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σα χρυσάν σοτήριον orned with gold, and εν τη χειρί αυτής, , precious stone, and γέμoν βδελυγμάτων pearls, having a goldκαι τα ακαθάρια της

en cup in her hand, και πορνείας αυτής. Και

full of abominations επί το μέτωπον αυ- and the impurities of tñs avouez gereza 5 her fornication; And μένον" Μυστήριον: Βα- upon her forehead a Gurwo i meyaan, name written, A mysμήτης των πορνών tery, THE GREAT BA

και των βδελυμά- BYLON TIF MOTHER 6 Tur tñs cyñs. Kai

OF HARLOTS, AND OF sidor rrin guvaixa THE A BOMINATIONS OF μεθύασαν έκ τα αί- 6 THE EARTH! And I μα των αγίων, , saw the woman drunknai ix tr ai- en with the blood of μαίου των μας- the Saints, and with τύρων Ιησύ και

the blood of the witεθαύμασα, ιδών αυ- 7 nesses of Jesus. And

την, θαύμα μέγα. I wondered, beholding 7 Και είπέ μοι ο άγ- her, with great astoγελ©.. Διατί έθαύ

nishment. And the μασας και εγώ σοι

angel said unto me, ερώ το μυσήριον της

“ Wherefore dost thou γυναικός, και, τ8 βα- “ wonder? I will tell salona aurin, të

“ thee the mystery of έχοντά τας επτα

“ the woman, and of κεφαλάς και τα δέκα

that carrieth 8 κέραια. Το θηρίον,

“ her, which hath the osides, tiv, y exist

seven heads and the και μέλλει ανακαι. . 8“ ten horus. The wildΣιν εκ της αβύσσε, ,

" beast which thou beκαι είς απώλειας “ holdest, was, and is υπαγειν και θαυμά- not, and is about to σονlαι οι καλοικονίες “ ascend from the botini rñs qñs, ar “ tomless deep, and to γέγραπlαι τα ονό- go into destruction. μαλα επί το βιβλίον “ And the inhabitants της ζωης από καλα- " of the earth shall Coλής κόσμό, βλέ- wo der, (they whose ποίων το θηρίον, , na nes are notw.itten

TIONS OF THE EARTH. 6 And I saw the woman

drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I won

dered with great ad7 miration. And the

angel said unto me, Where'ore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which

hath the seven heads 8 and ten borns. The

beast that thou sawest, was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder (whose

were not

written in the book of life from the foundation

of

the world) when they behold the beast that was, and is not, and

66 him

names

seven

are

seren

ότι ήν, και εκ έσι, " in the book of life, | 9 yet is. And here is 9 και σαρίται. Ώδε " from the foundation the mind which hath ο νες ο έχων σοφίαν. “of the world,) behold

wisdom. The seren Αί έπια κεφαλαι, “ ing the beast, that

heads are seven mounόρη είσιν επία, όπε

“ he was, and is not tains, on which the η γυνή κάθηίαι επ'

s
and is present,

10 woman silteth. And αυτών και βασι- and shall be present,

there are seven kings : 10 λείς επlα είσιν. Οι

although he is. five are fallen, and one σένιε έπεσαν, [4] 9 « Herein is the mind is, and the other is not ο εις εσιν, και άλλα.

“ having wisdom. The yet come; and when έπω ήλθε και όταν

heads

he cometh, he must έλθη, ολίγον αυτόν

mountains,

continue a short space. 11 δει μείναι. Και το

(+ where the woman is 11 And the beast, that θηρίον, και ήν, και εκ

“ seated upon them ; was, and is not, even ίσι, και αυτός όγδούς

“ and are seven kings: he is the eiglıth, and is έσι, και εκ των επτά

10“ Five of them have of the seven, and goέξι, και εις απώλειας

« fallen, [and] one of eth into perdition. 12 υπάγει. Και τα

" them is ; the other 12 And the ten horns δέκα κέραια, και " is not yet come:

which thou sawest, are είδες, δέκα βασι

« 16 and when he is ten kings, which have λείς είσιν, οίτινες

come, he must re- received no kingdom βασιλείαν έπω έλα

11“ main a little. And Co», αλλ' εξεσίαν,

as yet; but receire “ the wild-beast which ως βασιλείς, μίαν

power as kings one was, and is not, even bour with the beast. ώραν λαμβάνεσαι

“ he is the eighth, and 13 These have one mind, 13 μεία τα θηρία. Ο!

« is of the seven, and and shall give their τοι μίαν γνώμην goeth into destruc

power and strength έχεσι, και την δύνα

12" tion. And the ten 14 unto the beast. These μιν και την εξεσίαν

“ horns, which thou shall make war with εαυτών των θηρίων

are ten the Lamb, and the 14 διδόασιν. Ούτοι kings who have not

Lamb shall overcome μεία το αρνί σο

therm : for he is Lord λιμήσεσι, και το αρ

yet received domiκίον νικήσει αυτές,

“ nion; but receive of lords, and King of ότι Κύριο κυρίων

power, as kings, one kings; and they that

" hour with the beast. εςι και Βασιλεύς

are with him, are callhave

ed, and chosen, and βασιλέων" και οι μετ' | 13« These αυτό, κληλοι, και

« counsel, and give

give 15 faithful. And he saith εκλεκλοί, και πισοί. “ their power and their unto me, The waters 15 Και λέγει μοι· Τα " authority to the which tbou sawest,

, υδαλα, . α είδες, και 14 « beast. These shall where the wbore sitκαι σύρνη κάθησαι, “ war with the Lamb: teth, are peoples, and

“ didst see,

one

pa

:

λαοί και όχλοι εισι, “ and the Lamb shall

και έθνη και γλώσσαι. overcome them, (for 16Και τα δέκα κέραια, , " he is Lord of lords,

å tides xj tò Ingior, " and King of kings); ετοι μισήσεσι την " and they who are wógmi, xÿ henuan “ with him, called, μένην σοιήσεσιν αυ- “ and chosen, and They sỹ gouerne, rj | 15" faithful.” And he τας σάρκας αυτής saith unto me; " The φάγουλαι, και αυτήν " waters which thou

χαλακαύσεσιν εν αυ- “ didst see, where the 17ρί. Ο γαρ Θεός έδω

“ harlot is seated, are κεν εις τας καρδίας

peoples, and multiαυτών ποιήσαι την

“ tudes, and nations, γνώμην αυτέ, και ποι- 16“ and languages: And ήσαι μίαν γνώμην, , “the ten horus which και δέναι την βασι- “ thou didst see, and λείαν αυτών τα 9η- “ the wild-beast, these ρίω, άχρι τελεσθή- • shall hate the barlot, σονται οι λόγοι το

66 and shall make her 18 © Kaingung " desolate and naked; jveides, son wonos

17" And shall eat her και μεγάλη και έχασα “ flesh, and burn her βασιλείαν επί των

“ utterly with fire: for, lacinówn tās gñs. “ God hath put into

o their hearts to per“ form his counsel, and “ to perform one coun“ sel, and to give their “ dominion to the “ beast, until the words

66 of God shall be ac18" complished. And

16 the woman whom “ thou didst see, is the

great city which hath “ dominion over the

kings of the eartb."

multitudes, and

tions, and tongues. 16 And the ten horns

which thou sawest upon the beast, these shall hate the whore, and shall inake her de: solate, and naked, and shall eat her flesh, and

burn her with fire. 17 For God hath put in

their hearts to fulfil his will, and to agree, and give their king, dom unto the beast,

until the words of God 18 shall be fulfilled. And

the woman which thou sawest, is that great city, which reigneth over the kings of the earth.

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Ver. 1. One of the seren angels ; &c.] This vision seems in some measure to be detached and separated from the rest. The scene is changed to a wilderness, for the purpose of its exhibition ; and it appears like a sort of episode. Yet the matter of it will be found to be of high importance; it will be found to explain ma y passages in the preceding prophecy, but especially those of ch. xvi. 19, where Babylon is mentioned as “remembered.To exhibit this connection, the angel, who attends upon the prophet and explains this vision, is one of the seven who had been employed to pour out the Vials. This separate vision is therefore intitled by the angel, “the judgment of “ the great harlot,” who appears in the fifth verse of this chapter to have the name of Babylon. So, this Section, taken together with its continuation in ch. xviii. and xix. 1-11, will be found to contain the Vial or plague upon Babylon : but first, she is described.

She is called “ the great harlot,” and “the great "city*.” These two names, in prophetical language, have the same meaning. A city, or kingdom, is frequently represented under the symbol of a woman. Babylon, ancient Babylon, is so represented 1. And when it is the oliject of the prophecy to express the idolatry and corruptive wickedness of the city, she then appears as an harlot All the imagery belonging to this form of speech, may be seen in complete allegory, in the sixteenth chapter of Ezekiel; where a forlorn female infant, under the fostering hand of Providence, grows up, and becomes “ exceeding beautiful,” and “pro

spers into a kingdom ;” but afterwards degenerates into an “idolatress and harlot ." The same imagery

• Ver. 18.
+ Isa. xlvii. 1-6.

Isa. i. 21. See more on this topic, in notes, ch. ii. 20. 22; xii. 1-4.

appears

appears again, in ch. xxi. of the Apocalypse ; where, to Babylon, the harlot, is opposed the New Jerusalem, the Bride. This corrupt city, now exhibi: ed, had acquired her greatness and celebrity under the character of harlot ; for her power over the kings and inhabitants of the earth, is described as arising from her fornication with them ; she is represented as beguiling them to drink of “the cup of her fornica“tions ;” and leading thein, intoxicated, through all the impurities of her idolatry, to that extreme madness of iniquity, when she wallows in the innocent blood of saints and martyrs *. Possessing, by this influence, the riches of the kings, she appear's arrayed in vestnients of the utmost splendour. Purple and scarlet, the distinguishing regal colours in the ancient world, are employed to adorn her.

She is decorated with gold and precious stones. She “sits

upon many waters;” which is afterwards explained to signify, (as indeed it generally signifies in prophetic language t,) that she has dominion over many nations. She has a mysterious name; a name ænig. matical ; musuzov 1 :—it is “the great Babylon, the * Ver. 6.

+ See note, ch. i. 13. 1 The word duinprov, mystery, does not appear to hare been part of the inscription on the forehead of the wonian; but to imply that her name, so written, was of the mysterious, ænigmatical kind. So it seems to have been understood in the ancient Latin text used by Primasius; et in fronte ejus nomen scriptum Sacramenti. (Primasius in loc.) See ch. i. 20. where musapoor is used to signify an ænigma, containing a spiritual truth concealed under a literal form. Agreeably to this, the angel says, “I will tell thee the mystery of the woman;" I will explain this syınbolical appearance. And it must be in a mystical sense only that any city or political body can be now called Babylon : for, the literal Babylon has been long since sunk to nothing: and divine prophecy has declared of her, that she shall no rise again. The city was a leap of ruins before this pro hecy was delivered. Plin. Nat. Hist. lib. vi. 26.

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