively), ( authority, character).
of blasphemy.
988 {0988} Primeβλασφημίαblasphemia{blas-fay-me'-ah}
From G0989; vilification (especially against God). |
Revelation 13:1
_ _ Revelation 13:1-18. Vision of the beast that came out of the sea: The second beast, out of the earth, exercising the power of the first beast, and causing the earth to worship him.
_ _ I stood — So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, “He stood.” Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.
_ _ upon the sand of the sea — where the four winds were to be seen striving upon the great sea (Daniel 7:2).
_ _ beast — Greek, “wild beast.” Man becomes “brutish” when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God’s, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that “the Most High ruleth in the kingdom of men,” was driven among the beasts. In Daniel 7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within.
_ _ out of the sea — (Daniel 7:3; compare Note, see on Revelation 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Revelation 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning.
_ _ seven heads and ten horns — A, B, and C transpose, “ten horns and seven heads.” The ten horns are now put first (contrast the order, Revelation 12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ’s, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in Daniel 2:33, Daniel 2:41, Daniel 2:42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (Revelation 12:3; Revelation 13:1). Therefore, both heads and horns refer to kingdoms; compare Revelation 17:7, Revelation 17:10, Revelation 17:12, “kings” representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful — the great powers of the world — are distinguished from the ten, represented by the horns (simply called “kings,” Revelation 17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (Revelation 17:12), and are as yet future [Auberlen]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [Tyso in De Burgh]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (Revelation 13:11, etc.), being “the eighth head,” and yet “of the seven” (Revelation 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Revelation 19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (Revelation 17:11).
_ _ crowns — Greek, “diadems.”
_ _ name of blasphemy — So C, Coptic, and Andreas. A, B, and Vulgate read, “names of blasphemy,” namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on Revelation 17:3). A characteristic of the little horn in Daniel 7:8, Daniel 7:20, Daniel 7:21; 2 Thessalonians 2:4. |
Revelation 13:1-10
_ _ We have here an account of the rise, figure, and progress of the first beast; and observe, 1. From what situation the apostle saw this monster. He seemed to himself to stand upon the sea-shore, though it is probable he was still in a rapture; but he took himself to be in the island Patmos, but whether in the body or out of the body he could not tell. 2. Whence this beast came — out of the sea; and yet, by the description of it, it would seem more likely to be a land-monster; but the more monstrous every thing about it was the more proper an emblem it would be to set forth the mystery of iniquity and tyranny. 3. What was the form and shape of this beast. It was for the most part like a leopard, but its feet were like the feet of a bear and its mouth as the mouth of a lion; it had seven heads, and ten horns, and upon its heads the name of blasphemy: the most horrid and hideous monster! In some part of this description here seems to be an allusion to Daniel's vision of the four beasts, which represented the four monarchies, Daniel 7:1-3, etc. One of these beasts was like a lion, another like a bear, and another like a leopard; this beast was a sort of composition of those three, with the fierceness, strength, and swiftness, of them all; the seven heads and the ten horns seem to design its several powers; the ten crowns, its tributary princes; the word blasphemy on its forehead proclaims its direct enmity and opposition to the glory of God, by promoting idolatry. 4. The source and spring of his authority — the dragon; he gave him his power, and seat, and great authority. He was set up by the devil, and supported by him to do his work and promote his interest; and the devil lent him all the assistance he could. 5. A dangerous wound given him, and yet unexpectedly healed, Revelation 13:3. Some think that by this wounded head we are to understand the abolishing of pagan idolatry; and by the healing of the wound the introducing of the popish idolatry, the same in substance with the former, only in a new dress, and which as effectually answers the devil's design as that did. 6. The honour and worship paid to this infernal monster: All the world wondered after the beast; they all admired his power, and policy, and success, and they worshipped the dragon that gave power to the beast, and they worshipped the beast; they paid honour and subjection to the devil and his instruments, and thought there was no power able to withstand them: so great were the darkness, degeneracy, and madness of the world! 7. How he exercised his infernal power and policy: He had a mouth, speaking great things, and blasphemies; he blasphemed God, the name of God, the tabernacle of God, and all those that dwell in heaven; and he made war with the saints, and overcame them, and gained a sort of universal empire in the world. His malice was principally levelled at the God of heaven, and his heavenly attendants — at God, in making images of him that is invisible, and in worshipping them; — at the tabernacle of God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transubstantiation, which will not suffer his body to be a true body, and will put it into the power of every priest to prepare a body for Christ; — and against those that dwell in heaven, the glorified saints, by putting them into the place of the pagan demons, and praying to them, which they are so far from being pleased with that they truly judge themselves wronged and dishonoured by it. Thus the malice of the devil shows itself against heaven and the blessed inhabitants of heaven. These are above the reach of his power. All he can do is to blaspheme them; but the saints on earth are more exposed to his cruelty, and he sometimes is permitted to triumph over them and trample upon them. 8. The limitation of the devil's power and success, and that both as to time and persons. He is limited in point of time; his reign is to continue forty-and-two months (Revelation 13:5), suitable to the other prophetical characters of the reign of antichrist. He is also limited as to the persons and people that he shall entirely subject his will and power; it will be only those whose names are not written in the Lamb's book of life. Christ had a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist might overcome their bodily strength, and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies. 9. Here is a demand of attention to what is here discovered of the great sufferings and troubles of the church, and an assurance given that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of his people, and those who have killed with the sword shall themselves fall by the sword (Revelation 13:10), and those who led the people of God into captivity shall themselves be made captives. Here now is that which will be proper exercise for the patience and faith of the saints — patience under the prospect of such great sufferings, and faith in the prospect of so glorious a deliverance. |
Revelation 13:1
And I stood on the sand of the sea — This also was in the vision. And I saw — Soon after the woman flew away. A wild beast coming up — He comes up twice; first from the sea, then from the abyss. He comes from the sea before the seven phials; "the great whore" comes after them. O reader, this is a subject wherein we also are deeply concerned, and which must he treated, not as a point of curiosity, but as a solemn warning from God! The danger is near. Be armed both against force and fraud, even with the whole armour of God. Out of the sea — That is, Europe. So the three woes (the first being in Persia, the second about the Euphrates) move in a line from east to west. This beast is the Romish Papacy, as it came to a point six hundred years since, stands now, and will for some time longer. To this, and no other power on earth, agrees the whole text, and every part of it in every point; as we may see, with the utmost evidence, from the propositions following:
It is one and the same beast, having seven heads, and ten horns, which is described in this and in the seventeenth chapter. Of consequence, his heads are the same, and his horns also. This beast is a spiritually secular power, opposite to the kingdom of Christ. A power not merely spiritual or ecclesiastical, nor merely secular or political but a mixture of both. He is a secular prince; for a crown, yea, and a kingdom are ascribed to him. And yet he is not merely secular; for he is also a false prophet. The beast has a strict connexion with the city of Rome. This clearly appears from the seventeenth chapter. The beast is now existing. He is not past. for Rome is now existing; and it is not till after the destruction of Rome that the beast is thrown into the lake. He is not altogether to come: for the second woe is long since past, after which the third came quickly; and presently after it began, the beast rose out of the sea. Therefore, whatever he is, he is now existing. The beast is the Romish Papacy. This manifestly follows from the third and fourth propositions; the beast has a strict connexion with the city of Rome; and the beast is now existing: therefore, either there is some other power more strictly connected with that city, or the Pope is the beast. The Papacy, or papal kingdom, began long ago. The most remarkable particulars relating to this are here subjoined; taken so high as abundantly to show the rise of the beast, and brought down as low as our own time, in order to throw a light on the following part of the prophecy:
A.D. 1033. Benedict the Ninth, a child of eleven years old, is bishop of Rome, and occasions grievous disorders for above twenty years. A.D. 1048 Damasus II. introduces the use of the triple crown. A.D. 1058 The church of Milan is, after long opposition, subjected to the Roman. A.D. 1073 Hildebrand, or Gregory VII., comes to the throne. A.D. 1076 He deposes and excommunicates the emperor. A.D. 1077 He uses him shamefully and absolves him. A.D. 1080 He excommunicates him again, and sends a crown to Rodulph, his competitor. A.D. 1083 Rome is taken. Gregory flees. Clement is made Pope, and crowns the emperor. A.D. 1085 Gregory VII. dies at Salerno. A.D. 1095 Urban II. holds the first Popish council, at Clermont and gives rise to the crusades. A.D. 1111 Paschal II. quarrels furiously with the emperor. A.D. 1123 The first western general council in the Lateran. The marriage of priests is forbidden. A.D. 1132 Innocent II declares the emperor to be the Pope's liege — man, or vassal. A.D. 1143 The Romans set up a governor of their own, independent on Innocent II. He excommunicates them, and dies. Celestine II. is, by an important innovation, chosen to the Popedom without the suffrage of the people; the right of choosing the Pope is taken from the people, and afterward from the clergy, and lodged in the Cardinals alone. A.D. 1152 Eugene II. assumes the power of canonizing saints. A.D. 1155 Adrian IV. puts Arnold of Brixia to death for speaking against the secular power of the Papacy. A.D. 1159 Victor IV. is elected and crowned. But Alexander III. conquers him and his successor. A.D. 1168 Alexander III. excommunicates the emperor, and brings him so low, that, A.D. 1177 he submits to the Pope's setting his foot on his neck. A.D. 1204 Innocent III. sets up the Inquisition against the Vaudois. A.D. 1208 He proclaims a crusade against them. A.D. 1300 Boniface VIII. introduces the year of jubilee. A.D. 1305 The Pope's residence is removed to Avignon. A.D. 1377 It is removed back to Rome. A.D. 1378 The fifty years' schism begins. A.D. 1449 Felix V., the last Antipope, submits to Nicholas V. A.D. 1517 The Reformation begins. A.D. 1527 Rome is taken and plundered. A.D. 1557 Charles V. resigns the empire; Ferdinand I. thinks the being crowned by the Pope superfluous. A.D. 1564 Pius IV. confirms the Council of Trent. A.D. 1682 Doctrines highly derogatory to the Papal authority are openly taught in France. A.D. 1713 The constitution Unigenitus. A.D. 1721 Pope Gregory VII. canonized anew. |
Revelation 13:1
(23) And I stood upon the sand of the sea, and (1) saw a beast rise up (2) out of the sea, having seven heads and (3) ten horns, and upon his horns ten crowns, (4) and upon his heads (5) the name of blasphemy.
(23) That is, as a mighty tempest he poured out on the whole world (whose prince he is) to raise the floods and provoke the nations, that they might with their furious bellows toss up and down, driven here and there, and finally destroy the Church of Christ with its holy members. But the providence of God resisted his attempt, that he might save the Church of the Gentiles, yet tender and green. The rest of this story of the dragon is excellently presented by the apostle John later in (Revelation 20:1-15). For here the dragon endeavouring to do wickedness, was by God cast into prison. (1) The apostle having declared the forming of the Christian Church, and the state of the Church from which ours takes her beginning, now goes to the story of the progress of it, as is shown in the beginning of the former chapter. This history of the progress of the Church and the battles of it, is recorded in this chapter, but distinctly in two parts, one is of the civil Roman Empire, (Revelation 13:1-10). Another of the ecclesiastic or prophetic body, there to the end of the chapter. In the first part these things are shown: First the state of the Empire, in (Revelation 13:1-4) then the acts of it in (Revelation 13:5-7) after the effect: which is exceedingly great glory (Revelation 13:8). Last of all is commended the use: and the instruction of the godly against the evils that shall come from the same in (Revelation 13:9-10). The history of the state, contains a most ample description of the beast, first entire in (Revelation 13:1-2) and then restored after harm, (Revelation 13:3-4). (2) On the sand where the devil stood practising new tempests against the Church, in the verse next before going: at which time the Empire of Rome was endangered by domestic dissensions and was mightily tossed, having ever and again new heads, and new emperors. See (Revelation 17:8) (3) Having the same instruments of power, providence, and most expert government which the dragon is said to have had, in (Revelation 12:3). (4) We read in (Revelation 12:3) that the dragon had seven crowns set upon seven heads because the thief claims to be proper lord and prince of the world, but this beast is said to have ten crowns, set on several, not heads but horns: because the beast is obligated to the dragon for all; (Revelation 13:2) and does not otherwise reign, then by law of subjection given by him, namely that he employ his horns against the Church of God. The speech is taken from the ancient custom and form of dealing in such ease: by which they that were absolute kings did wear the diadem on their heads: but their vassals and such as reigned by grace from them, wore the same on their hoods: for so they might commodiously lay down their diadems when they came into the presence of their sovereigns, as also the elders are said, when they adored God which sat upon the throne, to have cast down their crowns before him in (Revelation 4:10)
(5) Contrary to that which God of old commanded should be written in the head piece of the high Priest, that is, "Sanctitas Jehova", Holiness unto the Lord. The name of blasphemy imposed by the dragon, is that which Paul says in (2 Thessalonians 2:4) "He sits as God and boasts himself to be God" For this name of blasphemy both the Roman Emperors did then challenge to themselves, as Suetonius and Dion do report of Caigula and Domitian: and after them the popes of Rome professed the same of themselves, when they challenged to themselves sovereignty in holy things of which kind of sayings the sixth book of the Decretals, the Clementines, and the Extravagants, are very full. For these men were not content with that which Anglicus wrote in his Poetria, (the beginning of which is "Papa stupor mundi" The pope is the wonder of the world) "Nec Deus es, nec homo, sed neuter es inter utrungue." Thou art not God, nor art thou man, but neuter mixed of both: as the gloss witnesses on the sixth book: But they were bold to take to themselves the very name of God, and to accept it given of other: according as almost a hundred and twenty years since there was made for Sixtus the fourth, when he should first enter into Rome in his papal dignity, a Pageant of triumph, and cunningly fixed upon the gate of the city he should enter at, having written upon it this blasphemous verse: "Oraclo vocis mundi moderaris habenas, Et merito in terrs crederis esse Deus." That is, By oracle of thine own voice, the world thou governest all, And worthily a God on earth men think and do thee call. These and six hundred the like who can impute to that modesty by which good men of old would have themselves called the servants of the servants of God? Verily either this is a name of blasphemy, or there is none at all. |
- upon:
Jeremiah 5:22 Fear ye not me? saith the LORD: will ye not tremble at my presence, which have placed the sand [for] the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?
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- and saw:
Revelation 11:7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
Revelation 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.
Daniel 7:2-3 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. ... And four great beasts came up from the sea, diverse one from another.
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- having:
Revelation 12:3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
Revelation 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.
Revelation 17:7-12 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 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.
Revelation 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.
Daniel 7:7-8 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it [was] diverse from all the beasts that [were] before it; and it had ten horns. ... I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn [were] eyes like the eyes of man, and a mouth speaking great things.
Daniel 7:19-20 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth [were of] iron, and his nails [of] brass; [which] devoured, brake in pieces, and stamped the residue with his feet; ... And of the ten horns that [were] in his head, and [of] the other which came up, and before whom three fell; even [of] that horn that had eyes, and a mouth that spake very great things, whose look [was] more stout than his fellows.
Daniel 7:23-24 Thus he said, 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: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.
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- ten crowns:
Revelation 12:3 And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
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- blasphemy:
Revelation 13:5-6 And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months. ... And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
Revelation 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.
Revelation 17:5 And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.
Daniel 7:25 And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
Daniel 11:36 And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
2 Thessalonians 2:3-4 Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition; ... Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
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