1 And he stood upon the sand of the Sea, and I saw out of the Sea a wild beast rising, having seven heads and ten horns, and upon its horns ten diadems, and upon its heads a Name of Blasphemy.
At this point in time the dragon's warfare moves to the Sea's coast. This is the place from which Daniel first saw the beasts emerge, after "the four winds of the heaven " strove upon the Great Sea. No longer under any heavenly restraint, having left "the woman" in her pains of deliverance, the dragon had "went away" to make a war against her other seed.
The western shore of the Land now becomes the site of a new emerging body of danger. This time very likely follows the climax of the "strife" to which Daniel 7:1-3 refers. The old heavens and the old earth "continue" in the midst of great "commotion" and "tribulation" before they disintegrate and "pass away;" giving way to the new heavens and new earth of Christ's millennial reign.
During the "strife" around the Great Sea the "dragon" apparently will gain influence within the "mountains" of the seven "heads" [of the beast] which desire to have rule over all the land, 11:7; 17:9-10. He/it is shown with the ten diadems on his seven "horns..," signifying that an authority of dominion has risen out of the "strife." This power is opposed to the delivery of the woman's children to the promised land.
"He." This power is "the dragon" which is about to metamorphose into its recognizable "beast" forms. See Daniel 10:13-14, 20-21; 12:1. "The dragon" is the corporate enmity which has now "fallen from heaven." He/it has fallen from the favor of heaven because of his offense against the first woman, Eve. Now the Serpent power has been brought into complete disfavor and condemned to literal return to the earth. (This is what Jesus foresaw and spoke about in Luke 10:18).
As a result of Michael's war against "him" and his "angels," the dragon power is cast out of heaven, and into the earth. (It is later bound for the duration of the millennium.) So the dragon "power" removes, restructures and becomes redirected, to be reformed under the guise of an actual "beast" power on earth.
"Stood;" histeemi, 2476. See 12:4. The dragon now reestablishes itself during the war against the "others" of the woman's seed, (as Rev. 12:17 stated). In particular, the new beastly form "stands" to fight against the woman's remnant from along the Mediterranean's western coast. Its form appears from that western direction.
"Sand of the sea." The phrase is the well-known "symbol" for the whole number of Jacob's seed, or descendants, Genesis 22:15-18; 28:10-17; 32:12. See comment under Rev. 12:4, "stars of the heaven." There is ambiguity in meaning here that is so often found in this prophecy of the Lord's apocalypse. Here the sand is required to be literal sand.
"Sea." Either the pool of Gentile "nations," or from the Mediterranean Sea. Rev. 12:17 states that the dragon went away from Jerusalem/Zion in order to wage this "war" against her seed. This same "sea" is also the arena from which the first "wild beast" rises. Mobile and ageless, the dragon's influence instigates warfare which calls forth power for the "beast" from beyond the land's western shore. This first beast is about to do battle against "the others" of the woman's seed.
"Wild beast;" theerion, 2342. A beast's normal habitat is usually not the sea.
"Rising;" anabaino, 305. To go up, to arise, to ascend. Vine says, when used of plants or seed, to grow up, to sprout, and to develop.
Daniel 7:17 identifies the beasts as "four kings who shall arise out of the earth/land, but the saints of the Most High shall take the kingdom..," Daniel (at 7:3) first saw "the appearance" as "four great beasts (which) came up from the sea, diverse one from another."
From "the dreadful and terrible, and exceedingly strong" is the entity which gives rise to the last "little horn," but it is of the leopard that the last "four heads" come. The last little horn plucks up (uproots) the three of the first horns to gain his sole control over all the remaining "horns."
In the "last hour" the other "ten horns" acquiesce to his thinking for the last "one hour," joining in agreement with the beast's blasphemous last "head."
It is under the guise of the "great red dragon" having the seven "heads" and the "ten horns" that we see the first of the last two forms of this beast, Rev. 12:3-4. In other words, the beast of 13:1 develops out of the hate-filled and deceiving "dragon" persona of 12:3 into a power better conformed for aggression against Israel.
Daniel's vision does not put a date on the uprising of the four kings from the "strife" upon the Sea. Daniel's dream prophecy makes one to know that these oppressive and powerful "beasts" represent the last ravaging forms of power wielded against Israel which come into being in the land at the finish, (at the end of "Gentile times"). Only in Daniel Twelve was the time period first identified as 1,260 days.
So this "great red dragon" power emerges, to develop from the western sea's shore. One conclusion is that the last "heads" (from the leopard beast of Daniel's dream) have lately decided to persecute the woman's "other seed" who are in dispersion among the nations - who still are ungodly as the Old Testament calls them, Ephraim.
The facts that lead one to suppose that the "ten horns" are components in the last rebellious state of Israel are obtained from Old Testament prophecy. That prophecy concerns Israel's "covenant with death and with hell," Isaiah 28:15. In rebellion against God to the end and because of an expedience that desires "peace and security" on humanistic terms, an agreement with Antichrist powers later forces Israel to accept the placement of an image in the newly rebuilt outer court of the temple. But the image does not provide (the expected) protection at the time "when the overflowing scourge shall pass through" their lands. The placement of the image breaches the "new covenant" of God; bringing death and "hell" immediately upon Israel. See 6:7-8.
The questions concerning the ten horns, Who are they? and What do they represent? are a problem to many expositors of The Revelation. The question, How does it happen that the ten horns appear on the wild beast's head as horns wearing diadems?, becomes settled in later chapters of The Revelation. The prophecy almost requires the dragon/beast powers of seven heads to negotiate a pact with the "ten horns," (ten horns which hate the "harlot") of Babylonish influence which places the "man of sin" - as a God - upon the temple's throne. The pact is made prior to the beast's rise from the sea since the ten horns appear with its "head," and then, the dragon gives the beast "his throne." This situation may assure us that occupation of Jerusalem and the temple site are yet the goals of "the dragon." To acquire this goal, "the dragon" changes its form to acquire its purpose by working with "the beast."
Consider also that since the harlot is a mystery - "the mystery [of] Babylon the great" - the ten plainly cannot be Islamic or Arabic "horns." And, if the harlot is non-Judaist, the "ten horns" can be no other than the latter days apostasy of the ten tribes (i.e., the old kingdom of Samaria (Ephraim), as opposed to the old kingdom of Judah) which have "not received a kingdom yet," and which - at the last end - apostatize (are led as a captivity) to accept the "man of sin" as their spiritual leader.
The last hour's dalliance of the ten with the harlot allows that there is some reluctance to be joined with her. For, the harlot "wife" is a "secret Babylon the great," 17:17-18, whom the ten do "hate" for a specific reason: the image placement and worship. The reluctant ten horns are overcome by the powerful considerations employed by the "666" number of the beast, its power, and its blasphemous Name. A wedding of the seven "heads" and the last appearing ten "horns" is a likely scenario.
"Name;" onoma, 3686. This name is a cognomen; the proper name of an individual or organization. The AV translators are undecided whether the "name" is singular or plural. The wild beast has a number, a mark, and a name, 13:17. The scarlet beast in the wilderness of spirit is full of names of blasphemy. The "woman" on the scarlet beast also has a name. So there is a basis for the AV's indecision concerning the names incorporated in the dragon and wild beast, and the harlot seated upon it. Each beast form interchanges and commingles in relationship toward Israel as the 1,260 days continue during the last stages of the promised land's domination under the nations.
A "name" of blasphemy sits upon the seven heads of the wild beast. The scarlet beast that develops (is "rising") during the war becomes full of "names" of blasphemy. This beast's paramour - the harlot of the wilderness of spirit - is identified as "a secret (hidden) Babylon the Great."
Now our first suspicion is confirmed. The prophecy of Chapter Twelve does indeed treat of two "women:" the first, the chaste virgin who returns as the Bride, the Lamb's wife; (Zion, who has borne many sons of God) -- and a second "woman," the apostate harlot whose lately gained "great city" (a veritable Sodom and Egypt) is shortly to be made desolate, naked, consumed and burned by heaven's fire, and then is replaced by a new Jerusalem.
2 And the wild beast which I saw was like a leopard and its feet as a bear, and its mouth as a mouth of a lion; and the dragon gave to it his power and his throne and great authority.
"Wild beast;" theerion, 2342. The wildness of the beast is next described by John. Three of its familiar parts are recognized from Daniel's prophecy. The first mention of the wild beast in The Revelation comes at Rev. 11:7. There it was described as going to rise out of the abyss to make war with the two witnesses during the last 1,260 days.
In its changed form - metamorphosis - as a wild "beast," the empowered body of draconic animus is now shown as rising from the Great Sea. The prophecy now proceeds to show how the last forms of the beast will come to be. This wild beast retains certain specific physical characteristics and parts from its ancient progenitors who warred over this Land. Its sixth stage of development now "is" when it rises from the western Sea. Chapter Thirteen shows its development for the forty two months of the remaining time; i.e., for the 1,260 "last days."
The beast had apparently been accounted as "dead" for some long time before it reemerged from "the pit." With its "heads" it resurfaces again during "the last days" of Israel's natural existence. Thus these are shown as lately coming up out of the strife on the Sea ...
"Leopard." The body of the wild beast has a resemblance to the leopard's body; "like a leopard." This is the appearance of the body, but probably in movement also "like a leopard," swift and agile; a predator.
"Lion." The mouth of the wild beast is derived from its lion ancestor. "The mouth" functionally roars and consumes the prey.
The components of the thighs and legs of the image - the brass and the iron - are the same components that once did "band" the "stump of its roots in the earth," 4:23, until the "seven times" of the nations passed.
A word concerning history: Scripture certainly identifies Babylon as the head of Nebuchadnezzar's image dream. His heir, and legal successor was Belshazzar, a Chaldean prince who ruled from Babylon. The third successor to the empire was Darius, the Mede, who ruled the dominion for Cyrus, the Persian. The first three rulers therefore represent the modern nations of Babylonia, (Iraq); Chaldea, (Turkey); and Persia; (Iran).
The Chaldean rule, as shown in Daniel 2:39, was inferior to Babylon's rule, succumbing to Persia which then indeed became ruler over all the land. But it was not until a fourth nation, Greece - subdued Persia, Daniel 2:40, that the things described of "the fourth kingdom" came to pass.
With Alexander's death the conquered empire was broken up. Division and fragmentation considerably lessened the dominion's strength, 2:41. The dominion (of the body of the image) is accounted for in the allegory of "the stump" left banded with brass and iron, 4:22-23.
The "ten horns" of the dragon are represented in the ten "toes" of the feet of the Babylonish image, it is said.. Does the Russian Gog, of the land of Magog, the elevated chief of Meshech and Tubal, appear to supply the supporting "feet" of the image's toes? At the end even the feet and toe nations of the dream image are "beaten small and broken," 2:41, when the dominion becomes the LORD's. We shall soon see this done.
These vestiges of ancient empires from Daniel's prophecy are the nations which The Revelation pictures as parts of the "last days" beasts. The "stump" of the first Babylonian empire was left banded with "iron and bronze," 4:23. But, the iron and bronze elements were only a "band" around the stump left from the first four dominions. This stump was banded, and "left for others" to rule until the end. The metal "band" restrained the tree "stump with its root in the earth" while the times of the nations passed over its "head," and until the tree's "stump" should sprout again, and until the others to whom it was truly left for should come up again. See Mark 12:9; Luke 20:16.
Remember, although the "image" of Nebuchadnezzar's dream represented the whole time of Babylon's first "kingdom, strength, and glory," it also definitely revealed a future time concerning "the days of those same rulers" at "the end."
The tree's stump revives after the restraining band of the iron and bronze is removed from the land by the angels. The dragon persona of The Revelation, cast out of the heavens, is the "last days" revival of the Babylonish things growing up again out of the depth of that Land - from the ancient tree stump.
Do we see all the four - Babylon, Persia, Greece and Rome - active today within the Land?A fifth dominion of the land is dismissed in The Revelation without any recognition or comment. The nameless ("fifth") interim marks the time until "the end" and "the last days" should come for the fulfillment of the promises made by God. This past "fifth" dominion may be identified as "the time of the Gentiles" which heeded the call of God during the time when Israel was "cut off" from being a nation.
However, if one should insist that Babylon, Medo-Persia, Greece and then Rome is the proper interpretation of the succession of the first four empires as shown in Daniel's prophecy, then another greater problem arises for the "continuous history" adherents:
Why does The Revelation bypass the whole interim of "continuous history" times without any noticeable mention of it? Is there not a good reason why the fifth [dominion] is worthy of no mention at all by the Lord? The elapsed time was consumed in waiting for the nation's re-emergence as "the fig tree," and for the times of restoration of all things.
The fact is, the "continuous history" interpretation of The Book of the Revelation of Jesus Christ cannot validate - from the Word of the LORD by the holy prophets - the time for any interim fifth head's dominion over the Land. The interpretation must be read into the prophecy of the Lord's Revelation, and then extrapolated with the use of common, non-Biblical history. The land lay desolate and barren for many, many years, being desolate and trampled by the surrounding nations which passed through the area, coming and going.The ancient Babylon's policy of aggression, conquest, of incorporating and mixing of religions has - during the chronology of the "fifth" interim - worked to become a worldwide concourse for doing much unclean spiritual business. This ancient religious system has been carried through many generations of the nations to become the "Mystery (of) Babylon the Great" [Revelation 17:5] -- to be seen as the harlot -- who is sitting upon (the seven specified) nations of the beast. Consequently the whole of the Promised Land reverts to Great Babylon's influence.
The sixth dominion "is" [i.e., exists] just before the time of the Lord's actual coming. The prophecy details the events of the third and final judgment of Israel. Thus, the "toes" are upon a "leopard" body which tramples with its "feet like a bear." These "iron" portions of the beast are mingled with the "fired clay" of the earth to produce a brittle and unstable condition within the mingling. This "last days" instability is expanded to its full capacity when the "beast" in its serpent constitution spews the torrent of water behind the woman from its "mouth." The antichrist elements are mustered together for the last (two) dominion's assaults. The whole earth swallows the "water" from the draconic mouths; opinions are swayed. Israel continues to suffer while "the dragon" angrily hurries off to develop his other forms for assault against the nation's existence.
Jerusalem's seduction is easy because the Islamic nations are hostile against Israel. When the world leaders of the new economic community, the 666, are fully drawn into one body of thought and action, the purpose of God will be ready for the days of vengeance upon the apostasy within Israel and upon the surrounding nations.
"Gave;" didomi, 1325. To put forth, to produce, to yield, to put. Generally, to give. Translated in 13:2,4,5,7 as given; in 14,15 as had power; in 16 as receive.
The "dragon" entity - being an enemy and the hater of all Jews, and the adversary to Israel when the restraining "band of iron and bronze" is removed from the "stump" - is the supplier of the economic needs of the land when it reaches the configuration described herein: having the seven heads and with ten horns. The dragon (from within the entity of the seven heads) gives provisions to the wild beast which will have appended the "ten horns."
"Power;" dunamis, 1411. Ability, or, powers. The word primarily means the dynamism; the force and energy.
"Throne;" thronos, 2362. Rev. 4:4 and 13:2 are the only places in the New Testament where the word "throne" is made to be a "seat." The apostasy does not recognize the manner in which "kings and priests" may acquire a throne, but the dragon appreciates the little moment of his glory, according to Daniel's prophecy, and creates a throne - with power and great authority, to give to the wild beast. It is an uneasy chair which the dragon produces for the beastly candidate.
Who the throne's occupant may be is not disclosed here. Daniel refers to the king, 11:36ff, as one who has troubles with both the king of the north and the king of the south.
"Great authority;" exousia, 1849. See 12:10. The great authority created for the wild beast will be pitted against the authority of the LORD at His coming. The surmise that the "ten horns" represent in some manner the ten apostate tribes of Israel shall prove itself during the three and a half times of Jacob's affliction.
Prior to the Lord's coming some people of Israel, separated from God but now under threat from the Adversary, repent and are divided into specific family (tribal) groups. (Revelation Seven certainly suggests that this is so!) Many Old Testament references allude to conditions just before the Lord's return. See Malachi 4:1,6; with Zechariah 13:7-9; Haggai 2:6-9.
3 And I saw one of its heads as slain to death, and the wound of its death was healed; and there was wonder in the whole earth after the wild beast.
Review the introductory comments to Chapter Twelve concerning Isaiah's prophecy which mentions the wounding and the slaying of the dragon's one "head." The nonspiritual mind finds no connection between the Mystery of ancient Babylon and its revival in the last days.
"One;" mia, 3391. Vine says this word is the grammatically feminine form of heis, one, the first cardinal number. (See v. 12). Of the heads of the first Babylonian dominion, only one was slain, Belshazzar, the Chaldean.
"Heads." The text of the prophecy has defined what the "heads" are, 17:9. They are "mountains," which the dictionary defines as a "natural elevation of the earth's surface." Jeremiah 51:25 refers to the first "destroying mountain" as Babylon.
This once slain "head" is chief of the "heads" of the beast, a threatening presence against Israel at the time of the coming of the LORD. This mountain "head" battles and gains control of Jerusalem. The outer court of the temple "is given to the Gentiles/nations, and the holy city they shall tread under foot, forty two months."
When this "head" becomes the enthroned "Man of sin," then the ten Jewish "horns" have good reason to hate the influence of the one who sits on the throne and of his paramour, the drunken harlot who sits with the last beast as a queen, the dubious "lady," per Old Testament prophecy.
During this time the Glory of the LORD in the Cloud arrives and stands in wait above Mt. Zion, - earth-shaking, flashing fire and making trumpeting sounds: "the LORD among them as in Sinai in the holy," Psalm 68:17, - but He does not yet shine forth - produce - the glory of the Lord, Jesus Christ, and his Bride. His "seven thunders" are voiced. Because, Israel's enemies must be subdued as His footstool before the LORD's anointed king is enthroned with his own power and glory, and bride.
"Slain;" sphatto, 4969. Death by slaughter. The word indicates the act was a deliberated end.
"Death." This was the end for the first head of the wild beast; but in some manner, the "death" of this head is reversed.
"Wound;" pleegee, 4127. Stripe, wound, plague, all words translated from the Greek. The bruise or stroke of the smiting.
"Healed;" therapuo, 2323. To heal or cure, as by a physician. There is a physical "healing" of the first head. The following verses explain how this shall be done.
"Wonder;" thaumazo, 2296. To admire; to marvel, to be amazed. The quality has an "earthy" overtone, as other verse contexts show.
"In the whole earth/Land." Considering that the text of the prophecy often seems to be deliberately dual or ambiguous in meaning, both areas are probably correct; although the Promised Land is the primary place of the wonder...
"After;" opiso, 3694. See Rev. 1:10 and 12:15. The admiration is expressed wholly from the admirers of the wild beast - whose names are not written in 'the book of life.' They are a majority of the population.
4 And they did homage to the dragon who gave authority to the wild beast; and they did homage to the wild beast, saying: "Who is like the beast? Who is able to make war with it?"
"Homage;" proskuneo, 4352. From pros: indicating toward, or to, and from kuneo: to kiss. As an act of admiration or worship, as the kissing of the foot or hand. This act is done in the presence of the Ancient Serpent. The word, homage, is not to be confused with other three words translated as worship - sebomai, latreuo, eusebeo.
The whole earth, but specifically those lands composing the territories of the seven "heads" and the land of the ten "horns," provides the worshippers. Observe that "the dragon" persona retains a color that is only visually different from the "wild beast;" otherwise the outward bodily resemblance of the two are almost identically the same.
After being loosened from the bands of brass and iron, but changed, and working under a secret Babylon the Great, "the dragon" loses its full power and ability to raise an army to make actual war against the woman's seed. The dragon is the power of rebellion against God which was incorporated in the first serpent, the adversary, per Genesis. Under the Mystery [of] Babylon the Great, the dragon-like "beast" regains its power to bring death to many in Israel.
At a point further along in the days, another distinct form of headship appears to do battle, as in verse 11.
"Saying;" lego, 3004. Affirming the gist, but not the actual wording of what has been said: "Who is like, and who is able, to do battle with the wild beast?"
The question is rhetorical for its admirers, but not for the servants of the Lord, who recognize the true God and His power.
5 And a mouth, speaking great things and blasphemy, was given to it and authority was given to it to act forty-two months.
"It." This refers to the wild beast who - given a great authority - has speech like the speech which comes from the dragon's mouth.
"Mouth." See notes for "mouth" under 12:15-16. This mouth is the vehicle for the verbal polemics that ensue during the great tribulation of the woman. "Great things" and "blasphemy" characterize its mouthing. The same nature of things issue from dragon, wild beast, and the false prophet, 16:13. An evil propaganda campaign of major proportion is mounted against Israel's claims.
"Authority;" exousia, 1849. This word ought to be consistently translated because it is confused with the meaning of power. A power always has, or has not, an authority behind the strength it works with. The wild beast receives the authority from the dragon to enforce its policies.
"Act;" poieo, 4160. To do, to make, to work.
"Forty-two months." The length of its activity is not limited during the last days. The duration of the mouth's propaganda campaign corresponds in length to the 1,260 days of the woman's flight from persecution, when her son is "caught away" to his throne.
6 And it opened its mouth for blasphemy against the LORD, to blaspheme His Name and His dwelling place, and those who dwell in the heavens.
This verse describes the authority of the "mouth" of the wild, seven-headed beast, as (probably) embodied in its "false prophet" of 16:13. The verse indicates the evil position which the beast takes against the others of the woman's seed. The "water" from the dragon's "mouth," 12:15-16, is an intense verbal onslaught of anti-semitism. The earth "soaks up" all the water poured forth by the dragon's mouth.
The blasphemy of the "mouth" is directed against the LORD Who created the heavens and the earth. The mouth speaks in opposition to the voices of the "seven thunders." (See comment under v. 3.) The conflict over Jerusalem and the holy place creates a "woe ...in those days, for there shall be great distress upon the land and wrath upon this people," per the words of Jesus in Luke 21:23.
The blasphemous "mouth" attacks
1) the LORD,
2) His Name,
3) His dwelling place; the temple,
4) and those who dwell in the heavens in the cloud.
The word blasphemy indicates that this is a persecution against
Israel on account of hatred.
The dragon's blasphemous confrontation with God actually does occur within the third woe period. It accomplishes "the end" and "the finish" of all ungodliness in Israel.
7 And it was given to it to make a war with the holy ones and to overcome them; and authority was given to it over every tribe and tongue and nation.
"It." Still in reference to the "mouth" of the seven-headed wild beast.
"Given." With the authorization it has received from the dragon, the wild beast is empowered to wage a war. This the "mouth" prepares for, following the outpouring of water behind the woman. The persecutions intensify...
"War." The last phase of the war between Michael and the dragon. That the text speaks about a specific war yet to be waged against Israel is not too much in doubt. The warfare comes from the western direction of the Great Sea...
"Every." Pasa, 3956. All; none excluded.
This authority - of his absolute rule - appears primarily to concern the woman's seed who are scattered into "every tribe and tongue and nation" of the beast's realm. The warfare certainly begins within the wild beast's domain. The verse, however, stipulates that "every" location is intended, wherever they are found. Is it international? Or limited to "every tribe and tongue and nation" of Israel? Antisemitic hatred knows no boundaries of land or sea.
The proclaimed holy war subsequently conducted, it overcomes all the true holy ones of God. This is confirmed by the next verse.
8 And all who inhabit upon the earth shall do homage to it, whose names have not been written in the book of the life of the Lamb slain from the foundation of the order.
"All." Same word as "every," verse seven. Everyone. Catholic? Probably Islamic, too.
"Inhabit." See Rev. 12:12 and comments. The point in time for "the devil's" activity begins. The last woe which it/he causes begins to fall upon the Land, in the short time that is left for the hate-filled entity to vent its fury against the woman's seed. The war brings about "great distress in the land and wrath upon this people," Luke 21:23. Read Mark 13:12-13; Matthew 24:9-14 too, in end time perspective.
These deductions lead to the conclusion that the "devil" within the beast not only utilizes the "mouth" of the dragon, but even incorporates the "tail," see Isaiah 9:14-15, to work its blasphemous and pernicious activities.
"It." It is equal to him, third person singular. He, "the mouth," is a spokesman having the mark and name of the wild beast, and representing the number of the wild beast's "Name."
"Whose names." The remainder of the verse distinguishes the inhabitants of the earth/Land from those who are exempt from the woe that is coming.
9 If anyone has an ear, let him hear.
"Hear;" akouo, 191. The first admonition is brief. Hear. Give a listening ear. But to whom shall we listen? Hear the Word of the LORD and His holy prophets who now testify of the word of life to you. But, if anyone refuses still to hear...
10 If anyone gathers a captivity, he goes into a captivity. If anyone will kill with a sword, he must be killed by a sword. Here is the endurance and the faith of the holy ones.
"Gathers;" sunago, 4863. To bring together, or to assemble, for the purpose of rebelling against the residence of the glory of God above Mt. Zion.
"Captivity;" aikmalotuo, 162. To capture by methods of the war to be waged. The scope of assembling of a captivity is unstated. The purpose is to gather up, bring to trial and kill all of the woman's seed who refuse to worship the beast or its image. That this activity continues unabated for three and a half years is totally repugnant to a good conscience before God.
"Kill;" apoktino, 614. See 11:5,7,13, where the two witnesses kill with fire from heaven, but here the killing is by war against the wild beast from the abyss. (Meantime, 7,000 names in Jerusalem are killed by the third great earthquake.)
"Sword;" makaira, 3162. The makaira is mentioned only four times in The Revelation: 6:4; 13:10,10,14, wherein its typical use sheds a great deal of light nonetheless. The weapon itself is the short double-edged sword that is fancied throughout the Middle East as the weapon of choice for self-defense. Carried beneath the robe, the machaira is murderous at close ranges.
Use of violence is eschewed. Servants of the Lord are not permitted to defend themselves in this manner, as the following sentence concludes. At the Lord's first appearance, by Peter's use of the sword, he was counted among the transgressors. At his coming we are denied any use of the sword, for a reason that has already been divulged by Old Testament prophecy - (David was a "man of blood") - and by the Lord himself in the other New Testament writings. Acts 1:8 supplies the clue.
"Endurance;" hupomonee, 5281. The patience; the phrase is repeated at 14:12. See Luke's account of the Lord's replies to "When shall these things be? and, What is the sign of your coming? and, What of the end of the world?," Matthew 24 and Mark 13.
Luke alone reports the Lord's comment concerning the patience under fire, which is endurance, 21:18-19. He reports:
What the apostasy has made of "the faith" is a duplication of the woman pictured in the wilderness of spirit - another "Mystery, of Babylon the Great," intent upon hunting down and killing all the servants of the LORD which are to be found upon the face of the earth at the end.
"Holy ones;" hagios, 40. The text states, "the holy (ones)." They stand as "holy" persons in contrast to the admirers of the wild beast, who are unholy, to say the least.
11 And I saw another wild beast rising out of the Land, and it had two horns like a lamb and spoke like a dragon.
"Another." See 12:3. This is a different wild beast.
"Rising." See 13:1. Usually translated as ascend in The Revelation. Another beast develops, coming into prominence now.
"Out of the Land." His horns sprout from within the perimeter of the seven heads; and within sight of the ten horns who become incorporated with the "wild beast" following its arising from the strife upon the Sea.
It here, is the different wild beast authorized by the dragon. It has two tiny horns; and, naturally speaking the dragon-like voice. It is "the other" beast of Daniel 7:8.
"Two horns;" keras, 2768. John pictures it with the type of horns that are common to all horned wild beasts, according to their specie. ...The dragon spirit now appears within another persecuting form. Within the leopard-body and bear-footed beast it arose with the seven heads, plus the ten horns that it gained during the strife upon the Sea.
Now - at the last end - it becomes manifest as a different wild beast with two small "horns" upon its head. [Cp. Daniel 8:8, 20-22, 23-25] re: the "king of fierce countenances."
"Like a lamb." This different beast has lamb-like horns. A lamb's horns are not like the mature ram's horns. These are nubby little protrusions, as on the lamb's head.
"Spoke;" laleo, 2980. This different wild beast also speaks. Now there has been shown three "beast" personas with the power of speech, having a mouth - dragon, wild beast, and different wild beast, but they are actually one body consolidated in purpose. The personas are related somewhat like the pottery and iron: mixed together and remolded at several stages. The two beast personas appear and dissolve as the motivating "dragon" element metamorphoses into another stage of development in the "last days" war against the holy ones. Its two "horns" have a lamblike appearance but its "voice" continues to sound like the dragon's voice.
It is still of the hateful dragon body except now, it shows itself in the sheep's clothing...
As long as "the dragon" spirit inspires the activity of each "beast," it is warring against Michael and his angels, and at the same time, is bedeviling and deceiving the nation. Don't lose sight of this important point; this is the way that the evil spirit which now inhabits mankind works. This evil spirit is still rampant and working within Israel's enemies during the 1,260 last days of "the woman's" persecution by the dragon.
"Like a dragon." The different wild beast, although having his nubby little horns, has a big voice "as a dragon." He/it remains a devil, a deceiver, according to the prophecy's definition of the dragon as the ageless persona of evil thought, evil speech and all evil worked against God's will for His chosen people.
12 And it exercises all the authority of the first wild beast in the sight of it, and causes the Land and those who inhabit in it so that they should do homage to the first wild beast, of whom the wound of its death was healed.
"It." The subject of "it" now changes to address the "other," 13:11, or different wild beast having the two little horns. This is the last part of "the beast that ascends out of the bottomless pit," 11:7; (the dragon's "tail," remember, of 12:4). Dual-horned, it has become the authorized agency for the enforcement of the first wild beast's antisemitic policy.
Now visibly revealed, with the authority of the first beast behind it, it exercises the judicial power of "the throne." The inquisitorial power of the first "Babylon" has been revived.
The "eyes" sprout from within the preeminent wild beast, which Daniel's prophecy represents as present in the fourth successor beast in Daniel's own dream of "the sum of the matters," 7:1. At the rising of "another little horn," 7:8, the eyes of the beast then become "like the eyes of a man." That "horn that had eyes," 7:20, is "the other which came up and before whom three fell." ... When the ten horns are added to the first beast's dominion, the "horn" is afterward described as having "a look more stout than its fellows."
With its "eyes" and the "mouth," the development of the "other" beast out of the abyss, Rev. 11:7, is more fully revealed. See Rev. 17:7-18.
The "beasts" contain vestiges of the lion, the bear, and the leopard dominions of Daniel's prophecy: from the territories of the first "Great Babylon," Dan. 4:40; from Chaldea, Dan. 2:39a; and from Persia, Dan. 2:39b. The Greek empire, Dan. 2:40; 4:23 overcame and restrained the power of this whole territory. In the following Roman wars against Greece, the armies of these nations trampled and broke apart these ancient lands until the "latter days" did come, until the countries of the Middle East did revive again as in ancient days.
In the last 1,260 days during the reign of the four last "heads," elements of the leopard empire are revealed as the main body of "the beast"; the Babylonian lion is not the dominant "head" of the beast during the persecuting period of the latter day "dragon" nations.
The "first beast" was a lion, Daniel 7:4; "another beast, a second, was like a bear, Dan. 7:5; the third, "another like a leopard," 7:6; the fourth, "dreadful and terrible" which "had ten horns." These four beasts "came up out of the sea." The nameless fifth beast, at the end, has "fallen," and the sixth "one is," Rev. 17:10. If we surmise correctly the fourth beast, per Dan. 7:7 and Rev. 13:1-3, at the end has been reshaped as the sixth one that "is," only reformed and again rampant. It retains certain physical characteristics from the ancient beasts. But in the interim passage of "Gentile times" another change has been made in the structure of the beast when it reappears "out of the sea." (Ultimately, "he is the eighth," Rev. 17:11.) It comes from the Devil's - the deceiver's - the dragon's - the ancient serpent's - working in the sixth beast that the "another beast" arises "out of the earth" to become the seventh beast.
However, the "another beast" arises from in among the ten horns, Dan.
7:7, "coming up out of the earth," Rev. 13:11. It is of this beast which
has the last "two horns like a lamb," Rev. 13:11, but, is also "out of"
the seven (heads), Rev. 17:7!
Note: This "other beast", according to the Jesuit priest, Lacunza,
(who is of the 'futurist' view in the interpretation of the Lord's revelation)
is "nothing but our priesthood.") His view may be right. Before becoming
a Jesuit priest, he was a Jewish scholar learned in the O.T. Writings,
Law and Prophets.
These last two "horns" are the seventh and the eighth "heads" which ravage the earth/Land at the end of time, Rev. 17:11.
"First;" protos, 4413. The chief; the preeminent. This is the word that confounds so many when they read John 1:15, 30, where John asserts that the Lord to come is indeed his chief, and himself the lesser man - a matter of protocol.
This is the only verse in The Revelation that plainly alludes to the rank of the wild beast. Babylon's "first" head of gold, Nebuchadnezzar, was both king and highpriest of his domain.
"Causes;" poieo, 4160. This is the same word as to exercise: to do, to make. This "other" body makes the Land and its inhabitants to worship the first wild beast; the leopard-bodied one... The power over the Land is turned back to the dominion of a nation carrying/supporting the "Mystery, Babylon the great."
"Homage." See under verse four.
"First." See comment under verse two, "Wild beast."
"Wound of death." In Daniel 4:1-17 the destruction and the restoration of the first dominion to Babylon is prophesied. The decree of "seven times" was immediately carried out upon the first ruler, Nebuchadnezzar. The rulership was placed in other hands, chosen by the Most High. The decree of heaven stipulated that the "tree' should be hewn down and destroyed, except that the "stump of its roots" should be left "in the earth, even with a band of iron and bronze" until "seven times" should pass.
After the "seven times" are passed, the dominion "shall be sure for thee," i.e., life is returned to the Middle East lands of Great Babylon. In 1970 Persia celebrated 2,520 years of continuous existence and in 1977, Babylon was officially restored to life, as Iraq.
Thus Babylon's "wound of death" was to be reversed after a passage of "seven times." The northern lands of the dominion are again divided into ethnic parts, all having citizens who do not mix well because of traditional animosity.
"Healed." Whatever the first wild beast's head "wound of death" represents, it is healed. Given the implications of The Revelation's prophecy, another Middle East "World War III" is not impossible, but probable, and politically motivated by the Treaty of Rome.
We cannot overlook the implications of Daniel's ancient prophecy concerning the lion, the bear, the leopard, and the not identified fourth beast; "beasts" which are identified by most commentary as Babylon, Chaldea, Medo-Persia, Greece; and then Rome. Contrast Daniel 9:23-25 with 11:21, 36. ...We can question the commentary histories; they're not sacred!
Following commentary bye-leading into the continuous history field, the beast of Revelation 13 appears to have, basically, a Medo-Persian body, with Chaldean feet and a Babylonian mouth! These identities require an update to modern times and names for a good understanding of the prophecy since neither Greece nor Rome (the fourth beast?) appears today in the Land.
13 And it does great signs so that even it should cause a fire to come down out of the heavens to the earth in the sight of men.
"It." This is the working of the "other" wild beast with the "two horns like a lamb." Its two horns come up at 'the last,' per Revelation 13. Compare with Daniel 8:3-14, 24. This beast gains the rule within the Land, representing the last and highest power within the dominion of the dragon's seven "heads" and its "last hour" associated "ten horns."
"Does." 4160, to do, to act. In Revelation 13 alone the word is translated as: 5 [times], continue; 7, make; 12, exercise, and cause; 13, asdoes, and makes; 14, do, make; 15, cause; 16, caused. Thus the whole translation by such inconsistency contributes to a lack of clear understanding of John's prophecy of the day of the LORD.
"Great;" megas, 3173. Large. Among the "great" things shown in this chapter is a great authority, v. 2; a mouth speaking great things, v. 5; the great signs spoken of here; and the "great" (large amount of) people who are forced to submit to the mark, v. 16.
Vine says the word is used of external form, size and measure. What this indicates is the impression one gets from the things which are described as "great." See any lexicon or concordance for the other instances where the word is found.
"Signs;" seemion, 4592. In The Revelation the word appears only at 12:1,3; 13:13-14; 15:1; 16:14; and 19:20, as: wonder, sign, or miracles. An analysis of New Testament instances will show that the word indicates a demonstration of power that confirms the authority of the one performing the "sign." Such signs are to be subjected to the test of the truthfulness of the one doing the "sign;" this is a principle carried forth from Old Testament writings.
In Revelation the "other" (different) wild beast does the "signs" by the authority vested in him by the first wild beast, the beast from "the bottomless pit," 11:7; 17:8. The work is further carried out by "the spirits of devils," 16:14, and the "false prophet," 19:20. These "spirits of devils" are other associates with "the devil," (i.e., his "angels") of Revelation 12:9,12; 20:2,10, who are allied under the false prophet.
The apostasy has built "doctrines of devils," 1 Timothy 4:1, upon these verses because they lack understanding of Old Testament Scriptures, are themselves demonized, and wish to worship the work of their own hands. New Testament Scriptures repeatedly affirm that the true servant of the LORD has been given the key - to master, to loose and to cast out, any "devil" or "demon" that may appear in his mind's presence - if he wishes to use the key, which is truth.
"Cause." See "does" above.
"Fire;" pur, 4442. A fire. See concordance listing. The question here is, What kind and what manner of "a fire?" And, exactly where and how does the fire originate? This is important to know since the next verse reveals that this "fire" is produced in order to force the inhabitants of the land to make and to worship the wild beast's image.
Note that the opponents of the two witnesses, 11:3, are called "their enemies," and in the chapter there is no hint that any devil or demon spirits are their "enemies." The "two witnesses" who are injured by the beast are permitted to devour and kill "their enemies" with fire. According to the apostate view "the devil" and his angels thrive in an atmosphere of fire and smoke and brimstone, and are not devoured or killed by the fire of "hell." The "fire" of 13:13 is a "lying wonder" in that it is calculated to combat the "fire" of the two witnesses, and to mislead the authority with which they are empowered by God.
Keep in mind the play on words in this prophecy! It is a use of language commonly seen in the O.T. Hebrew text.
Chapter Sixteen further develops the theme of the "fire" as introduced in Chapter Eight and as described in Chapter Nine. The reader is also advised to keep in mind that there shall be a period of "war" in the heavens conducted by Michael and his angels, against the Dragon and his angels who are upon the earth.
"Come down;" katabaino, 2597. To come down or descend. The same verb is used to show the descent of the Holy Spirit like a dove upon the Lord. It is the same verb used to describe the ouster of the dragon from heaven, and the falling of the great hail, 16:21. There is no mystique about the word.
"Out of the heaven." The place of the apparent origination of the counterfeit "fire." It comes down out of the skies.
"Toward the earth." The text seems to indicate that the fire does not fall upon the earth, although it falls toward the earth.
"In the sight." It is visible and in full view of any sky-watcher who may be present in the place of the fire's descent. The appearance of the fire is used to coerce men into following the beast's plan. After the beast's image is placed in a holy place, where it ought not to be, the fire's appearance apparently ceases.
"Of men;" anthropos, 444. Of mankind, in 13:18 again.
14 And it misleads those who inhabit upon the earth on account of the signs which it was given to do in the sight of the wild beast, saying to those who inhabit upon the Land to make an image of the wild beast which has the wound of the sword and lived.
"It." It, here, still refers to the "other" wild beast.
"Misleads;" planao, 4105. At 2:20; 12:9; here, 13:14; 18:23; 19:20; 20:3,8,10. Rev. 12:9 identifies the culprit who wishes to deceive or seduce all the inhabitants of the world. Its plot was to terrify the land into submission to its will. It by representation has been and is the constant "adversary" of the sons of Jacob and the children of Israel. In being, he is "the devil" whose policy of deceit, Daniel 9:23-25, works at the end. He leads a great "captivity" back into a wilderness of spirit - into Babylon, the great. He is the "man of sin" who sits himself down in the temple of God, Revelation 11:1, and 2 Thessalonians 2:3-4, formally proclaiming that he is God!
"Those who inhabit." Those who live in the vicinity of the specified places and locations of the fire's appearance.
"Earth;" gee. Whether the word refers to the locale of the promised land, or generally to the whole earth is to be seen. Probably both are indicated.
"On account of." Dia; providing a reason to the misguided inhabitants of the world.
"Signs." See verse thirteen. Here the word is plural, meaning that "it" does more than one great and wonderful fiery deed to mislead the land's inhabitants to do as the beast wishes.
"Given;" didomi, 1325. To put forth, to produce.
"In the sight of." It, the "another" and the first wild beast are companions in the iniquity of the end. This "other" has the "two lamb-like horns" and the dragon-speech, 13:11. This revived form of the beast has the higher "horn" which comes up last, Daniel 8:3.
"Image;" ikon, 1504. The English definition is the same as the Greek: icon. A substantial, visible representation of (the wild beast). The image is a representation of the head "which has the wound, and lived." The huge poster-pictures of national leaders that men parade about are true icons. But the "image" could just as well be a statue or bust of an individual.
"Which has;" ho ekei: the having. The verb is present tense has; not past tense had. The beast, once having suffered the wound of the sword, lives again.
The text, gathered from preceding verses, is speaking either of an unsuccessful death attempt upon a head of the domain. Or it refers to a surprising revival of one specific beastly head of the dragon's ancient dominion. Again, the text by heavenly design may refer to the healing of both types of "wounds."
"Wound;" pleegee, 4127. Stripe, wound, plague. The bruise or stroke of the sword. The text indicates the (one) marked as dead nonetheless revives.
"Of the sword;" makaira, 3162. The makaira is mentioned in Rev. 6:4; 13:10,10,14. The makaira is the short double-edged sword. In verse ten the short sword is associated with the "captivity" of these times.
"Lived;" zao, 2198. It/He "did live," despite the smiting of the sword.
The activity described in the verse plainly indicates that the fire is produced to coerce the making and the placement of the "the image" of the beast. The Jews are indeed forced to put the abomination in a holy place - where it ought not to be.
15 And it was given to it to give a breath to the image of the wild beast so that even the image of the wild beast should also speak, and should cause as many as would not do homage to the image of the wild beast so that they should be killed.
"It." This is the other beast. The Greek text is somewhat confusing here. It might be read: And it gave itself to give.., indicating a revival of something long dormant, in regard to the wild beast itself. It gives itself a power.
"Breath;" pneuma, 4151. Spirit. The word is always translated as "spirit" in Revelation, except here where the translation makes it "life."
"Speak;" laleo, 2980. To talk, to utter words.
The image of the wild beast is made to speak through a "spirit" given it. It acts adversely against those who refuse to worship the "icon." Its "eyes" identify and act to kill the noncompliant. The "other" beast thus furnishes - with authority from the wild beast - a system of "eyes" to be used against the woman's seed. With modern nanotechnology using a combination of video and voice communication, criminal use by such a system of electronic "eyes" is highly possible.
In the ancient Babylonian religions, there was no scruple concerning image worship. The large photos of Islamic leaders are both images and icons.
16 And it makes all, the small and the great, and the rich and the poor, and the free and the bondmen, so that it should give them a mark upon their right hand or upon their foreheads.
"All." pasa, 3956. Rev. 13:7,8,12,16. The exceptions are qualified.
"The small - the great - the rich - the poor - the freeman - the servant." The roster includes the whole of the society. Worship of the image is tied to the economic system.
"Mark;" karagma, 5480. An indented mark; inscription.
"Right hand;" kir, 5495. The right hand is specified particularly as one place for the indentation; the alternative place is the forehead. Regardless of any bias held concerning the meaning of this word, there may be a logical reason for the implant of an actual mark.
"Foreheads;" metopan, 3359. The word is found only in The Revelation.
17 And so that no one should be able to buy or to sell except he who has the mark, or the name of the wild beast, or the number of its name.
"Able." Dunamis; dynamic power, ability.
"Buy;" agorazo, 59. To buy. The purchasing power of the individual is restricted by the other beast.
"Sell;" poleo, 4453. Likewise the power to trade by selling any commodity is restrained by the other beast.
"Except." Literally if not; but meaning unless.
"Mark." See above. If one has not this mark...
"Name;" onoma, 3686. The given name; his label of identification.
"Number;" arithmos, 706. An associated numerical identity.
"Its." This plural possessive pronoun refers to the wild beast. All these things are done at the behest of the first wild beast, who "is" the sixth head of the dragon/beast's dominion. The work of qualifying a person for these benefits is performed by the body which had the two lamb-like horns and has the dragon speech, all furnished by the "other" wild beast.
To recap the significance of the beasts: The dragon is the power of "the devil, the ancient serpent," the deceiver of all mankind who prompted Nebuchadnezzar's dream of glory; the ancient evil desire for dominion of all the earth, Daniel 2. The chief wild beast in Revelation 13:1 is the one with the wounded but healed "head." He is the sixth "head" of the image. The "other" beast, in the line of succession, Revelation 13:11, is the seventh "head."
Out of this "other" body (of the fourth beast, Dan. 7:20) comes the eighth one with "two lamb-like horns," who yet is "of the seven" heads, 17:11. This "horn" which comes up last to dominate has the "eyes and a mouth." He is the eighth "head" of the dominion of the Middle East lands when the land is invaded by Gog (of the land of Magog, who is also the "chief prince" of Meshech and Tubal).
The likeness of the "last days" dominion as revealed by Revelation corresponds to the "image" shown in Nebuchadnezzar's dream of ultimate dominion of the earth. Whether the last image is to be a literal icon or is only the contrivance of an evil dreamer, or something worse, is not apparent. But this the servant of the LORD knows: The promised land and its dominion is a matter of promise to others "better" than any "man of sin."
18 Here is wisdom: he who has understanding, let him count the number of the wild beast, for it is a number of a man; and the number is 666.
"Wisdom;" sophia, 4678. The word appears again in 17:9-13, where the Spirit recaps the prophecy as delivered to Daniel.
"Understanding;" nous, 3563. Vine defines the word as being the seat of reflective consciousness, comprising the faculties of perception and understanding, and those of feeling, judging and determining. Here the Greek says, literally, "He who has the mind..." Nous appears twice in Revelation, at 13:18 as understanding; and 17:9, where it is shown better as mind. The Lord's admonition in the Gospel records concerning the reading of the prophet Daniel is not to be disregarded! See 1 Corinthians 2:15-16, regarding the proper frame of mind.
"Count;" pseephizo, 5585. To calculate. Cephas: a pebble; Peter's name from the Lord. At first he had trouble calculating whether fishing or following the Christ would be a better "occupation." His letters show his maturity in Christ! See Luke 14:28-30, the parable concerning prospective Tower Builders. The Greek - pseephizo - refers to the little stones that are moved back and forth as position holders, as with the abacus.
"Number." See above; the arithmetic. A consortium of men.
"Wild beast." In the lifetime of the wild beast, which is a "short time" indeed, events that climax the end of this world are brought about by the Almighty God of the heavens and the earth. These events occur in all three media; the heavens, the earth, and in the sea. These events occur very rapidly, "it is a little while" - and have great magnitude. Both Testaments of the Bible affirm the span.
"Men." Or is it, of a man? The other wild beast has the "two lamb-like horns," which "horns" are surely two MEN who for a while share the last "head" room of the "other" wild beast.
"His/its." The neutral pronoun is used in the translation. This contributes to ambiguity. But assuredly the text speaks of one very evil MAN and each BODY OF AUTHORITY through which he does his evil devices.
"666;" 5516, chi xi sigma. The (trade)mark of a consortium using the number. The chief "name of blasphemy" is revealed through his mark. (If this number 666 is the name of any religious system past or presently active, the mark would be evident and visibly in use.)
Furthermore, any theory supposing so has no evidence (secret or otherwise) to prove that a physical mark is presently embedded in the right hands or in the foreheads of individuals, since the theory supposes the mark is inscribed within the individuals who follow the beast. Such a pseudo-religious system we do not see. However, there is at least one barcode system employing the 6,6,6 as its scanner "mark" for economic use in the merchandising of goods.
The wild beast has a number; it is a number of men whose merchants utilizes the 666 number. It is doubtful that their names can be identified prior to when "the beast" appears since the foundation or establishment of many such corporate "works" are cloaked in secrecy in order to protect the intention of the "works" from becoming known and circumvented beforehand.
Already the signs are appearing that indicate that the "beast" will be an economic body designed to control the Middle East's economy in behalf of the oil (and other) interests of the powers there. It must be remembered that the system will be in operation during the days of gloomy darkness and heavenly commotion, of world shaking earthquakes, when trees, green grass, men, are being scorched by "the fire."
None of "the elect" should be so deceived, if such is possible, by the siren call of the "Mystery" of Babylon the Great. But unfortunately there are always those to whom the sensuality of the Babylonian swamp ever lures into its depth.