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Text -- Revelation 13:1 (NET)

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Context
The Two Beasts
13:1 Then I saw a beast coming up out of the sea. It had ten horns and seven heads, and on its horns were ten diadem crowns, and on its heads a blasphemous name.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Vision | Seven | Sea, The | Sea | REVELATION OF JOHN | PRINT; PRINTING; PRINTED | NERO | Jesus, The Christ | Horn | ESCHATOLOGY OF THE NEW TESTAMENT, I-V | Dragon | DIADEM | Crown | Blasphemy | Animals | Angel | ANTICHRIST | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 13:1 - -- He stood ( estathē ). First aorist passive indicative of histēmi (intransitive), as in Rev 8:3. "He stopped"on his way to war with the rest of ...

He stood ( estathē ).

First aorist passive indicative of histēmi (intransitive), as in Rev 8:3. "He stopped"on his way to war with the rest of the woman’ s seed. P Q read here estathēn (I stood) when it has to be connected with chapter Rev 13.

Robertson: Rev 13:1 - -- Upon the sand ( epi tēn ammon ). The accusative case as in Rev 7:1; Rev 8:3, etc. Ammos is an old word for sand, for innumerable multitude in Rev...

Upon the sand ( epi tēn ammon ).

The accusative case as in Rev 7:1; Rev 8:3, etc. Ammos is an old word for sand, for innumerable multitude in Rev 20:8.

Robertson: Rev 13:1 - -- Out of the sea ( ek tēs thalassēs ). See Rev 11:7 for "the beast coming up out of the abyss."The imagery comes from Dan 7:3. See also Rev 17:8. T...

Out of the sea ( ek tēs thalassēs ).

See Rev 11:7 for "the beast coming up out of the abyss."The imagery comes from Dan 7:3. See also Rev 17:8. This "wild beast from the sea,"as in Dan 7:17, Dan 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Rev 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Rev 17:9, Rev 17:12). On "diadems"(diadēmata ) see Rev 12:3, only ten here, not seven as there.

Robertson: Rev 13:1 - -- Names of blasphemy ( onomata blasphēmias ). See Rev 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the R...

Names of blasphemy ( onomata blasphēmias ).

See Rev 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have theos constantly applied to them.

Vincent: Rev 13:1 - -- Beast ( θηρίον ) Properly rendered. See remarks on ζῶα living creatures , Rev 4:6.

Beast ( θηρίον )

Properly rendered. See remarks on ζῶα living creatures , Rev 4:6.

Vincent: Rev 13:1 - -- Rise up ( ἀναβαῖνον ) Rev., better, coming up , thus giving the force of the participle.

Rise up ( ἀναβαῖνον )

Rev., better, coming up , thus giving the force of the participle.

Vincent: Rev 13:1 - -- Ten horns Compare Dan 7:7.

Ten horns

Compare Dan 7:7.

Vincent: Rev 13:1 - -- Crowns ( διαδήματα ) Compare Rev 12:3. See on Rev 2:10.

Crowns ( διαδήματα )

Compare Rev 12:3. See on Rev 2:10.

Vincent: Rev 13:1 - -- The name ( ὄνομα ) Read ὀνόματα names . On each head a name.

The name ( ὄνομα )

Read ὀνόματα names . On each head a name.

Wesley: Rev 13:1 - -- This also was in the vision.

This also was in the vision.

Wesley: Rev 13:1 - -- Soon after the woman flew away.

Soon after the woman flew away.

Wesley: Rev 13:1 - -- 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 reade...

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.

Wesley: Rev 13:1 - -- 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 Rom...

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.

Wesley: Rev 13:1 - -- 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, b...

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.

JFB: Rev 13:1 - -- 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...

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.

JFB: Rev 13:1 - -- Where the four winds were to be seen striving upon the great sea (Dan 7:2).

Where the four winds were to be seen striving upon the great sea (Dan 7:2).

JFB: Rev 13:1 - -- 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 idea...

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 Dan 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.

JFB: Rev 13:1 - -- (Dan 7:3; compare Note, see on Rev 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Rev 13:11), on the other ...

(Dan 7:3; compare Note, see on Rev 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Rev 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning.

JFB: Rev 13:1 - -- A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Rev 12:3) because they are crowned. They shal...

A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Rev 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 Dan 2:33, Dan 2:41-42. 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 (Rev 12:3; Rev 13:1). Therefore, both heads and horns refer to kingdoms; compare Rev 17:7, Rev 17:10, Rev 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," Rev 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 (Rev 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 (Rev 13:11, &c.), being "the eighth head," and yet "of the seven" (Rev 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Rev 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 (Rev 17:11).

JFB: Rev 13:1 - -- Greek, "diadems."

Greek, "diadems."

JFB: Rev 13:1 - -- So C, Coptic, and ANDREAS. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belo...

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 Rev 17:3). A characteristic of the little horn in Dan 7:8, Dan 7:20-21; 2Th 2:4.

Clarke: Rev 13:1 - -- 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 ...

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,"etc. 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 חיה chaiyah . This Hebrew word is translated in the Septuagint by the Greek word θηριον, 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 θηριον 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, Rev 12:12; 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

Clarke: Rev 13:1 - -- 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 ...

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 Rev 17:10 (note), Rev 17:12 (note), and Rev 17:16 (note)

As the phrases Latin Church, Latin empire, etc., are not very generally understood at present, and will occur frequently in the course of the notes on this and the 17th 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 Ἡ Ῥωμαΐκη βασιλεια, 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 Ῥωμαιοι and Λατινοι, 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, 1437: 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 honoris , "that no means might be left untried of prosecuting so pious a work, and of preserving the honor 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

Clarke: Rev 13:1 - -- And upon his heads the name of blasphemy - Ονουα βλασφημιας· A name of blasphemy. This has been variously understood. Jerome and P...

And upon his heads the name of blasphemy - Ονουα βλασφημιας· 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 neighbor. 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 Rev 17:9-11, 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, Rev 17:9, 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 De 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.

Defender: Rev 13:1 - -- Quite possibly, "the sea" in John's understanding would mean the Mediterranean Sea, which surrounded his Isle of Patmos. The ascending "beast," theref...

Quite possibly, "the sea" in John's understanding would mean the Mediterranean Sea, which surrounded his Isle of Patmos. The ascending "beast," therefore presumably will come from the sea of peoples associated with that particular sea in one way or another.

Defender: Rev 13:1 - -- This beast is not the dragon, but a man (compare Rev 13:4, Rev 13:8). However, his appearance is almost identical with that of the dragon (Rev 12:3), ...

This beast is not the dragon, but a man (compare Rev 13:4, Rev 13:8). However, his appearance is almost identical with that of the dragon (Rev 12:3), indicating that he is in a distinct sense related to the dragon. He is called "the son of perdition" in 2Th 2:3, as well as the "man of sin." Daniel calls him "the prince that shall come;" Isaiah calls him "the wicked;" and Christ calls him "the abomination of desolation" (Dan 9:26; Isa 11:4; Mat 24:15). John simply calls him the "beast."

Defender: Rev 13:1 - -- There is one significant difference between the description of the dragon and that of the beast. The dragon had seven crowns (representing kings) on h...

There is one significant difference between the description of the dragon and that of the beast. The dragon had seven crowns (representing kings) on his seven heads (representing their kingdoms). The beast had ten crowns on the ten horns. This suggests that the seven heads were historical kingdoms, the ten horns future kingdoms, their kings receiving crowns only after the seven historical kings and kingdoms have passed from the scene of power. The probable identity of the past kingdoms would be Sumeria, Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome. Each of these was, successively, the greatest kingdom in the world in its day and the greatest enemy of God and His people. The ten kingdoms of the last days remain to be identified in the future, but all seventeen are pictured as controlled by the beast and the dragon, rejecting Christ and blaspheming God."

TSK: Rev 13:1 - -- upon : Jer 5:22 and saw : Rev 11:7, Rev 17:8; Dan 7:2, Dan 7:3 having : Rev 12:3, Rev 17:3, Rev 17:7-12, Rev 17:16; Dan 7:7, Dan 7:8, Dan 7:19, Dan 7:...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 13:1 - -- And I stood upon the sand of the sea - The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast ...

And I stood upon the sand of the sea - The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters (Prof. Stuart, in loco). This vision strongly resembles that in Dan 7:2 ff, where the prophet saw four beasts coming up in succession from the sea. See the notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea Dan 13:2, and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See the notes on Dan 7:2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see the notes on Rev 13:11), represents an agitated or unsettled state of things, and we should naturally. look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connection with the papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Compare, as above, Dan 7:2, and Psa 65:7; Jer 51:42; Isa 60:5; Rev 10:2. The natural idea, therefore, in this passage, would be that the power that was represented by the "beast"would spring up among the nations, when restless or unsettled, like the waves of the ocean.

And saw a beast - Daniel saw four in succession Dan 7:3-7, all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, Rev 13:1, Rev 13:11. On the general meaning of the word "beast"- θηρίον thērion - see the notes on Rev 11:7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See the notes on Dan 7:3.

Having seven heads - So also the dragon is represented in Rev 12:3. See the notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In Rev 17:9, referring substantially to the same vision, it is said that "the seven heads are seven mountains"; and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (compare the notes on Rev 12:3), and consequently this must be regarded as designed, in some way, to be a representation of Rome.

And ten horns - See this also explained in the notes on Rev 12:3; compare also the more extended illustration in the notes on Dan 7:25, following The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the papacy was about to rise. Compare Rev 17:12; "And the ten horns which thou sawest are ten kings (marg. "kingdoms"), which have received no kingdom as yet, but receive power as kings with the beast."For a full illustration of this, see the copious notes at the close of the seventh chapter of Daniel.

And upon his horns ten crowns - Greek, "ten diadems."See the notes on Rev 12:3. These indicated dominion or authority. In Rev 12:3, the "dragon is represented as having seven diadems on his head"; here, the beast is represented as having ten. The dragon there represents the Roman domination, as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see the notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the papacy, and, therefore, properly represented here as having ten diadems.

And upon his heads the name of blasphemy - That is, the whole power was blasphemous in its claims and pretensions. The word "blasphemy"here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word "blasphemy,"see the notes on Mat 9:3; Mat 26:65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the papacy, see the notes on 2Th 2:4.

Poole: Rev 13:1 - -- Rev 13:1-10 A beast with seven heads and ten horns riseth out of the sea, to whom the dragon giveth his power, wherewith he blasphemeth God, and vex...

Rev 13:1-10 A beast with seven heads and ten horns riseth out of

the sea, to whom the dragon giveth his power,

wherewith he blasphemeth God, and vexeth the saints.

Rev 13:11-17 Another beast cometh up out of the earth, which

supporteth the worship of the former beast.

Rev 13:18 The number of the beast.

Chapter Introduction

God is now coming to show his prophet that grand enemy of his church, who is emphatically called antichrist; after the determination of whose time of one thousand two hundred and sixty years, the kingdom of Christ shall begin, whether in the day of judgment, or in some period of time before that, and here upon the earth, I dare not determine.

The rise, power, and prevalency of this adversary, is described in this chapter; the opposition made to him by Christ and his followers, Rev 14:1-20 ; his fall, Rev 15:1-18:24 ; for which praise is given to God, Rev 19:1-21 .

This enemy of the church is showed to John by the symbol or representation of two beasts; the one having the body of a leopard, the feet of a bear, and the mouth of a lion; the other having two horns like a lamb, but speaking like a dragon, Rev 13:11 .

The reader must understand, that the rise of these beasts, their rage, and prevalency, was contemporaneous with some of the six trumpets, mentioned Rev 8:1-13 and Rev 9:1-21 . For, Rev 9:15 , upon the sounding of the seventh trumpet antichrist began to fall; whose gradual fall we shall find more fully described in Rev 16:1-21 , by pouring out of the vials; only (as was before said) there is from Rev 12:1-17 a more particular description of what should happen to and in the church under the first six trumpets.

The best interpreters, by these two beasts, understand the antichrist, (for in a larger sense there are more antichrists than one), and by the antichrist they understand the pope, as armed both with a secular and ecclesiastical power; yet I durst not conclude from that notion, the civil magistracy of the Roman empire, who either helped the pope into his chair, or held him there.

The greatest loss we are at, is to determine the time when the papacy began: it could not be before the pagan empire was thrown down, that was about the year 325, nor before the silence in heaven for half an hour was over, which (if that by it the rest be meant which the church enjoyed in the time of Constantine and Theodosius) was about the year 390, or 400; but if we fix the rise of the papacy there, I know no ground for it, and it would, besides, have been determined in the year 1660, or thereabouts. I think, therefore, we must distinguish between the rise and reign of antichrist. It doth not seem to me reasonable to make his reign to commence higher than the year 600, or 606, when he arrogated to himself the primacy; and that was confirmed to Boniface the Third by Phocas, in requital of Boniface’ s kindness to him, who had got the empire by the base murder of Mauritius his master, and of all his children, and stood in need of the pope’ s help to support him. From that time, I judge, the one thousand two hundred and sixty years should be counted; but Nemo repente fit pessimus, we must allow the papacy some time to come to this virile estate from his cradle. And I see no great harm of allowing the two hundred years, from the year 400 to 600, for this. So that I do think that in this chapter is shortly revealed what should happen to the church from about the year 400, or the space of forty-two months, or one thousand two hundred and sixty years, the time of the beast’ s reign.

And I stood upon the sand of the sea: the place of John’ s present residence was Patmos, which was an island, Rev 1:9 . He was yet in a vision, but thought he was upon the sea-shore, either in Patmos, or elsewhere.

And saw a beast rise up out of the sea that is, as I should think, unexpectedly; for who would expect to see a leopard rise from thence?

Having seven heads and ten horns, and upon his horns ten crowns: this beast is described like the dragon, Rev 12:3 , (only that is described with but seven crowns), by which we understand the devil in the heathen emperor’ s of Rome; and we shall find it, Rev 13:2 , so answering Daniel’ s vision of the four monarchies, that I cannot but think the Roman emperors, after the time of Theodosius, are meant, several of which were Arians, as also were the Goths and Vandals, (many of them), who from the year 402 invaded the empire, and were not beaten out till 564, little above forty years before Boniface was confirmed in his primacy.

And upon his heads the name of blasphemy: the Arians denying the eternal existence of Christ as God, may well be said to have the name of blasphemy upon them, or upon their heads: but whether by these ten heads be meant the ten sorts of governors made use of in the empire, or the ten governments into which the Goths and Vandals divided the empire, is not easy to determine, nor, possibly, much material. There are other notions about this beast: some would have it to be the devil, but he is plainly distinguished, Rev 12:2,4 , from the dragon. Some would have it to be the Turk; but we read of the worshipping of this beast, which is what we read not done to the Turkish emperors, who also began not till above the year 1200, (though indeed the Saracens began five hundred years before), but Rome, which never was the Turk’ s seat, is made the seat of this beast. Some would have it to be idolatry itself; this was Grotius’ s notion: see the reasons against it in Mr. Pool’ s Synopsis Latina. Some would have it the pagan empire of Rome; but John never saw the first rise of that. This is a beast that rose after the dragon was cast down; which must be the Roman empire under the dominion of the papacy, in which respect only it is now one beast again; for otherwise in civil respects it is divided into ten crowned horns, i.e. distinct, independent kingdoms or principalities.

PBC: Rev 13:1 - -- Re 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,...

Re 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.

Three other passages speak of this beast, having seven heads and ten horns, {Re 12:3} {Re 13:1} and. {Re 17:3} These all signify the beast as the Roman Empire at one period or another. At the time of this vision, the Roman Empire was the incarnation of evil and satanic power.

We find recorded in Re 17:3-5 " 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. 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 upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." We know the beast is speaking of Rome, or the Roman Empire. But the woman who sat upon the beast must be Jerusalem[1] which at this time was serving the whims of the Roman Empire from whence she received her power. In Re 18:24 we find a passage which further helps us identify this woman, " And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth." Matthew gives us the words of Jesus, " Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." {Mt 23:34-36} Let us lay side by side all these passages which describe the woman and the scarlet beast upon which she rides, We can conclude that the harlot, who has shed all the righteous blood upon the earth, is none other than Jerusalem.

These seven heads are the seven hills upon which Rome sits. The ten horns with ten crowns stand for the emperors of Rome while Caesar worship was prevalent. These began with Tiberius, who ruled from A.D. 14-37; Caligula, A.D. 37-41; Claudius, A.D. 41-54; Nero, A.D. 55-68; Galba, Otho, and Vitellius, A.D.68-69; Vespasian, A.D. 69-79; Titus, A.D.79-81; and Domitian, A.D. 81-96[2] —Eld. Charles Taylor

[1] We will learn more of this woman in later lessons which will serve to identify this woman who sits upon this scarlet beast.

[2] The emperors who ruled from A.D. 96 to A.D. 180 were called " good emperors."

Haydock: Rev 13:1 - -- I saw a beast coming out of the sea. By this first boast several understand antichrist, as St. Irenæus, lib. v. chap. xxviii. and St. Gregory, lib....

I saw a beast coming out of the sea. By this first boast several understand antichrist, as St. Irenæus, lib. v. chap. xxviii. and St. Gregory, lib. xxxi. Moral. chap. xli. But this is not certain. By the other beast [1] coming up out of the earth, (ver. 11) many understand antichrist's false prophet, some famous impostor and magician in antichrist's time, who will do great wonders and signs. The seven heads and ten horns, may again signify a great number of kings and princes, who shall be overcome by antichrist, and submit themselves to him. The dragon, or devil, gives that great power to antichrist, signified by the different parts of the beast, some like to a leopard, others to a bear, and others to a lion. The head wounded to death and cured, is either antichrist himself or some one of those heads or kings, cured by the devil and diabolical arts after a mortal wound. (Witham) ---

This first beast, with seven heads and ten horns, is probably the whole company of infidels, enemies and persecutors of the people of God, from the beginning to the end of the world. The seven heads are seven kings, that is, seven principal kingdoms or empires; which have exercised, or shall exercise, tyrannical power over the people of God: of these, five were then fallen, viz. the Egyptian, Assyrian, Chaldean, Persian, and Grecian monarchies: one was present, viz. the empire of Rome: and the seventh and the chiefest was to come, viz. the great antichrist and his empire. The ten horns may be understood of ten lesser persecutors. (Challoner)

===============================

[BIBLIOGRAPHY]

Though St. Irenæus, and also St. Gregory, (lib. xxxi. mor. chap. xli.) by the first of these two beasts understand antichrist, and others would have antichrist to be meant by one of the two, yet this is not to be looked upon as absolutely certain, not being witnessed by the consent of primitive Fathers. The ancient Fathers, especially in the exposition of obscure prophecies, many times give us no more than their private opinions, or suspicions and conjectures, as St. Augustine expressly takes notice in the 20th book de Civ. Dei, (chap. xix. tom. 7. p. 597, Nov. Ed.) where he speaks of antichrist: so that though St. Irenæus had seen St. Polycarp, who was a disciple of St. John the evangelist, yet he delivers us divers things concerning antichrist, which are no more than his private opinions and conjectures, in which others do not agree with him; as that antichrist shall be of the tribe of Dan; that he shall sit in the temple of Jerusalem. He was also in an error as to Christ's reign of a thousand years upon the earth with his elect. Arethas, bishop of Cesarea, in Cappadocia, in the sixth age [century], in his commentary on the Apocalypse, (tom. vi. Bib. Patrum, Edit. Colon) speaking of this opinion, that some would have the first beast (Apocalypse xiii. 1.) to be antichrist, and others the second beast, only says: quidam sic accipiunt, &c.

Gill: Rev 13:1 - -- And I stood upon the sand of the sea,.... The Vulgate Latin, Syriac, and Ethiopic versions read, "and he stood", &c. and so the Alexandrian copy; mean...

And I stood upon the sand of the sea,.... The Vulgate Latin, Syriac, and Ethiopic versions read, "and he stood", &c. 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", &c. 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, Rev 4:1, as there is when he is shown sights elsewhere; see Rev 17:3. 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 Rev 13:2, distinguished from the dragon, who is the devil and Satan, as also elsewhere, Rev 16:13, 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 Dan 7:2; 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, Rev 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, Rev 4:1; 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, Rev 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, Rom 13:1, 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 Rev 11:7; 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 Rev 17:15; and the four beasts in Daniel are said to rise out of the sea, Rev 7:2; and a multitude of people are compared to the waves of the sea, Eze 26:3; see also Isa 17:12, where the Jewish writers say b, 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 Rev 12:3; or rather as it is interpreted in Rev 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 Zec 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, &c. 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, Rev 13:5; assuming that to himself which only belongs to God and Christ, as power over the conscience, to forgive sin, &c. and even deity itself; see 2Th 1:4. The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read, "names of blasphemy".

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Commentary -- Verse Notes / Footnotes

NET Notes: Rev 13:1 Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

Geneva Bible: Rev 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 ...

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Commentary -- Verse Range Notes

TSK Synopsis: Rev 13:1-18 - --1 A beast rises out of the sea with seven heads and ten horns, to whom the dragon gives his power.11 Another beast comes out of the earth;14 causes an...

MHCC: Rev 13:1-10 - --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 troub...

Matthew Henry: Rev 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 s...

Barclay: Rev 13:1-5 - --We begin by summarizing the facts already set out in the introductory material to this chapter. The beast is the Roman Empire; the seven heads are t...

Constable: Rev 4:1--22:6 - --III. THE REVELATION OF THE FUTURE 4:1--22:5 John recorded the rest of this book to reveal those aspects of the f...

Constable: Rev 12:1--13:18 - --H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12-13 God gave John knowle...

Constable: Rev 13:1-18 - --2. The activity of Satan's agents ch. 13 John also received information about Satan's chief inst...

Constable: Rev 13:1-10 - --The beast out of the sea 13:1-10 John stressed three things about this beast: his conspi...

Constable: Rev 13:1-4 - --Characteristics of the beast 13:1-4 13:1 The dragon stood on the seashore watching a beast come out of the sea, in John's vision (cf. Dan. 7:2, 3, 7, ...

College: Rev 13:1-18 - -- REVELATION 13 b. The Beast from the Sea (13:1-10) 1 And the dragon a stood on the shore of the sea. And I saw a beast coming out of the sea. He ha...

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Introduction / Outline

Robertson: Revelation (Book Introduction) THE REVELATION OF JOHN ABOUT a.d. 95 By Way of Introduction Difficulty in the Problem Perhaps no single book in the New Testament presents so ...

JFB: Revelation (Book Introduction) AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes ...

JFB: Revelation (Outline) TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOL...

TSK: Revelation (Book Introduction) The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language i...

TSK: Revelation 13 (Chapter Introduction) Overview Rev 13:1, A beast rises out of the sea with seven heads and ten horns, to whom the dragon gives his power; Rev 13:11, Another beast comes...

Poole: Revelation 13 (Chapter Introduction) CHAPTER 13

MHCC: Revelation (Book Introduction) The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of...

MHCC: Revelation 13 (Chapter Introduction) (Rev 13:1-10) A wild beast rises out of the sea, to whom the dragon gives his power. (Rev 13:11-15) Another beast, which has two horns like a lamb, b...

Matthew Henry: Revelation (Book Introduction) An Exposition, with Practical Observations, of The Revelation of St. John the Divine It ought to be no prejudice to the credit and authority of this b...

Matthew Henry: Revelation 13 (Chapter Introduction) We have, in this chapter, a further discovery and description of the church's enemies: not other enemies than are mentioned before, but described a...

Barclay: Revelation (Book Introduction) INTRODUCTION TO THE REVELATION OF JOHN The Strange Book When a student of the New Testament embarks upon the study of the Revelation he feels him...

Barclay: Revelation 13 (Chapter Introduction) The Power Of The Beast (Rev_13:1-18) 13:1-18 I saw a beast coming up from the sea. It had ten horns and seven heads; and it had ten royal crowns o...

Constable: Revelation (Book Introduction) Introduction Historical background The opening verses of the book state that "John" wr...

Constable: Revelation (Outline) Outline I. The preparation of the prophet ch. 1 A. The prologue of the book 1:1-8 ...

Constable: Revelation Revelation Bibliography Abbott-Smith, George. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & ...

Haydock: Revelation (Book Introduction) THE APOCALYPSE OF ST. JOHN, THE APOSTLE. INTRODUCTION. Though some in the first ages [centuries] doubted whether this book was canonical, and ...

Gill: Revelation (Book Introduction) INTRODUCTION TO REVELATION That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, a...

Gill: Revelation 13 (Chapter Introduction) INTRODUCTION TO REVELATION 13 This chapter contains a description of the Romish antichrist, under the figure of two beasts, the one representing hi...

College: Revelation (Book Introduction) PREFACE This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God'...

College: Revelation (Outline) OUTLINE I. PROLOGUE - 1:1-20 A. Introduction to the Prophecy - 1:1-3 B. Sender - 1:4a C. Recipients - 1:4b D. Prescript - 1:4c-5a E. ...

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