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Revelation 17:8
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6 I saw athe woman, drunk bwith the blood of the saints and with the blood of cthe martyrs of Jesus. And when I saw her, I marveled with great amazement.  

The Meaning of the Woman and the Beast

7 But the angel said to me, “Why did you marvel? I will tell you the1 mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.  
8 The beast that you saw was, and is not, and awill ascend out of the bottomless pit and bgo to perdition. And those who cdwell on the earth dwill marvel, ewhose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and2 yet is.  
9 a“Here is the mind which has wisdom: bThe seven heads are seven mountains on which the woman sits.  
10 There are also seven kings. Five have fallen, one is, and the other has not yet come. And when he comes, he must acontinue a short time.  
Commentaries:
Jamieson, Fausset, and Brown
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Revelation 17:8

beast . . . was, and is not—(Compare Revelation 17:11). The time when the beast "is not" is the time during which it has "the deadly wound"; the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. The healing of its wound answers to its ascending out of the bottomless pit. The beast, or Antichristian world power, returns worse than ever, with satanic powers from hell (Revelation 11:7), not merely from the sea of convulsed nations (Revelation 13:1). Christian civilization gives the beast only a temporary wound, whence the deadly wound is always mentioned in connection with its being healed up the non-existence of the beast in connection with its reappearance; and Daniel does not even notice any change in the world power effected by Christianity. We are endangered on one side by the spurious Christianity of the harlot, on the other by the open Antichristianity of the beast; the third class is Christ's little flock."

go—So B, Vulgate, and ANDREAS read the future tense. But A and IRENÆUS, "goeth."

into perdition—The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance.

names were—so Vulgate and ANDREAS. But A, B, Syriac, and Coptic read the singular, "name is."

written in—Greek, "upon."

which—rather, "when they behold the beast that it was," etc. So Vulgate.

was, and is not, and yet is—A, B, and ANDREAS read, "and shall come" (literally, "be present," namely, again: Greek, "kai parestai"). The Hebrew, "tetragrammaton," or sacred four letters in Jehovah, "who is, who was, and who is to come," the believer's object of worship, has its contrasted counterpart in the beast "who was, and is not, and shall be present," the object of the earth's worship [BENGEL]. They exult with wonder in seeing that the beast which had seemed to have received its death blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented them (Revelation 11:10).




Other Jamieson, Fausset, and Brown entries containing Revelation 17:8:

Isaiah 4:3
2 Thessalonians 2:3
2 Thessalonians 2:4
2 Timothy 3:2
1 John 2:18
Revelation 3:5
Revelation 11:7
Revelation 13:3
Revelation 13:8
Revelation 13:11
Revelation 17:6
Revelation 17:11

 

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