Revelation 13:5
And there was given to him a mouth speaking great things and blasphemies; and power was given to him to continue forty and two months.
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EXPOSITORY (ENGLISH BIBLE)
(5) And there was given . . .—In these verses the words and the works of the wild beast are described. The 5th verse tells us that the liberty to speak and work was given to him. There is consolation in the words: he has no power beyond what is given; behind his reckless and apparently irresistible power there stands the veiled but real power of God. “Thou couldest have no power” (the saints may take up their Lord’s words) “against me, except it were given thee from above.” He speaks great things, and blasphemy. And there was given him authority to act (literally, to do) forty-two months. Again the familiar period, the limited time of the world-power.

Revelation 13:5-8. And there was given unto him a mouth speaking great things — This expression seems to be taken from the description of the little horn in Daniel’s vision, (Daniel 7:8,) and is explained, Revelation 13:11, by the voice of the great words which the horn spake. It must be observed, however, that it is of the secular empire that this is spoken, which empire is here considered as under the influence of the ecclesiastical power of Rome, and as being merely its agent, and especially the agent of the pope, the speaking image of the beast. And it is well known what blasphemous and extravagant claims of authority and power have been made by him, who has been styled, His Holiness — Infallible — Sovereign of kings and kingdoms — Christ’s Vicegerent — yea, God upon earth. Power also has been given unto him to continue — Greek, ποιησαι, to practise, prevail, and prosper, forty and two months — It doth not follow from this that the beast is to continue to exist for no longer a term, but he is to practise, to prosper, and prevail, for that term: as the holy city (chap. Revelation 11:2) is to be trodden under foot of the Gentiles forty and two months, which are the twelve hundred and sixty days, or years, of the reign of antichrist. But if by the beast were understood the heathen Roman empire, that empire, instead of subsisting twelve hundred and sixty, did not subsist four hundred years after the date of this prophecy. And he opened his mouth in blasphemy, &c. — This newly-erected government of Rome used the authority it had obtained in making and publishing constitutions for the establishment of idolatry, in contempt of God and his true worship, and by all methods of oppression and persecution, forcing the church to comply with them, and yield obedience to them. “Any acts of idolatrous worship,” says Lowman, “may well be expressed by blaspheming God and his name, as they deny to the true God his distinguishing honour, and give it to creatures, whether to images, saints, or angels. The church, as it is called the temple of God, the place of God’s presence, is properly also called his tabernacle.” By them that dwell in heaven, Grotius understands all saints, all Christians, whose conversation is in heaven. The Christian Church is called, the Jerusalem which is above, Galatians 4:26; and the governors of it are styled angels, Revelation 1:20. To blaspheme them, therefore, that dwell in heaven, will signify the contempt and injurious manner with which the new government of Rome shall treat the true worshippers of God, as well as God himself and his name. So much for his blasphemies; nor are his exploits less extraordinary. It was given unto him to make war with the saints, and to overcome them — The power of this new Roman government became so great, by divine permission, that it prevailed against the worshippers of God, either to force them to a compliance with the corruptions established by its authority, or to persecute them for their constancy; and this oppressive power was extended far and wide, even over all, or many, kindreds, and tongues, and nations — Even in all the countries of the western Roman empire. And who can make any computation, or even frame any conception of the numbers of pious Christians who have fallen a sacrifice to the bigotry and cruelty of Rome, or this new Roman government? Mede, upon the place, hath observed from good authority, that in the war with the Albigenses and Waldenses, there perished of these poor creatures in France alone a million! From the first institution of the Jesuits to A.D. 1480, that is, in little more than thirty years, nine hundred thousand orthodox Christians were slain. In the Netherlands alone the duke of Alva boasted that within a few years he had despatched to the amount of thirty thousand persons, and those all by the hands of the common executioner. In the space of scarce thirty years, the inquisition destroyed, by various kinds of torture, one hundred and fifty thousand Christians. Sanders himself confesses that an innumerable multitude of Lollards and Sacramentarians were burned throughout all Europe, who yet, he says, were not put to death by the pope and bishops, but by the civil magistrates; which perfectly agrees with this prophecy, for it is of the secular beast that it is said, He shall make war with the saints, and overcome them. No wonder that by these means he should obtain a kind of universal authority over all kindreds, and tongues, and nations. Let the Romanists boast, therefore, that theirs is the catholic church, and universal empire: this is so far from being any evidence of the truth, that it is the very brand infixed by the Spirit of prophecy. And all that dwell upon the earth shall worship him — All the inhabitants of the earth, to which this new power shall reach, shall be prevailed upon to receive his idolatrous constitutions, and yield obedience to his tyrannical authority: whose names are not written in the book of life, &c. — Except such true and faithful servants of God as are enrolled in the registers of heaven, according to the promises of Christ’s gospel, who from the beginning was the true propitiation and mediator of acceptance with God, and of the blessings consequent thereon. It has been justly observed by Mr. Faber, that there is a great inaccuracy in Bishop Newton’s exposition of the above paragraph, in that he seems to confound this beast, or the secular empire, in all the ten kingdoms, with the little horn predicted by Daniel, which accords with the second beast afterward mentioned. As the secular power, however, executed the persecuting decree of the ecclesiastical power, and gave its power to that beast, the things represented by Bishop Newton as accomplishing this prophecy did indeed accomplish it, though he has not marked the manner in which this was done.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 troubles which took place. It was a frightful monster! It appears to mean that worldly, oppressing dominion, which for many ages, even from the times of the Babylonish captivity, had been hostile to the church. The first beast then began to oppress and persecute the righteous for righteousness' sake, but they suffered most under the fourth beast of Daniel, (the Roman empire,) which has afflicted the saints with many cruel persecutions. The source of its power was the dragon. It was set up by the devil, and supported by him. The wounding the head may be the abolishing pagan idolatry; and the healing of the wound, introducing popish idolatry, the same in substance, only in a new dress, but which as effectually answers the devil's design. The world admired its power, policy and success. They paid honour and subjection to the devil and his instruments. It exercised infernal power and policy, requiring men to render that honour to creatures which belongs to God alone. Yet the devil's power and success are limited. Christ has a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist may overcome the body, and take away the natural life, they cannot conquer the soul, nor prevail with true believers to forsake their Saviour, and join his enemies. Perseverance in the faith of the gospel and true worship of God, in this great hour of trial and temptation, which would deceive all but the elect, is the character of those registered in the book of life. This powerful motive and encouragement to constancy, is the great design of the whole Revelation.And there was given unto him a mouth speaking great things - John does not say by whom this was given; but we may suppose that it was by the "dragon," who is said Revelation 13:2 to have given him his power, and seat, and authority. The fulfillment of this is found in the claims set up by the princes and rulers here referred to - that mighty secular power that sustained the papacy, and that was, in some sort, a part of the papacy itself. These arrogant claims consisted in the assertion of a divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language used here is the same as what is found in Daniel 7:8 when speaking of the "little horn:" "In this horn were eyes like the eyes of a man, and a mouth speaking great things." For an illustration of the meaning of this, see the notes on that passage. Compare notes on Daniel 7:25.

And blasphemies - That is, the whole power represented by the "beast" will be blasphemous. See the notes on Revelation 13:1. Compare the notes on Daniel 7:25.

And power was given unto him to continue forty and two months - Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see the notes on Daniel 7:25. This is the same period that we meet with in chap. Revelation 11:2, and in chap. Revelation 12:6. See the notes on those places. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken, that the power here referred to is designed to have a connection in some form with the papacy. The duration of the existence of this power is the same as what is everywhere ascribed to the papacy, in the passages which refer to it; and all the circumstances, as before remarked, show that the same general power is referred to by the two "beasts" which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the papal power, and the manner in which the calculation is to be made of the duration of that power, see the notes on Daniel 7:25, and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.

5. blasphemies—So Andreas reads. B reads "blasphemy." A, "blasphemous things" (compare Da 7:8; 11:25).

power—"authority"; legitimate power (Greek, "exousia").

to continue—Greek, "poiesai," "to act," or "work." B reads, "to make war" (compare Re 13:4). But A, C, Vulgate, Syriac, and Andreas omit "war."

forty … two month—(See on [2721]Re 11:2, 3; [2722]Re 12:6).

And there was given unto him a mouth speaking great things and blasphemies: by him here must be meant antichrist, (as appears by the forty-two months, his period, being the same with one thousand two hundred and sixty days), both the secular power of the emperors of Rome at this time, and the ecclesiastical power of the bishops of Rome concurred to make one antichrist. God permitted, and the devil influenced, this beast to speak great things, as Daniel 7:11, which is interpreted by the term blasphemies. Blasphemies against God signifies strictly any reproachful speeches against him, whether attributing to him the creature’s imperfections, or denying him the perfection proper to him, or giving to the creature what belongs to God only, which blasphemy must be in all idolatry; for adoration is due unto God alone, and when this is given to any creature, there is both blasphemy in the doctrine which teacheth the lawfulness of it, and idolatry in the practice of it.

And power was given unto him to continue forty and two months: these forty-two months are (as hath been before showed) the same term of time with one thousand two hundred and sixty days, and must be the term of antichrist, which was given him to tread down the outward court in; so as the beast here spoken of must be the antichrist, who began in the civil power of the Roman empire, but was quickly metamorphosed into the ecclesiastical power of the bishop of Rome; in comparison of whose power (after he had obtained the primacy) indeed the emperor’s power was very small. And there was given unto him a mouth,.... The beast is said to have a mouth before, like the mouth of a lion, Revelation 13:2; but now he was moved and stirred up by the dragon, the devil, to open it, not only in a cruel and voracious way, but in a haughty, lying, and blasphemous manner: and this was given him, it was at the instigation of Satan, and by divine permission; his coming, speaking, and acting, were after the working of Satan, but not without the will of God; who, as he gave up many to a judicial blindness, to believe his lies and blasphemies, gave up him to speak them, as follows:

speaking great things, and blasphemies; great swelling words of vanity; calling himself by high and lofty titles, as Christ's vicar, Peter's successor, head of the church, universal bishop, &c. promising great things to his followers, riches, honours, pleasures, pardons, and heaven itself; and uttering things of a blasphemous kind, or great blasphemies, the particulars of which are mentioned in Revelation 13:6; so the little horn, who is the same with the Romish antichrist, is said to have a mouth speaking great things, very great things, and his look more stout than his fellows, Daniel 7:8.

And power was given unto him to continue forty and two months; to continue in being, or to continue blaspheming and speaking great things; and indeed, as long as he continues, he will continue blaspheming; as soon as he arose he had a name of blasphemy on his heads, and his mouth was immediately opened in blasphemy, and so it continues, and will to the end of this date. The Ethiopic version reads it, "and power was given to him to do signs, whatsoever he would"; miracles, lying signs and wonders; see Revelation 13:13. Some copies read, and so the Arabic version, "and power was given him to make war"; but he did not make war as soon as he arose, and so not all the time that is here allotted him; and the word "war" seems to be transcribed from Revelation 13:7. The phrase rather intends his being, and the continuance and duration of it; which is the same period of time in which the holy city is trodden under foot by this beast, and the same with the 1260 days or years, in which the witnesses prophesy in sackcloth, and the woman, the church, is in the wilderness, Revelation 11:2; for forty two months, reckoning thirty days to a month, as the eastern people did, make just 1260 days, for these things are all contemporary: hence it appears, that 1260 prophetic days, that is, years, contain the whole period of antichrist's reign and continuance; so that could we tell where they began, it might be exactly known when his reign will end; but for want of knowing the former, the best of calculators have failed in the latter: but seeing the time when he was made universal bishop by Phocas bids fair for the time of his open appearance, and the beginning of his reign, and of his blasphemy, which was in the year 859, to which, if we add 1260, the expiration of his reign will fall in the year 1866; so that he may have upwards of an hundred and twenty years yet to continue; but of this we cannot be certain; however, the conjecture is not improbable.

{9} And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him {10} to continue forty and two months.

(9) The second part containing a history of the acts of the beast, as I said see Geneva Re 13:1. The history of them is concluded in two points: the beginning, and the manner of them. The beginning is the gift of the dragon, who put and inspired into the beast both his impiety against the godly and those that were of the household of faith, in Re 13:5 The manner of the acts or actions done, is of two sorts, both impious in mind, and blasphemous in speech against God, his Church and the godly in Re 13:6 and also most cruel and injurious in deeds, even such as were done of most raging enemies, and of most insolent and proud conquerors in Re 13:7

(10) Namely his actions, and manner of dealing. As concerning those two and forty months, I have spoken of them before. See Geneva Re 12:6

EXEGETICAL (ORIGINAL LANGUAGES)
Revelation 13:5-7. As the conception of the form of the beast in general (Revelation 13:1-2) is conditioned by the Danielian prototype, so also the individual chief features which describe the activity of the beast are in conformity with what Daniel says of antichrist. Not only the schematical determination of time for the antichristian activity of the beast, forty-two months,[3302] is derived from Daniel 7:25; Daniel 12:7; but also the characteristic representation of the presumptuous, blasphemous speech,[3303] and of his conflict with the saints,[3304] makes the beast appear in the same way as the concretion of the antichristian world-power withstanding the N. T. communion of saints, as in Daniel’s view Antiochus Epiphanes arrayed himself against the O. T. Church. But Züll. finds incorrectly also in 7b an analogy with Daniel 7:14, in that the sense that what is there ascribed to Christ, is here declared concerning the antichristian universal monarchy of the beast, as the contrary of the Messiah; for the ἐξουσία of the beast, i.e., the definite supreme power thereof, adapted to its position and task, corresponds neither to the kingly glory over all nations granted to the Son of man,[3305] nor to his peculiar ἐξουσία, which, as the βασιλεία itself, is marked as one that is eternal.[3306] The ἘΔΌΘΗ, Revelation 13:5; Revelation 13:7,[3307] which refers to the ultimate ground of divine authority, contains for believers a consolatory determination which belongs to the ἜΔΩΚΕΝ, Revelation 13:2; for only in accordance with God’s order can the dragon equip his beast, and only within the limits fixed by God can the beast work in virtue of the ἘΞΟΥΣΊΑ ascribed to him.

ΣΤΌΜΑ ΛΑΛΟῦΝ ΜΕΓΆΛΑ ΚΑῚ ΒΛΑΣΦΗΜΊΑς. The supercilious speaking of great things is already in itself the testimony of an egotistic boasting of one despising the living God, and then becomes openly blasphemous when the presumptuous speeches have such definite reference to God as is expressed, e.g., in Revelation 13:6; cf. also the declaration put, in Revelation 13:4, into the mouth of the adherents of the beast. The historical foundation for the description, Revelation 13:5 a, is formed by the declarations repeated in various ways, in which Roman insolence not only ascribed to itself absolute dominion over the world, but also expressly gave divine names and divine honor to the city, the empire, and the emperor.[3308]

ΠΟΙῆΣΑΙ. In the following accus., the express object to ΠΟΙῆΣΑΙ may be found,[3309] and with Luther, Ewald, etc., the explanation may be rendered: Power was given him to bring in forty-two months besides; viz., in the manner described in Revelation 13:5 a. But this mere determination of time appears too circumstantial for the Apoc.; hence it is explained better by Vitr., Züll., De Wette, Hengstenb., etc., after the analogy of Daniel 8:24; Daniel 11:28; Daniel 11:30; Daniel 11:32; Psalm 37:5, where the ποιεῖν likewise occurs without any express designation of the object: power was given him to work, to ply his business, for forty-two months. In connection with this it is to be observed,[3310] that thus the two parts of Revelation 13:5 briefly designate what is more fully described in Revelation 13:6 (cf. Revelation 13:5 a) and Revelation 13:7 (cf. Revelation 13:5 b).

The prefixed βλασφημίας πρὸς τὸν θεόν (Revelation 13:6) is more definitely specialized in a threefold way, to which already the plural ΒΛΑΣΦΗΜΊΑς ΠΡ. Τ. Θ., which is here certain, points, viz., first, βλασφημῆσαι τὸ ὄνομα αὐτοῦ, whereby is designated the calumniation directed immediately against God himself, which is especially fulfilled by the beast usurping for himself the divine names and honor; secondly, καὶ τὴν σκηνὴν αὐτοῦ, i.e., as it is also made manifest from the following words,[3311] heaven, which, as God’s tabernacle, is an object of the blasphemous speeches of the beast; and, finally, καὶ τοὺς ἐν τῷ οὐρανῷ σκηνοῦντας, because it is God’s gracious work, that he has opened heaven as his tabernacle for those who now dwell with him therein. The two last kinds of blasphemy are mediate, but they have place just as certainly as the world-power, represented by the beast, speaks only with mockery of that which was to believers the home towards which their entire hope was directed; and accordingly the world-power stood in opposition to the inexhaustible source of their consolation and patience.

ΠΌΛΕΜΟΝ ΠΟΙῆΣΑΙ ΜΕΤᾺ Τ. ἉΓ. To the instrument of the dragon it is given—on God’s part—to fulfil what the dragon had in mind when he prepared the beast.[3312]

ΚΑῚ ΝΙΚῆΣΑΙ ΑὐΤΟΎς; viz., in so far as the saints must succumb to the power of the beast, and suffer imprisonment, banishment, death, and all kinds of ΘΛῖΨΙς.[3313] Besides, it is just in this that the true victory of saints consists.[3314]

Κ. ἘΔ. ΑὐΤ. ἘΞΟΥΣΊΑ ἘΠῚ ΠᾶΣΑΝ ΦΥΛῊΝ ΚΑῚ

ἜΘΝΟς
. Ewald, by determining the ἘΞΟΥΣΊΑ according to the measure of what immediately precedes,[3315] reaches the erroneous conception that the ἘΠῚ ΠᾶΣ. ΦΥΛῊΝ, Κ.Τ.Λ., is to be referred to Christians[3316] But the expression designates, by its four specifications,[3317] the entire number of the inhabitants of the earth who easily appear in opposition to the saints; hence the ἘΞΟΥΣΊΑ ἘΠῚ ΠΑΣ. ΦΥΛῊΝ, Κ.Τ.Λ., is the great and sovereign power[3318] which is granted to the beast with his empire. Because of this ἘΞΟΥΣΊΑ he is in a position to war victoriously against the saints. But as in Revelation 13:5 a, so also here, where there is a definitive designation of the ἐξουσία on which the entire dreadful activity of the beast depends, the consolatory thought lies in the background, that even though the supreme power, which the dragon has given (Revelation 13:2) to the beast, is so great that it extends over the whole world, yet it is at last only by the Divine bestowment, and therefore beneath the Divine order and limitation, that the beast possesses, and can exercise, his ἐξουσία.

[3302] Cf. Revelation 11:2, Revelation 12:14.

[3303] στόμα λαλοῦν μεγάλα κ. βλασφ. Cf. Daniel 7:8; Daniel 7:20; Daniel 7:25.

[3304] Cf. Daniel 7:21.

[3305] καἰ ἐδόθη αὐτῷ ἡ ἀρχὴ καὶ ἡ τιμὴ καὶ ἡ βασιλεια, καὶ πάντες οἱ λαοὶ φυλαὶ καὶ γλῶσσαι αὐτῷ δουλεύσουσιν.

[3306] ἡ ἐξ. αὐτοῦ ἐξουσία αἱώνιος, ἥτις οὑ παρελεύσεται, κ.τ.λ.

[3307] Cf. Revelation 6:4; Revelation 6:8, Revelation 7:2, Revelation 9:5.

[3308] Cf. Introduction, p. 51.

[3309] Cf. Acts 15:33; 2 Corinthians 11:25; Jam 4:13.

[3310] Vitr., Hengstenb.

[3311] Cf. Revelation 13:5. “Big and blasphemous (or abusive; 2 Peter 2:11) words.” So Apoc. Bar. lxvii. 7: “surget rex Babylonis qui destruxit nunc Sionem et gloriabitur super populo et loquetur magna in corde suo coram Altissimo”.5. a mouth &c.] Daniel 7:8.

to continue] Literally, to make or do. This may mean “to spend,” so that the text will give the right sense: but perhaps rather, as in Daniel 8:24; Daniel 11:28; Daniel 11:30; Daniel 11:32, “do” is used absolutely for “do exploits.”

forty and two months] See on Revelation 11:2.Revelation 13:5. Καὶ ἐδόθη αὐτῷ ἐξουσία μῆνας τεσσαράκοντα δύο) This ancient, short, middle reading is the genuine one:[146] so that the accusative μῆνας, months, answers to the question, how long. Others have supplied ποιῆσαι: more, πόλεμον ποιῆσαι. Both of them from Revelation 13:7. One important point is marked out in Revelation 13:5; another, the calamity increasing, Revelation 13:7. A fuller consideration of these months will follow at Revelation 13:18 : by the use of which, there will be no doubt as to the meaning of the close of the power of the beast. Many persons, when they hear anything of this kind for the first time, wonder at it, as news of future events, instead of reverencing it as the word of God: they say, in short, that the matter is worthy of consideration, and yet they do not consider it in such a manner, as to lay aside for a little time lighter subjects (and what subject is not light in comparison with these of such great magnitude?), and examine into the truth: and then, when they have once or twice heard and related it, having lost the taste of novelty, they loathe it; and with the character which they always had, they rush into the Divine judgments, whether known or unknown, regarding neither things past, nor things present, nor things future. Let them take care what they are about. We do not write for them: we will not be silent out of regard for them. See ch. Revelation 22:10-11. The close of the power of the beast is therefore approaching nearer and nearer: and matters of the greatest importance will precede that close, which matters remain from ch. 13 and 14, and which are contained in ch. 15 and 16. But the Non-being of the beast will follow the same close, and so will many other things, which are described in ch. 17 and those which follow.

[146] So Iren. But ACh Vulg. Syr. read ποιῆσαι after ἐξουσία; and B prefixes πόλεμον before ποιῆσαι; which, however, Tisch. and Lachm. with the weightier authorities omit.—E.Verse 5. - And there was given unto him a mouth speaking great things and blasphemies. So the horn which sprang from the fourth beast of Daniel 7:8 had given to it "a mouth speaking great things." The power of the beast is, after all, only held by the consent of God, who for his own good purpose permits him to exercise it for a time. The "great things" are the promises of superior power and good, with which the devil seeks to allure men, as he did Adam and Eve at the first. All attempts to decry God's omnipotence and the power of Christ are blasphemies. And power was given unto him to continue forty and two months; or, to work forty and two months. Again note the power is given to him; that is, he holds it only subject to the will of God. The "forty and two months," or three years and a half, signify the period of the world's existence. (For a full discussion of the subject, see on Revelation 11:2.) It is the "little time" of Revelation 6:10, 11, during which will be fulfilled the number of the saints. It is the "little season" of Revelation 20:3, during which Satan is "loosed," that is, during which he has this power to work given to him (cf. Revelation 11:2, 3; Revelation 12:14). The different readings in this passage, though resting on insufficient authority, serve to amplify the meaning. א reads πουιῆσαι ὅ θέλει, "to do what he willeth." Ποιῆσαι with πόλεμον, "to wage war," is found in 13 and others, and is the marginal reading of the Authorized Version, but is rightly omitted in the Revised Version. To continue forty and two months (ποιῆσαι μῆνας τεσσεράκοντα δύο)

Lit., to make forty and two months. Similarly, Acts 15:33, ποιήσαντες χρόνον having tarried a space; lit., having made a time. See on continued there a year, James 4:13. The best expositors, however, render ποιῆσαι absolutely, to work, and the following accusative as the accusative of duration, "during forty and two months." Rev., margin to do his works during, etc. See Daniel 11:28.

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