|New International Version (©2011)|
They are also seven kings. Five have fallen, one is, the other has not yet come; but when he does come, he must remain for only a little while.
New Living Translation (©2007)
Five kings have already fallen, the sixth now reigns, and the seventh is yet to come, but his reign will be brief.
English Standard Version (©2001)
they are also seven kings, five of whom have fallen, one is, the other has not yet come, and when he does come he must remain only a little while.
New American Standard Bible (©1995)
and they are seven kings; five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while.
King James Bible (Cambridge Ed.)
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.
Holman Christian Standard Bible (©2009)
They are also seven kings: Five have fallen, one is, the other has not yet come, and when he comes, he must remain for a little while.
International Standard Version (©2012)
Five of them have fallen, one is living, and the other has not yet come. When he comes, he must remain in power for a little while.
NET Bible (©2006)
five have fallen; one is, and the other has not yet come, but whenever he does come, he must remain for only a brief time.
Aramaic Bible in Plain English (©2010)
“And there are seven Kings; five have fallen and one is, and there is another not yet come, and when he comes, a little remaining time is given to him.”
GOD'S WORD® Translation (©1995)
They are also seven kings. Five of them have fallen, one is ruling now, and the other has not yet come. When he comes, he must remain for a little while.
King James 2000 Bible (©2003)
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he comes, he must continue a short time.
American King James Version
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he comes, he must continue a short space.
American Standard Version
and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while.
Five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time.
Darby Bible Translation
And there are seven kings: five have fallen, one is, the other has not yet come; and when he comes he must remain only a little while.
English Revised Version
and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while.
Webster's Bible Translation
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short time.
Weymouth New Testament
And they are seven kings: five of them have fallen, and the one is still reigning. The seventh has not yet come, but when he comes he must continue for a short time.
World English Bible
They are seven kings. Five have fallen, the one is, the other has not yet come. When he comes, he must continue a little while.
Young's Literal Translation
and there are seven kings, the five did fall, and the one is, the other did not yet come, and when he may come, it behoveth him to remain a little time;
|Matthew Henry's Concise Commentary|
17:7-14 The beast on which the woman sat was, and is not, and yet is. It was a seat of idolatry and persecution, and is not; not in the ancient form, which was pagan: yet it is; it is truly the seat of idolatry and tyranny, though of another sort and form. It would deceive into stupid and blind submission all the inhabitants of the earth within its influence, except the remnant of the elect. This beast was seven heads, seven mountains, the seven hills on which Rome stands; and seven kings, seven sorts of government. Five were gone by when this prophecy was written; one was then in being; the other was yet to come. This beast, directed by the papacy, makes an eighth governor, and sets up idolatry again. It had ten horns, which are said to be ten kings who had as yet no kingdoms; they should not rise up till the Roman empire was broken; but should for a time be very zealous in her interest. Christ must reign till all enemies be put under his feet. The reason of the victory is, that he is the King of kings, and Lord of lords. He has supreme dominion and power over all things; all the powers of earth and hell are subject to his control. His followers are called to this warfare, are fitted for it, and will be faithful in it.
Verse 10. - And there are seven kings; and they are. Here we have the same idea (cf. ver 9), with a somewhat different aspect. The phrase in ver. 9, "seven mountains," regarded the world power as one universal indivisible whole, without respect to particular times or modes in which it might be exhibited. In this phrase, "seven kings," we have the same world power viewed in its successive exhibitions by different nations; though here again we must be on our guard not to interpret the number seven literally of seven nations. The kings represent Worldly states or kingdoms; seven, again, betokens universality. We are thus told that this world power on which the woman relies is exhibited in the manifestation of power by successive nations, e.g. Egyptian, Assyrian, Roman, etc., as many as have ever existed or shall exist; for this is the meaning of seven. Five are fallen, and one is, and the other is not yet come; the five; the one; the other. Omit "and." Here, again, not literally five. The seer divides the whole series of antitheistic world powers into three groups, and he would say, some, probably the majority, of these are passed away; the second group embraces the world power as it is exhibited now, whether Roman, Jewish, or any other; in the third group are included those yet to come. Thus those writers who enumerate Egypt, Nineveh, Babylon, Persia, Greece, Syria, etc., in the first group, are partially correct, and only wrong in so far as they attempt to limit and define the kingdoms; and similarly also those who in the third group place the Roman empire after the barbarian invasions, or imperial Germany, etc. And when he cometh, he must continue a short space; a little while (Revised Version). This "short space" describes the remainder of the time of the world's existence. Such is its meaning in Revelation 6:11 and Revelation 12:12, and again in Revelation 20:3. In a similar manner, also, "shortly come to pass," etc. (Revelation 1:1, 3; Revelation 2:5, 16, etc.; cf also John 16:17, 28).
Gill's Exposition of the Entire Bible
And there are seven kings,.... The Arabic version renders it, "who are seven kings"; and it should be rendered, as it is by the Vulgate Latin, Syriac and Ethiopic versions, "and they are seven kings"; that is, the seven heads signify seven kings also, for they have in them a double representation, first of seven mountains, and then of seven kings; by which are meant not seven ages of the world, as from Adam to Noah; from Noah to Abraham; from Abraham to David; from David to the Babylonish captivity; from the Babylonish captivity to Christ; from Christ to antichrist; and from antichrist to the end of the world; the five first of which were gone in John's time, the sixth was then in being, and when the seventh shall come it will continue for a short time: this is a foolish and absurd interpretation of the Papists, who make the beast to be the devil, and these his seven heads; whereas he rather is the head, or god of the world: nor are seven emperors of Rome intended, which are differently reckoned, according to the different times John is supposed to have had this revelation. Grotius, who is followed by Hammond, supposes this was written in the times of Vespasian, and reckons them thus; Clandius, Nero, Galba, Otho, Vitellius, Vespasian, and Titus; the first five of these were dead in John's time, one was then, the sixth, Vespasian, the then reigning emperor, and the other, Titus, was yet to come to the empire; and when he came to it, continued but a short time, two years and two mouths: others, who more rightly judge that John wrote in Domitian's time, reckon them after this manner; Galba, Otho, Vitellius, Vespasian, Titus, Domitian, and Nerva; the first five of these were dead; Domitian was then living, and Nerva, the other that was to come and succeed him, reigned but a little while, not quite two years; but to this sense must be objected, that there were other emperors before either Galba or Claudius; and before John's time there were more than five fallen or dead; according to the first account, there must be nine dead, and according to the latter eleven; for before Claudius there were Julius, Augustus, Tiberius, and Caius: besides, if these were the seven heads of the beast, the beast must have been long ago without any head, and consequently must have expired; whereas it is still in being, and will be under the fifth, sixth, and seventh vials, which are yet to come; it will be at the battle of Armageddon, and will be taken then, and cast alive into the lake of fire; to which may be added, that the beast, in the form in which John now saw it, was not yet risen in the times of these emperors; but by the seven heads are meant so many forms of government which took place successively in the Roman empire, and were all of them idolatrous heads, as kings, consuls, dictators, decemvirs, tribunes, emperors, and popes; it being usual for any sort of governors, or governments and monarchies, to be called kings, Deuteronomy 33:5.
Five are fallen; or ceased, are no longer in being as kings, consuls, dictators, decemvirs, and tribunes; at least, the supreme power was not lodged in any bearing either of these names in John's time:
and one is; the Pagan emperors; an Heathen emperor, Domitian, then reigning, when John had this vision; and these continued to the opening of the sixth seal, which put an end to that succession, as Pagan, and till the woman brought forth the man child, or till Constantine's time:
and the other is not yet come; which some understand of the Christian emperors, who immediately succeeded the Pagan ones, and were another, and different from them, as to religion, though the form of government was the same, and were not another head; for they were not an idolatrous head, on which were names of blasphemy, but another king; for from the following verse it appears, that there are eight kings, and but seven heads, and therefore one of them should seem not to be a head; and these, when they came, continued but a short time in comparison of the Heathen emperors that reigned before them, and of the hope, or antichrist, who was to reign after them 1260 years; for they reigned not, put them all together, more than 150 years; and especially at Rome their stay was short, for Constantine removed from thence to Constantinople, in the nineteenth year of his empire. But these emperors, though in religion they differed from the others, yet their form of government and title were the same, and therefore must be included in the sixth head: according to some, Theodoricus the Ostrogoth, and his successors, are meant, who continued about an hundred years; others have thought that the exarchs of Ravenna, who rose up upon the destruction of the western empire, are intended, and who continued but a short time; but then these had not their seat at Rome, which it seems necessary each head of this beast should have; it is better, therefore, to understand this of the popes of Rome, the seventh and last head of the Roman empire; these were not yet come, in John's time, to their supreme dignity and authority:
and when he cometh he must continue a short space; forty two months, or 1260 days; that is, so many years, which, though a long time in itself, and in the account of man, yet with God, with whom a thousand years is as one day, and in comparison of the everlasting kingdom of Christ, and his people, it is but a short space; and so the reign of the beast, and of the ten kings with him, is said to be one hour, Revelation 17:12 and this is said for the comfort of the saints, and to keep up their faith and patience under their sufferings in antichristian states. Mr. Daubuz makes these seven heads, or kings, signified by seven mountains, seven capital cities, which by degrees came to belong to the Roman empire; as first Rome itself, the capital of Italy; next Carthage, the capital of Africa; then Aege, the capital of Macedonia; after that Antiochia, the capital of the east; then Augustodunum, the capital of the Gauls; and Alexandria, the capital of Egypt; five of these six, with the monarchies belonging to them, were fallen; one, or the first of them now, was the mistress of all; and the other seventh was to come, namely, Byzantium, or Contantinople, which continued not long. This passage is so interpreted, as also the seven heads, in Revelation 13:1 by this writer.
Jamieson-Fausset-Brown Bible Commentary
10. there are—Translate, "they (the seven heads) are seven kings."
five … one—Greek, "the five … the one"; the first five of the seven are fallen (a word applicable not to forms of government passing away, but to the fall of once powerful empires: Egypt, Eze 29:1-30:26; Assyria and Nineveh, Na 3:1-19; Babylon, Re 18:2; Jer 50:1-51:64; Medo-Persia, Da 8:3-7, 20-22; 10:13; 11:2; Greece, Da 11:4). Rome was "the one" existing in John's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-Persia by Cyrus, Greece by Alexander, &c.
the other is not yet come—not as Alford, inaccurately representing Auberlen, the Christian empire beginning with Constantine; but, the Germanic-Slavonic empire beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a short space." The time when it is said of it, "it is not" (Re 17:11), is the time during which it is "wounded to death," and has the "deadly wound" (Re 13:3). The external Christianization of the migrating hordes from the North which descended on Rome, is the wound to the beast answering to the earth swallowing up the flood (heathen tribes) sent by the dragon, Satan, to drown the woman, the Church. The emphasis palpably is on "a short space," which therefore comes first in the Greek, not on "he must continue," as if his continuance for some [considerable] time were implied, as Alford wrongly thinks. The time of external Christianization (while the beast's wound continues) has lasted for centuries, ever since Constantine. Rome and the Greek Church have partially healed the wound by image worship.
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