Revelation 17:8

From Textus Receptus

Revision as of 10:29, 4 May 2025

• ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 17:8 θηρίον, ὃ εἶδες, ἦν, καὶ οὐκ ἔστι. καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγειν· καὶ θαυμάσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, (ὧν οὐ γέγραπται τὰ ὀνόματα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου) βλεπόντες τὸ θηρίον, ὅ, τι ἦν, καὶ οὐκ ἔστι, καὶπερ ἔστι. (Checked)

(Textus Receptus, Novum Testamentum, Theodore Beza, 5th major edition. Geneva. 1598)

• Revelation 17:8 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 names 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 yet is.

(King James Version, Pure Cambridge Edition 1900)

• Revelation 17:8 The beast that you saw was, and is not, and will ascend out of the bottomless pit and go to perdition. And those who dwell on the earth will marvel,whose names are not written in the Book of Life from the foundation of the world, when they see the beast that was, and is not, and yet is.

(King James Version 2016 Edition, & 2023) - buy the revised and updated printed 2023 Edition New Testament here

Interlinear

Commentary

The manuscript claimed to be Erasmus' which was 'found' by Franz Delitch is most probably not the manuscript Erasmus used. Since this is falsly proclaimed by critical text proponants, this opens up the accusation mill to demonize Erasmus.

καίπερ ἐστίν

There are at least four different readings here:

(1) kai parestai

(2) kai parestin

(3) kai palin pareste

(4) kaiper estin.

καίπερ

From καί (2532) and περ (4007).

Apart from Revelation 17:8, καίπερ appears in the following verses in the Textus Receptus:

• Philippians 3:4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
• Hebrews 5:8 Though he were a Son, yet learned he obedience by the things which he suffered;
• Hebrews 12:17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.
• 2 Peter 1:12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

Scrivener

• Philippians 3:4 καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί· εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον·
• Hebrews 5:8 καίπερ ὢν υἱὸς, ἔμαθεν ἀφ’ ὧν ἔπαθε τὴν ὑπακοήν,
• Hebrews 12:17 ἴστε γὰρ ὅτι καὶ μετέπειτα, θέλων κληρονομῆσαι τὴν εὐλογίαν, ἀπεδοκιμάσθη· μετανοίας γὰρ τόπον οὐχ εὗρε, καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν.
• 2 Peter 1:12 Διὸ οὐκ ἀμελήσω ὑμᾶς ἀει ὑπομιμνήσκειν περὶ τούτων, καίπερ εἰδότας, καὶ ἐστηριγμένους ἐν τῇ παρούσῃ ἀληθείᾳ.

Ethiopic

Revelation 17:8 in Ethiopic in Waltons 1657 Polyglot

The Ethiopic has (translated into Latin), from Waltons 1657:

quod fuit et non fuit.

translated as:

that was and was not.

Thus the Ethiopic omits καίπερ ἐστίν altogether, along with the Vulgate.

Codex Alexandrinus

καὶπαρ ἔστι Codex Alexandrinus

Codex Alexandrinus reads καὶπαρ ἔστι[1]

Peshitta

ܚܰܝܽܘܬ݂ܳܐ ܕ݁ܰܚܙܰܝܬ݁ ܐܺܝܬ݂ܶܝܗ ܗ݈ܘܳܬ݂ ܘܠܰܝܬ݁ܶܝܗ ܥܬ݂ܺܝܕ݂ܳܐ ܕ݁ܬ݂ܶܣܰܩ ܡܶܢ ܝܰܡܳܐ ܘܠܰܐܒ݂ܕ݁ܳܢܳܐ ܐܳܙܳܠ݈ܐ ܘܢܶܬ݁ܕ݁ܰܡܪܽܘܢ ܥܳܡܪܰܝ ܥܰܠ ܐܰܪܥܳܐ ܗܳܢܽܘܢ ܕ݁ܠܳܐ ܟ݁ܬ݂ܺܝܒ݂ܺܝܢ ܫܡܳܗܰܝܗܽܘܢ ܒ݁ܣܶܦ݂ܪܳܐ ܕ݁ܚܰܝܶܐ ܡܶܢ ܬ݁ܰܪܡܝܳܬ݂ܶܗ ܕ݁ܥܳܠܡܳܐ ܕ݁ܚܳܙܶܝܢ ܚܰܝܽܘܬ݂ܳܐ ܕ݁ܺܐܝܬ݂ܶܝܗ ܗ݈ܘܳܬ݂ ܘܠܰܝܬ݁ܶܝܗ ܘܩܶܪܒ݁ܰܬ݂

Translations

The beast of prey which thou seest, was, and is not; and will ascend from the abyss, and go into perdition: and they who dwell on the earth will admire, they whose name is not written in the book of life from the foundations of the world, while they see the beast of prey, who was, and is not, and draweth nigh. (Etheridge)

The beast of prey which thou sawest, was, and is not; and he will ascend from the abyss and go into perdition: and the dwellers on the earth, whose names are not written in the book of life from the foundation of the world, will wonder when they see the beast of prey, which was, and is not, and approacheth. (Murdock)

The wild beast that you saw was, and is not, and is ready to come up from the bottomless pit and go to be destroyed: and those who dwell on earth whose names were not written in the book of life from the foundation of the world, shall wonder when they behold the beast that was, and is not, and now whose end has come. (Lamsa)

Manetti

[2]

Erasmus

καὶπερ ἔστι in Erasmus' 1516 Greek New Testament

Erasmus' first edition reads καίπερ ἔστι_. His third reads καίπερ ἔστιν.

Some have claimed that Erasmus' reading is a grammatical blunder. Eberhard Nestle used it as an important example of the bad quality of the Textus Receptus. It was recorded in the Nestle editions (up to NA25).

The Stigma (letter) (ST) is used.

Luther

Luther, in his 1545 New Testament has the same reading as the KJV:

wenn sie sehen das Tier, daß es gewesen ist und nicht ist, wiewohl es doch ist.

Geneva Bible

Revelation 17:8 in the Geneva Bible of 1560

The 1560 Geneva Bible reads exactly as the KJV following καίπερ ἔστιν. It contains a footnote:

That is as many as have not learned the providence of God, according to the faith of the Saints, shall marvel at these grievous and often changes when they shall consider, that selfsame beast, which is the Roman Empire, to have been, not to be, and to be and still molested with perpetual mutation, and yet in the same to stand and continue. This is mine opinion is the most simple exposition of this place, confirmed by the event of the things themselves. Although the last change also, by which the Empire, that before was civil became Ecclesiastical, is not obscurely signified in these words; of which two, the first exercised cruelty upon the bodies of the saints; the other also upon their souls; the first by humane order and policy, the other under the color of the law of God, and of Religion, raged and imbrued itself with the blood of the godly.

Beza

The 1598 Annotations of Theodore Beza has:

Et tamen est, καὶπερ ἔστιν. Vetus interpres hoc non legit. Arethas verò Complutensis codex, & alij duo vetusti scriptum habent καὶ παρέσται, & aderit, sive ventura est, Vt legit Pim asius.[3]

Translated as (ChatGPT):

"And yet it is, καὶπερ ἔστιν. The Old Interpreter (i.e., the Old Latin) does not read this. But Arethas, the Complutensian manuscript, and two other old manuscripts have written καὶ παρέσται, that is, 'and he shall be present' or 'is to come,' as Pimas(i)us reads."

"Et tamen est, καὶπερ ἔστιν."

"And yet it is, καὶπερ ἔστιν."

Beza is discussing the Greek phrase καὶπερ ἔστιν, which means "and yet is" or "although he is". This phrase is like the "past, present, and future" reading in Revelation 16:5 reading "which art, and wast, and shalt be (or shall be)".

"Vetus interpres hoc non legit."

"The Old Interpreter does not read this."

"Vetus interpres" refers to the Old Latin translation of Jerome, and Beza is saying that this phrase (καὶπερ ἔστιν) is not found in that version.

"Arethas verò Complutensis codex, & alij duo vetusti scriptum habent καὶ παρέσται,"

"But Arethas, the Complutensian manuscript, and two other old manuscripts have written καὶ παρέσται,"

Beza points out that other sources, including:

Arethas (a 10th-century Byzantine commentator),

the Complutensian manuscript (used in the Complutensian Polyglot Bible), and

two other old manuscripts contain the Greek phrase καὶ παρέσται, which means "and he shall be present" or "he will come."

"& aderit, sive ventura est,"

"that is, he shall be present, or is to come,"

Beza gives the Latin meaning of καὶ παρέσται as "aderit" (he will be present) or "ventura est" (is to come). Both align with the future tense idea of someone arriving or appearing.

"Ut legit Pimas(i)us."

"As Pimas(i)us reads."

Beza references Pimasius (also spelled Pymasius), likely a scholar or editor who supports the reading καὶ παρέσται.

Elziever

Elzevir 1624 reads καίπέρ ἐστιν.

Granville Penn

Revelation 17.8 in Alexandrian MSS in Granville Penn's Annotations to the Book of the New Covenant: With an Expository Preface

In Granville Penn's Annotations to the Book of the New Covenant: With an Expository Preface of 1837, he shows a facsimile of Revelation 17.8 in Alexandrian MSS which shows Erasmus' reading; but due to his bias, he re-writes it claiming it reads kai parestai.[4]

Bengel's Gnomen

καὶ παρέσται[189]) The ancient authorities, with the greatest agreement, have this reading: some, καὶ πάρεστιν. It is not so clear respecting M. and Pet. 3 only. See App. Crit. Ed. ii. on this passage. Erasmus himself, if he were alive, would, as I think, yield the victory to so many MSS., which are now accessible, and would wonder at his followers, who so superstitiously preserve the readings formerly established by him with difficulty. When I deny, that the particle καίπερ is anywhere used by John, Wolf retorts, that not even the word παρέσται is used by John.[190] But the two cases are dissimilar. For no idiomatic usage excludes the verb παρέσται. The Hebrew usage, which John greatly follows, almost everywhere renders the particle although, by ו or καὶ, according to Noldii Concord, pp. 292, 293, not by καίπερ. Another argument is to be added, which plainly refutes the construction of Erasmus, καίπερ ἐστίν. For all the passages of the New Testament teach, that καίπερ is not construed with a verb, but with a participle: 2 Peter 1:12; Hebrews 5:8; Hebrews 7:5; Hebrews 12:17; and especially Php 3:4. And thus οἱ ἔξω. Demosth., ΤΑῦΤΑ ΜΝΗΜΟΝΕΎΕΤΕ ῬΗΘΈΝΤΑ, ΚΑΊΠΕΡ ὌΝΤΕς Οὐ ΔΕΙΝΟῚ ΤΟῪς ἈΔΙΚΟῦΝΤΑς ΜΕΜΝῆΣΘΑΙ. The same, ἝΚΑΣΤΟΝ ὐΜῶΝ, ΚΑΊΠΕΡ ἈΚΡΙΒῶς ΕἸΔΌΤΑ, ὍΜΩς ὐΠΟΜΝῆΣΑΙ ΒΟΎΛΟΜΑΙ. The same, ΔΕῖ ΜΕ, ΚΑΊΠΕΡ Οὐ ΦΙΛΟΛΟΊΔΟΡΟΝ ὌΝΤΑ ΦΎΣΕΙ, ΑὐΤᾺ ΤᾺ ἈΝΑΓΚΑΙΌΤΑΤΑ ΕἸΠΕῖΝ ΠΕΡῚ ΑὐΤΟῦ. Aristotle, Ἀλλὰ καίπερ ὄντος τοιούτου τοῦ παρόντος λόγου, πειρατέον βοηθεῖν. Euripides, ΚἈΓΏ Σʼ ἹΚΝΟῦΜΑΙ, ΚΑῚ ΓΥΝΉ ΠΕΡ ΟὖΣʼ ὍΜΩς, ΤΟῖς ΔΕΟΜΈΝΟΙΣΙΝ ὨΦΕΛΕῖΝ, ΟἿΌς ΤΕ Δʼ ΕἾ. Sophocles, Γινώσκω σαφῶς, Καίπερ σκοτεινὸς (that is, ὢν) τήν γε σὴν αὐδὴν ὅμως. Dion, ΤᾺ ΤΟῦ ΤΙΒΕΡΊΟΥ ἜΡΓΑ, ΚΑΊΠΕΡ (Xiphilinus, ΚΑῚ) ΧΑΛΕΠΏΤΑΤΑ ΔΌΞΑΝΤΑ ΓΕΓΟΝΈΝΑΙ, ΠΑΡᾺ ΤᾺ ΓΑΐΟΥ—ΠΑΡΉΝΕΓΚΑΝ. Zosimus, Καίπερ ἐν τούτοις ὄντι τῷ στρατοπέδῳ, περὶ φιλίας ὅμως ἐποιοῦντο λόγους οἱ Πέρσαι. Julian, ΚΑΊΠΕΡ ΤΑῦΤΑ ΠΟΛΥΠΡΑΓΜΟΝῶΝ, ᾘΔΕῖΤΟ ΤῸ ΜΈΓΕΘΟς ΑὐΤΟῦ Τῆς ἈΡΕΤῆς. But if any one affirms that ΚΑΊΠΕΡ is construed also with a verb, let him prove it by examples, and those too in which ΠΕΡ is not ΠΑΡΈΛΚΟΝ, as in Apollonius Rhodius, but signifies although. The nature of the particle does not permit it: for even the simple words, of which καίπερ is compounded, namely καὶ (for although) less frequently, and ΠΕΡ (in Devarius), never take a verb joined with them. A more weighty argument is, that the conjecture ΚΑΊΠΕΡ takes away much from the sentiment: for the wonder of them that dwell on the earth is excited not so much by that, that the beast was and is not, as by this, that the beast ΠΑΡΈΣΤΑΙ, will be present. Enough of criticism: but not however to no purpose. The passage is momentous. That tetragrammaton, יהוה, LORD, has a magnificent periphrasis, ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, who is, and who was, and who is to come. But the dwellers on the earth wonder at the beast, as though a kind of antitetragrammaton; for he was, and is not, and will be present. The Lord is described as ὁ ἐρχόμενος, coming: the beast ΠΑΡΈΣΤΑΙ, will be present, when that other king comes, Revelation 17:10; and that ΠΑΡΟΥΣΊΑ (comp. altogether 2 Thessalonians 2) is by far the most destructive. To the Hebrew word, בוא, both ἜΡΧΟΜΑΙ and ΠΆΡΕΙΜΙ correspond in the LXX.; and in this place, ΚΑῚ ΠΑΡΈΣΤΑΙ most appropriately accords with ἮΝ ΚΑΙ ΟὐΚ ἜΣΤΙ, and it conveys a meaning something less, than if it were said, ΚΑῚ ἜΡΧΕΤΑῚ, or ΚΑῚ ἜΣΤΑΙ.

Eberhard Nestle

Eberhard Nestle said of the reading of καίπερ ἐστίν:

By what pleas can one be justified in repeating a grammatical monstrum like the καίπερ ἐστίν (Rev 17.8)[5]

Nestle also stated:

“As early as 1734, J. A. Bengel recognised that in the Apocalypse p 4 Erasmus must have used only one manuscript, and that partly mutilated, so that he was unable to read it correctly and was obliged to supply its lacunæ by means of a retranslation from the Latin into Greek. And this conclusion was confirmed in 1861 by the rediscovery of that very manuscript by Franz Delitzsch in the Oettingen-Wallerstein Library at Mayhingen.” [Eberhard Nestle, Introduction to the Textual Criticism of the Greek New Testament, ed. Allan Menzies, trans. William Edie (London; New York; Edinburgh; Oxford: Williams and Norgate, 1901), p. 3–4.]

A Nestle’s book states:

“...We find also constructions like οὐκ ἔστι, καίπερ ἐστίν, in c. 17:8, where, however, the accentuation ἐστίν makes Erasmus responsible for an additional error he did not commit, seeing that he at least printed ἔστιν. Every college lad knows that καίπερ is construed with the participle, though it is not perhaps every one that will see just at once that καὶ πάρεστι is the correct reading.” [Nestle, p. 4, footnote 1]

Hoskier

Hoskier - Concerning the Text of the Apokalypse by Hermann C. Hoskier Published 1929

Revelation 17.8 Hoskier Revelation TR reading

In Hoskier, "Text," Volume 2, p. 454, at the bottom of the page he has the readings "et tamen ventura" for the Arabic and "et (tamen) adventare" for the Syriac. These Latin translations of the Arabic and Syriac come from Waltons Polyglot. These readings, ventura and adventare are still not present tense like the KJV, but rather imminent and future.

et tamen ventura arab "and yet about to come"

et (tamen) adventare Harklean Syriac "and (yet) to approach"

Thayer

Thayer has:

καίπερ ( Treg. καί περ in Heb.; from Homer, Odyssey 7,224down), conjunc. (originally even very much, cf. Donaldson § 621; Bäumlein, p. 200f; Krüger, § 56,13, 2; Buttmann, § 144,23; Winer s Grammar, § 45,2at the end), although; it is joined to a participle (in Greek writings sometimes also to an adjective, so that ὤν must be supplied): Philippians 3:4; Hebrews 5:8; Hebrews 7:5; Hebrews 12:17; 2 Peter 1:12; contrary to ordinary usage (yet so occasionally in Greek writings) with a finite verb, καίπερ ἐστιν, Revelation 17:8 Rec.; but since Griesbach καί παρέσται (correctly παρέσται (see in πάρειμι)) has been restored after the best manuscripts.

KJV Today

“And yet is” or “And shall come” in Revelation 17:8?

Revelation 17:8: "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 names 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 yet is."

Manuscript evidence

Please read the article at the following link for a prerequisite to understanding why the Textus Receptus departs from the Nestle-Aland and Byzantine Majority texts in the Book of Revelation: Book of Revelation in the Textus Receptus.

The reading "καιπερ εστιν (and yet is)" is considered to have entered the Textus Receptus due to a transcription or printing error. The readings to be found here in extant manuscripts are "και παρεσται (and shall be present)" (A, 025, 046, 051, 1006, 1611, 2053, 2062) or "και παρεστιν (and is present)" (2814, Aleph2, 181, 241, 336, 1854, 2019, 2036, MA). There is no extant manuscript having "καιπερ εστιν" as in the Textus Receptus. However, the Codex Sinaiticus has "και παλιν παρεϲτε," which means "and again present" (being translated “is yet present” by H. T. Anderson in his translation of Sinaiticus), which conveys the same sense as the Textus Receptus reading. Seeing that an ancient text such as Sinaiticus has a variant that agrees with the sense of the Textus Receptus, it would be presumptuous to say that the Textus Receptus publishers did not have any Greek manuscript support for “καιπερ εστιν.” Moreover, the Vulgate omits a clause here altogether, simply reading, "erat et non est" (was and is not)". With there being a fair number of disagreements here even among the more "reliable" witnesses, one cannot dismiss the Textus Receptus reading so quickly.

Interpretation

At first the phrase "is not, and yet is" appears to be a contradiction. However, such a paradoxical description is the most fitting for the Beast. The consensus is that the Beast is Babylon in some sort of aspect or form, or by extension (i.e. a king of Babylon) (for the sake of argument, we will not get into the difference between religious and political Babylon, nor try to identify exactly what Babylon is). Babylon can be said to be "the beast that was, and is not, and yet is." Babylon is an ancient city that was conspicuous during its prosperity ("was"), then declined to near obscurity by John's day ("is not"), yet remained influential as a spiritual and/or political system throughout history ("yet is"). Babylon has never truly gone away. It will continue to exist deceptively until the time of the end. 1 Thessalonians 2:6-8 describes the "man of sin" as someone who somehow exists in the present ("yet is") but has not been revealed yet ("is not"). Perhaps that is the meaning of "is not, and yet is".

Jan Krans

Krans states:

“One of the Erasmian blunders was in the Nestle editions, originally as part of Nestle’s publicity campaign towards the British and Foreign Bible Society which in 1900 was still printing and selling an edition of the Textus Receptus (cf. Nestle, Textus Receptus, pp. 10.11). It concerns Rev 17:8, where min. 2814 reads καὶ παρέσται. Erasmus edited it as the ungrammatical καίπερ ἔστιν which is mentioned in N3–12 under ς (the siglum for TR) and in N13–25 under ‘Erasm’. It is also mentioned in Nestle, Einführung, 21899, pp. 7–8.” [Krans, p. 54 footnote 6]

William Combs

William Combs stated:

“No Greek manuscript reads “and yet is...” Further he states, “This error, and a few others, derive from the circumstances surrounding the production of Eramsus’ Greek NT (1516). For the book of Revelation, Erasmus had access to only one manuscript (1r). However, this was not really a separate manuscript of the text of Revelation but was actually imbedded in a commentary on Revelation by Andreas of Caesarea. As such it was difficult for the printer to read the text itself, so Erasmus had a fresh copy of the text made. The copyist himself misread the original at places, and thus a number of errors were introduced into Erasmus’ printed text. In Rev 17:8 the copyist mistakenly wrote καίπερ ἔστιν (“and yet is”) instead of καὶ παρέσται (“and shall come”). This is an indisputable error in the KJV and the Greek text (TR) that underlies it. Interestingly, Edward F. Hills, who was one of the leading exponents of the KJV, admitted that this is an error.” [William W. Combs, “Errors in the King James Version?,” Detroit Baptist Seminary Journal Volume 4 (1999): 155–156.”

Jeffery Khoo

Jeffery Khoo said:

Combs then went on to deal with "textual errors" in the TR. He brought up two examples from the Book of Revelation, namely, 17:8 and 16:5 in that order. For Revelation 17:8, he says, "No manuscript reads, ‘and yet is’; all have ‘and shall come.’"40 Combs overstates for it is not true that "no manuscript" reads "and yet is." Paradoxically, Combs himself contradicts this by admitting there is at least one manuscript (Codex 1r)—the actual manuscript Erasmus used—though the actual text was embedded in the commentary of Andreas of Caesarea, somewhat like the Study Bibles we have today. It is significant to note that Erasmus used that manuscript because he saw it as a very old manuscript possibly from the time of the Apostles for the manuscript bore the name of Hippolytus of Rome (AD 200-250)41 who was a disciple of Irenaeus. Irenaeus was a disciple of Polycarp and Polycarp was a disciple of the Apostle John. In light of God’s special providence, there could be an apostolic tradition here that has preserved the autographic text of Revelation, the Spirit guiding Erasmus to the correct text.42

Combs says that it is "an indisputable error" in the KJV if all extant manuscripts are in agreement. Well, all extant manuscripts are not in agreement here. There are at least four variant readings: (1) kai parestai, (2) kai parestin, (3) kai palin pareste, and (4) kaiper estin.43 Combs who favours the Critical Text prefers kai parestai, while those who favour the TR will go with kaiper estin which is the reading found consistently not only in the Greek text of Erasmus, but also Stephenus, Beza, Elzevir, and Scrivener. Interestingly, the two other variants namely parestin and pareste—both the present tense of pareimi—are closer to the reading of the TR than the Critical Text. There is thus more than meets the eye, and Combs assumes too much to conclude that Revelation 17:8 contains "an indisputable error." Even Hills whom Combs cites was not very sure himself that it is a mistake.44 If it was indeed "an indisputable error" as Combs thinks, that kai parestai was mistaken for kaiper estin in the first edition of Erasmus’s Greek Text, then surely it would have been corrected in the second, but it is interesting to note that all subsequent editions of Erasmus read the same as either kai per estin (with the space between kai and per) or kaiper estin (without the space), both meaning the same. It looks like Combs is faulting the TR for a textual error which was not there in the first place, for the reading of Codex 1r was not kai parestai, but kai per estin or kaiper estin.45 Neither should the reading of kaiper as one word (without the space) be seen as an error for in classical Greek literature it often appears as one word, especially in Greek Tragedy.46

Hoskier after his collection and collation of over 200 manuscripts for the Book of Revelation had this to say about Erasmus’s Text, "I may state that if Erasmus had striven to found a text on the largest number of existing MSS [manuscripts] in the world of one type, he could not have succeeded better."47 I agree with this observation of Dean Burgon Society scholar Jack Moorman, "Here then is a powerful example of God’s guiding providence in preserving the text of Revelation."48 In light of God’s special providential preservation of His inspired words, we reject Comb’s claim that Revelation 17:8 as found in the TR is a textual error.

Edward Hills

Edward Hills said:

Edward Hills: "The few typographical errors which still remain in the Textus Receptus of Revelation do not involve important readings. This fact, clearly attributable to God's special providence, can be demonstrated by a study of H. C. Hoskier's monumental commentary on Revelation (1929), (19) which takes the Textus Receptus as its base. Here we see that the only typographical error worth noting occurs in Rev.17:8, the beast that was, and is not, and yet is. Here the reading kaiper estin (and yet is) seems to be a misprint for kai paresti (and is at hand), which is the reading of Codex 1r the manuscript which Erasmus used in Revelation." [6](King James Version Defended, Christian Research Press, 4th edition, 1984, p. 202))

James White

In the book The King James Only Controversy by James White, it says:

And then there is Revelation 17:8, where the scribe mistakenly wrote “and is not, and yet is” KJV, for the actual reading “and is not and will come” NASB...

In 2001 he stated:

One famous example is Revelation 17:8. His reading of ouk esti kaiper esti should have been ouk estin kai parestai. Not only was this error not corrected, but it slipped into Luther’s German and was not corrected until 1892! The Textus Receptus maintains it today against a mountain of evidence.[7]

Jack Moorman

Jack Moorman points out in his book When the KJV Departs from the “Majority” Text, that not only does the Sinaiticus third reading give the same sense as that found in the TR, but so also do the Greek readings found in manuscripts 2049, 1854, 2014, 2034 plus 31 other Andreas type manuscripts. He says:

REVELATION 17:8

AV when they behold the beast that was, and is not, and yet is

HF RP CR …and is not, and will come

Geneva Bishops Steph. Beza Elz.

2049.

Keep in mind that the context of the reading is the future Tribulation (not John’ s day). It strains the sense to be looking at something that “will come”. :“Those who dwell on the earth will wonder…when they see the beast that…will come” (NASV). When the world looks at him he “is”, not “shall be”.

A variant (kai paresti) read by Aleph-c, about 31 Andreas type mss, and the Syriac Sinaitic can translate virtually the same as the KJV.

Aleph* 1854 2014 2034, an early Armenian ms would also translate about the same.[8]

Hodges and Farstad

Doctors Hodges and Farstad, who put together the so called “Majority” Text, also note on page 777 of their book that there are also several Greek manuscripts that read “and IS” - parestin, the present tense of the verb parestai, instead of the future tense of this verb “and shall be” which is followed by many of the every changing modern versions.

Trinitarian Bible Society

The Trinitarian Bible Society, in a pamphlet on the New King James Version says in te footnotes:

The other verse in which the spelling error does impact the meaning slightly, and which is a typographical error, is found in Revelation 17.8. The error is found in the words ‘the beast which was, and is not, and yet is’. The words for ‘yet is’ are kaiper estin where the reading should be kai parestai. (The words were broken in the wrong place.) kai parestai is the reading of all the Greek manuscripts. This changes the phrase to read ‘the beast which was, and is not, and is about to be’. An Examination of the New King James Version, Part 1 Page 40

Eberhard Nestle

...By what pleas can one be justified in repeating a grammatical monstrum like the καίπερ ἐστίν (Rev 17.8), or as words of St. John, what Erasmus translated from the Latin Vulgate (Rev 22.19–21), because the only MS. which was at his disposal was defective? - Eberhard Nestle, “‘The Greek New Testament’ of the Bible Society of Stuttgart,” Expository Times 9 (1897–98): 419–420. (PDF here)

Will Kinney

Revelation 17:8 KJB - "...and they shall wonder, whose names were not written in the book of life from the foundation of the world, when they see the beast that was, and is not, and YET IS." (καιπερ εστιν)

ESV - "...will marvel to see the beast, because it was and is not AND IS TO COME." (και παρεσται)

All King James Bible critics have a strong tendency to exaggerate, twist and misrepresent the evidence, and even to flat out LIE. They unconsciously reveal their underlying hatred towards God’s true Holy Book and final authority. Blinded by their own pride, they make themselves out to be the authoritative voice for what they independently think God may or may not have caused to be written in His inspired and infallible Scriptures.

Not one of them completely agrees with anybody else about what should or should not be in “the Bible” and not one of them actually believes that there EVER was nor IS NOW any such thing as a complete, inspired, inerrant, infallible and 100% true Holy Bible in any language, including their ever changing and elusive "the" Hebrew and "the" Greek.

Such a Bible critic is Detroit Baptist Seminary Dean and Professor, William W. Combs. He has written a booklet called “Errors in the King James Version?"

The other day I received an email listing a particular example of what Doctor Combs affirms in no uncertain terms is an undeniable error in our beloved King James Bible. Here are some of the things Mr. Combs mentions in his harangue against the Book of books.

He says: [quote] “In the NT the translators of the KJV used a Greek text commonly called the Textus Receptus. Its origins go back to the various editions produced by the Roman Catholic scholar Erasmus beginning in 1516. There is no one edition of the TR, but a number of editions with some differences among them. It is generally agreed that the edition used by the translators of the KJV was the fifth edition (1598) of Theodore Beza. All editions of the TR have some readings that are clearly erroneous, but have remained in the KJV. For example, in Revelation 17:8 the KJV reads: 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 names 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 “yet is”. [/quote]

Comment on what Mr. Combs has said so far.

Notice how he tries to discredit and vilify Erasmus as a “Catholic” scholar. Erasmus had strongly criticized many beliefs and practices of the Catholic church of his day and he died surrounded by his Protestant friends.

The Catholic church never did approve of the Textus Receptus. In 1559 Pope Paul IV condemned Erasmus as a heretic and placed his works on the list of authors forbidden to be read. Most importantly, no Catholic bible version ever used the Greek text of Erasmus as the basis for their translations, but ALL Reformation bibles did use Erasmus, Stephanus and Beza as their textual basis.

One might just as accurately describe Martin Luther as “a Catholic monk” when in 1517 he nailed his now famous 95 Theses to the church door at Wittenberg.

Mr. Combs berates Erasmus, and yet notes in passing that it was Theodore Beza’s Greek text produced some 82 years later that, in the main, the King James Bible translators used - not that of Erasmus.

Mr. Combs continues: "The final words in the verse, "and yet is," should actually read "and shall come"—"the beast that was, and is not, and shall come." NO GREEK MANUSCRIPT READS "and yet is"; ALL HAVE "and shall come." ... THIS IS AN UNDISPUTABLE ERROR IN THE KJV and the Greek text (TR) that underlies it.” (Caps are mine)

Here is where the good Doctor Combs is fudging with the facts. It is NOT true that ALL manuscripts have “and shall come”. The Nestle-Aland Critical Greek text 28th edition footnotes in Revelation 17:8 that καὶ πάρεστιν (and IS) as being the reading found in Sinaiticus 2. And it also lists mss. # 1854 as reading καὶ ὅτι πάρεστιν, which would translate as "and that is."

Just to give you some idea of the textual variants that exist for this one little verse, La Parola Greek lists the following:

θαυμασθήσονται] A P 1611 WH

θαυμάσονται] א 051 Byz ς

ἐπὶ τῆς γῆς] א A Byz ς WH

τὴν γὴν] al

τὸ ὄνομα] A al WH CEI Nv

τὰ ὀνόματα] א Byz ς NR ND Riv Dio NM

ἐπὶ τὸ βιβλίον] א A Byz ς WH

ἐπὶ τοῦ βιβλίου] al

ἐν βίβλῳ] pc

ἐν τῷ βίβλῳ] pc

βλεπόντων] א A Byz WH

βλέποντες] pc ς

τὸ θηρίον ὅτι ἦν] א A pm WH

ὅτι ἦν τὸ θηρίον] Byz

τὸ θηρίον ὁ τι ἦν] ς

καὶ παρέσται] A P 046 Byz WH NR CEI Riv TILC Nv NM

καὶ πάρεστιν] א2 al syrph

καὶ πάρεστι] al

καὶ πάλιν πάρεστε] א*

καίπερ ἐστίν] 2049 ς ND Dio

καὶ ὅτι πάρεστιν] 1854

παρέσται] 1746

καὶ ἔπεσεν] copbo

καὶ ἔσται] copsa

omit] vg eth Ps-Ambrose

As for this single phrase "and yet is", or as the Critical texts Vatican Versions have it "and shall be", there are no less than NINE different readings, plus the Latin Vulgate that just OMITS the phrase altogether, and says: "when they see the beast that was and is not." So also read the Catholic Douay-Rheims 1582 and the Douay Version of 1950. They just omit the last phrase altogether.

Then it gets even more complicated when we look at Lamsa's translation of the Syriac Peshitta. This reads different than them all and says: "when they behold the beast that was, and is not, AND NOW WHOSE END HAS COME."

Furthermore, as Jack Moorman points out in his book, When the KJV Departs From The "Majority" Text" on pages 103-104, manuscripts 2049, 1854, 2014, 2034 plus 31 other Andreas type manuscripts support the meaning of "and IS" or "and yet is".

If you chose to believe the bible agnostics and all those who have NO complete and inerrant Bible to believe in themselves or to give to anybody else (men like James White, Dan Wallace, James Snapp, Rick Norris, James Price, D.A. Carson and William Combs) that ALL the men who kept compiling the Traditional Reformation Bibles Greek texts that underlie the Reformation Bibles in English, Spanish, French, German, Italian and every other language - made a mistake, misread or miswrote "AND YET IS" in Revelation 17:8, then you go right ahead and use their fake bible versions that NOBODY (not even the men who put them together) believes are God's infallible words.

I find it more than a little hard to believe that careful scholars like Erasmus 1517, Stephanus 1550, Beza 1598, Elzevir 1633 and Scrivener 1894, who had access to Greek manuscripts that we know nothing about ALL "misread", "miswrote" or flat out "made up" the reading that God has placed in His inerrant Book and in all Reformation Bibles.

Neither is it an “undisputable error in the KJV.” By the way, there is no such English word as Mr. Comb's "undisputable" error; the correct word is "indisputable". And this man is teaching "the Bible" that he doesn't believe at a Seminary somewhere in America!

Notice how all these Bible critics always pick on just ONE Bible? It’s always the King James Bible that allegedly has all these “errors” in it. Not Tyndale, nor the Geneva Bible, nor the Bishops’ nor the NASB, NIV, RSV, ESV, NKJV or Holman.

No, it’s always the King James Bible. Satan’s hatred is directed through these modern day Bible agnostics against only One Book and that Book is the Authorized King James Holy Bible and none other. It is the only Bible believed and defended by tens of thousands of blood bought Christians today as the inspired, inerrant and infallible words of the living God and the Standard by which all others are measured.

James White is another inconsistent Bible Agnostic who criticizes The “book of the LORD” (Isaiah 34:16 - and Yes, I am equating the book of the Lord to the King James Bible!). In his book, The King James Only Controversy, on page 64 he also criticizes the reading found in the King James Bible in Revelation 17:8, and yet this same James White in this same book recommends by name only three modern versions as being “reliable” - the NASB, NIV and the NKJV. Yet the NKJV reads exactly like the KJB he just criticized in Revelation 17:8! These Bible critics are nothing if not consistently inconsistent.

Let’s now look more closely at the history and the evidence for the reading found in Revelation 17:8. Mr. Combs tells us that NO Greek manuscript reads like the King James Bible. However the reading “and yet is” is found in several compiled Greek texts, including those of Erasmus 1517, Stephanus 1550, Beza 1598, Elzevir 1633 and Scrivener 1894.

It is also found in the famous Sinaiticus Greek manuscript itself. The Sinaitucus manuscript has actually had three different readings. The first Sinaiticus reading apparently was "and AGAIN shall be", but then another scribe changed this to the absurd "and again YOU ARE" and finally another scribe changed it again to finally read "and IS" (καὶ πάρεστιν), which essentially agrees with the KJB reading of "and yet is" (καίπερ ἐστίν).

In his book When the KJV Departs from the “Majority” Text, brother Jack Moorman points out that not only does the Sinaiticus third reading give the same sense as that found in the TR, but so also do the Greek readings found in manuscripts 2049, 1854, 2014, 2034 plus 31 other Andreas type manuscripts.

Mr. Moorman points out: "Keep in mind that the context of the reading is the future tribulation, not John's day. It strains the sense to be looking at something that "will come". NASB - "Those who dwell on the earth will wonder...when they see the beast, that he was and is not and will come." When the world looks at him, he IS, not "shall be".

Many Bible commentators such as John Gill, Adam Clarke, Barne’s Notes on the New Testament, and Matthew Henry all expound the Scriptures on the basis of the reading “and yet is”.

Doctors Hodges and Farstad, who put together the so called “Majority” Text, also note on page 777 of their book that there are also several Greek manuscripts that read “and IS” - parestin, the present tense of the verb parestai, instead of the future tense of this verb “and shall be” which is followed by many of the every changing modern versions. This combined evidence shows that when the learned Dr. Combs stated in no uncertain terms that “NO Greek manuscript” reads as does the KJB, and that ALL read "and shall be" he is either woefully misinformed or he is lying.

There is a great deal of confusion found in the existing texts of Revelation 17:8 regarding the various readings of “and yet is” or “and is” or “and shall be” or simply omitting the phrase altogether. The Latin Vulgate of 380 and 420 A.D. simply omit the phrase, and so do Wycliffe, Tyndale, Coverdale and the Catholic Douay-Rheims 1582 and the 1950 Douay Version.

The 1841 English Hexapla shows the Greek text of Scholz, and the Six English translations of Wycliffe, Tyndale, Cranmer, the Geneva Bible, the Douay-Rheims and the Authorized 1611. Scholz’s Greek text is basically the Westcott-Hort text which omits literally thousands of words from the Textus Receptus Greek text that underlies the King James Bible.

However he does footnote the various readings from the Received Text, and he shows clearly that the reading of the Received text in Revelation 17:8 is καιπερ εστιν = “and yet is”, which is the one followed by the Geneva Bible, the Bishops’ Bible, the King James Bible and many other translations as we shall soon see.

Earlier versions like Wycliffe 1380, Tyndale 1534, Cranmer 1539 and the Douay-Rheims of 1582 followed yet different texts and just omit the phrase in question. These four versions read: “when they behold the beast that was, and is not.” (nothing about “any yet is” nor the Critical texts “and shall be”.)

Sinaiticus original read “and again shall be”, but Sinaiticus correction says “and is”. Vaticanus omits all of Revelation, so it is of no help in determining the correct reading.

In fact, there is a New Testament Translated from the Sinaitic manuscript done in 1918 by Henry Anderson, and it reads: "...when they see the beast that was, and is not, THOUGH HE IS YET PRESENT."

Modern versions like the NASB, NIV, ESV have chosen to follow the codex Alexandrinus manuscript here, but often reject other readings of codex Alexandrinus in the same book of the Revelation. These modern version editors are not in the least bit concerned with what the so called “Majority” texts read because they simply reject outright hundreds of readings found in these majority texts.

If they accuse the King James Bible believer of accepting the occasional “minority reading” as not being valid, then they are guilty of blatant hypocrisy, because for every one minority reading found in the King James Bible there are at least 20 of them in versions like the NASB, NIV, RSV, ESV, Holman, NET, etc.

The versions translated from the Syriac are also in disagreement, even with each other. Lamsa's 1936 translation of the Aramaic reads: "the beast that was, and is, and NOW WHOSE END HAS COME", while Murdoch's translation reads: "the beast that was, and IS NOT AND APPROACHETH."

"AND YET IS"

The reading of "the beast that was, and is not, and YET IS" (καιπερ εστιν) is found in the Bishops' Bible of 1568, the Geneva Bibles from 1557 to 1602, The Beza New Testament 1599, the King James Bible 1611, The Bill Bible 1671, Thomas Haweis N.T. 1795 - “and is not, THOUGH HE IS.”, The Clarke N.T. 1795 - "AND YET IS", The Revised Translation 1815 - "and yet again is", The Hussey N.T. 1845, The Morgan N.T. 1848, The Commonly Received Version 1851, The Revised N.T. 1862 - "and is come again", The Smith Bible 1876, Young's literal 1898 "and is not, ALTHOUGH IT IS.", the NKJV 1982, the 2001 Urim-Thummin Version, the Word of Yah 1993, the KJV 21st Century version 1994, Interlinear Greek New Testament 1997 (Larry Pierce), the Third Millennium Bible 1998, The Koster Scriptures 1998 - "AND YET IS", the Lawrie Translation 1998 - “seeing the beast which was and is not, AND YET IS.”, The Last Days N.T. 1999 - "and has again come into existence.", The Tomson New Testament 2002 - "and YET IS.", The Evidence Bible 2003, Green's Literal 2005, Bond Slave Version 2009, The Faithful N.T. 2009 - "and is present", Online Interlinear 2010 (Larry Pierce) kaiper estin = "and YET IS", The Conservative Bible 2010 - "and yet is still alive.", the 2010 English Jubilee Bible - "the beast that was, and is not, AND YET IS.", Hebraic Transliteration Scripture 2010 - “when they see the beast that was, and is not, AND YET IS.”, Holy Scriptures VW Edition 2010, and the 2012 Natural Israelite Bible - "when they see the beast that was, and is not, AND YET IS.”

The Last Days Bible 1999 - "the beast which does not now exist, HAS AGAIN COME INTO EXISTENCE."

Faithful New Testament 2009 - “seeing the beast that was and is not and IS PRESENT.”

Conservative Bible 2011 - “who was alive, is now dead, AND YET IS STILL ALIVE.”

Hebraic Roots Bible 2012 - “that it was a thing, and is not, YET NOW IS.”

Many Foreign Language Bibles also say "AND YET IS" including Martin Luther’s German bible of 1545 - "wenn sie sehen das Tier, daß es gewesen ist und nicht ist und dasein wird.” = “when they behold the beast that was and is not AND YET IS.”, the German Schlachter Bible 2000 - “das war und nicht ist und doch ist.” = “that was and is not AND YET IS.”, the Spanish Las Sagradas Escrituras of 1569 "los moradores de la tierra, (cuyos nombres no están escritos en el libro de la vida desde la fundación del mundo,) se maravillarán viendo la bestia que era, y no es, AUNQUE ES." = "AND YET IS", the Spanish Cipriano de Valera in 1602, the 1865 version, the 1909 Reina Valera, the 2010 Reina Valera Gómez translation and the Spanish Jubilee Bible 2010 - “se maravillarán cuando vean la bestia, que era y no es, AUNQUE ES”. = "AND YET IS."

Other foreign language bibles that also say “the beast that was, and is not, AND YET IS." are the Italian Diodati of 1649 - "la bestia che era, e non è, e pure è." the New Diodati of 1991, the French Martin 1744 - "qui n'est plus, et qui toutefois est." and French Ostervald 1996, the Hungarian Karoli Bible - “a mely vala és nincs, noha van.” = “which was, and which is not, AND YET IS.”, the Russian Synodal Version - “что зверь был, и нет его, и явится.” = “the beast that was, and is not, AND YET IS.”, the Ukranian Bible - “що звірина була і нема, і з'явиться.” = “the beast that was and is not, AND YET IS.” and the Romanian Fidela Bible 2014 - “când ei privesc fiara care era şi nu este, şi totuşi este.” = “when they behold the beast that was and is not, AND YET IS.” the Dutch Staten Vertaling Bible - “ dat was en niet is, hoewel het is.” = “that was and is not, EVEN THOUGH IT IS.”, the Czech Kralicka Bible - “ a není, avšak jest.”, the Ukranian Bible - “ і нема його, хоч і єсть.” = “and is not, ALTHOUGH IT IS.”, the Finnish Bible 1776 - “joka oli ja ei ole, vaikka hän kuitenkin on.”, the Afrikaans Bible 1953 - “sal hulle verwonder as hulle die dier sien wat was en nie is nie, alhoewel hy is.” = “the beast that was, and is not, AND YET IS.”, the Modern Greek Bible - “βλεποντες το θηριον, το οποιον ητο και δεν ειναι, αν και ηναι.”

Again, it is the reading found in the printed Greek texts of Erasmus 1517, Stephanus 1550, Beza 1598, Elziever 1633 and Scrivener 1894.

Revelation 17:8 “and yet is”

John Gill comments: “when they beheld the beast that was, and is not, AND YET IS; the Roman empire in glory, under the emperors, destroyed by the Goths, and revived in the Papacy. The Vulgate Latin and Ethiopic versions leave out the last clause, “AND YET IS.”

Matthew Henry - “This beast was, and is not, AND YET IS, that is, it was a seat of idolatry and persecution and is not, that is, not in the ancient form, which was pagan AND YET IT IS, it is truly the seat of idolatry and tyranny, though of another sort and form.”

Matthew Poole - “Was, and is not; was of old, in Rome’s pagan state, and is not, not in that form, not now pagan; AND YET IS (as is said in the close of the verse) the same in another form, idolatrous and persecuting.”

John Trapp Complete Commentary - “AND YET IS” - In regard of that imperial power then extant, which the pope should afterwards take to himself.

Albert Barne’s Notes on the Whole Bible - “When they behold the beast that was, and is not, AND YET IS.” - That is, the power that once was mighty; that had declined to such a state that it became, as it were, extinct; and that was revived again with so much of its original strength, that it might be said that it still exists. The fact of its being revived in this manner, as well as the nature of the power itself, seemed suited to excite this admiration.”

Adam Clarke’s Commentary - “In the preceding part of the verse the beast is considered in three states, as that which was, and is not, and shall ascend out of the bottomless pit; here a fourth is introduced, AND YET IS. This is added to show that, though the Latins were subjugated by the Romans, nevertheless the Romans themselves were Latins; for Romulus the founder of their monarchy, was a Latin; consequently that denominated in St. John‘s days the Roman empire was, in reality, the Latin kingdom; for the very language of the empire was the Latin, and the Greek writers, who lived in the time of the Roman empire, expressly tell us that those formerly called Latins are now named Romans. The meaning of the whole verse is therefore as follows: The corrupt part of mankind shall have in great admiration the Latin empire yet in futurity, which has already been, but is now extinct, the Romans having conquered it; AND YET IS STILL IN BEING; for, though the Latin nation has been subjugated, its conquerors are themselves Latins.”

William Burkitt Expository Notes - “How the Spirit of God was pleased to open this mystery, which indeed is the only vision of this nature expounded throughout the whole book. He begins first with a description of the beast, affirming that he was, AND YET IS; as if he had said, "The Roman empire was once Pagan, now is not Pagan, but Christian, and yet is as idolatrous now as it was of old; the same it was, only in another form."

William Godbey’s Commentary - “The beast was, is not, AND YET IS.” This wonderful beast was in the capacity of pagan Rome, but having been destroyed A.D. 476, he is not in that form. Since the pope succeeded Caesar on the throne and perpetuated the empire, THE BEAST IS YET IN THE CAPACITY OF PAPAL ROME.”

You can either choose to believe “the scholars” who constantly disagree with each other about what should be in “The Bible” or not, or you can choose to believe that the sovereign God of the universe has indeed been faithful to preserve His inspired words through history and that there really does exist a Bible on this earth that IS the complete, inspired, infallible and 100% true words of the living God. All the evidence - internal, historical and spiritual - points to this one Book and one Standard of absolute final written authority as being the only true Holy Bible by which all others are to be measured - the King James Holy Bible.

ἐστίν

ἐστιν and ἐστι are the same; ἐστι is the actual word, it is just that originally you would add a nu (ν) to certain words that ended with a vowel if the next word started with a vowel. This is called "euphony," and is a function of "phonology." The ancient Greeks, Attic dialect especially, did not like the sound of it when a word or syllable that ended in a vowel, was immediately followed by a word or syllable that started with a vowel. In laymen's terms: this means they thought the glottal stop sounded ugly, so they would add a liquid consonant in order to glide smoothly into the next syllable that started with a vowel, wanting to avoid the glottal stop (the glottal stop is like an Aleph). Thus "euphony" is the process of making something "nicer sounding." We do the same thing in English, for example, the indefinite article, "a" because we don't like the sound of a glottal stop in between when we say "a N." Thus, "an N." The usual illustration is "a apple" versus "an apple." We add the "n" to "a" before the word apple, for the same reason that the Attics did such a thing.

Moveable Nu is added to words ending in -SI, to the third person singular in -E, and to ESTI. But the moveable Nu was also added at the end of a clause, and to the end of a verse. Also, before a consonant, to add length (that is, longer duration of time). The correct English term is Moveable Nu. The Greeks called it "Nu EPHELKUSTIKON" or Nu dragging after.

Hebrew actually adds a glottal stop symbol sometimes, the Aleph, because all syllables must be CVC, consonant-vowel-consonant. This is very different from Greek, where no word can end with a consonant, with the exception of rho, nu, or sigma (plus Ksi and Psi, which when at the end of a word end with the s sound).

Greek

Textus Receptus

Revelation 17:8 in the 1514 Complutensian Polyglot

• 1514 (Complutensian Polyglot)

Desiderius Erasmus

• 1516 (Erasmus 1st Novum Instrumentum omne)
• 1519 (Erasmus 2nd)
• 1522 (Erasmus 3rd Novum Testamentum omne)
• 1527 (Erasmus 4th)
• 1535 (Erasmus 5th)

Colinæus

• 1534 (Colinæus)

Stephanus (Robert Estienne)

• 1546 (Robert Estienne (Stephanus) 1st)
• 1549 (Robert Estienne (Stephanus) 2nd)
• 1550 τὸ θηρίον, ὃ εἶδες, ἦν, καὶ οὐκ ἔστι, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγειν· καὶ θαυμάσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὰ ὀνόματα ἐπὶ τὸ βιβλίον τῆς ζωῆς, ἀπὸ καταβολῆς κόσμου, βλεπόντες τὸ θηρίον ὅ, τι ἦν, καὶ οὐκ ἔστι, καὶπερ ἔστιν. (Robert Estienne (Stephanus) 3rd - Editio Regia)
• 1551 τὸ θηρίον, ὃ εἶδες, ἦν, καὶ οὐκ ἔστι, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγειν· καὶ θαυμάσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὰ ὀνόματα ἐπὶ τὸ βιβλίον τῆς ζωῆς, ἀπὸ καταβολῆς κόσμου, βλεπόντες τὸ θηρίον ὅ, τι ἦν, καὶ οὐκ ἔστι, καὶπερ ἔστιν. (Robert Estienne (Stephanus) 4th)

Theodore Beza

• 1565 (Beza 1st)
• 1565 (Beza Octavo 1st)
• 1567 (Beza Octavo 2nd)
• 1580 (Beza Octavo 3rd)
• 1582 (Beza 2nd)
• 1589 (Beza 3rd)
• 1590 (Beza Octavo 4th)
• 1598 θηρίον, ὃ εἶδες, ἦν, καὶ οὐκ ἔστι. καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγειν· καὶ θαυμάσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, (ὧν οὐ γέγραπται τὰ ὀνόματα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου) βλεπόντες τὸ θηρίον, ὅ, τι ἦν, καὶ οὐκ ἔστι, καὶπερ ἔστι. (Beza 4th)

Revelation 17:8 in Beza's 1598 Greek New Testament

Revelation 17:8 footnote in Beza's 1598 Greek and Latin New Testament

See Also Revelation 17:8 Beza 1598 (Beza)

• 1604 (Beza Octavo 5th)

Elzevir

• 1624 (Elzevir)
• 1633 (Elzevir)
• 1641 (Elzevir)

Scholz

• 1841 (Scholz)

Scrivener

• 1894 τὸ θηρίον, ὃ εἶδες, ἦν, Καὶ οὐκ ἔστι, Καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, Καὶ εἰς ἀπώλειαν ὑπάγειν· Καὶ θαυμάσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὰ ὀνόματα ἐπὶ τὸ βιβλίον τῆς ζωῆς, ἀπὸ καταβολῆς κόσμου, βλεπόντες τὸ θηρίον ὅ, τι ἦν, Καὶ οὐκ ἔστι, καὶπερ ἔστιν. (F. H. A. Scrivener , The New Testament in the Original Greek according to the Text followed in the Authorised Version - Cambridge University Press).

Other Greek

• 1857 (Tregelles' Greek New Testament)
• ὁ θηρίον ὅς ὁράω εἰμί καί οὐ εἰμί καί μέλλω ἀναβαίνω ἐκ ὁ ἄβυσσος καί εἰς ἀπώλεια ὑπάγω καί θαυμάζω ὁ κατοικέω ἐπί ὁ γῆ ὅς οὐ γράφω ὁ ὄνομα ἐπί ὁ βιβλίον ὁ ζωή ἀπό καταβολή κόσμος βλέπω ὁ θηρίον ὅτι εἰμί καί οὐ εἰμί καί πάρειμι (Tischendorf 8th Ed.)
• 1881 τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ πάρεσται. (Westcott & Hort)
• 1904 Τὸ θηρίον ὃ εἶδες, ἦν καὶ οὐκ ἔστι, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγειν· καὶ θαυμάσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν, καὶ οὐκ ἔστι καὶ παρέσται. (Greek orthodox Church)
• 1904 τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται. (Nestle)

Anglo Saxon Translations

• 1000 (Anglo-Saxon Gospels Manuscript 140, Corpus Christi College by Aelfric)

• 1200 (Anglo-Saxon Gospels Hatton Manuscript 38, Bodleian Library by unknown author)

English Translations

• 1380 (Wyclif's Bible by John Wycliffe)

• 1395 The beeste which thou seist, was, and is not; and sche schal stie fro depnesse, and sche schal go `in to perisching. And men dwellinge in erthe schulen wondre, whos names ben not writun in the book of lijf fro the makinge of the world, seynge the beeste, that was, and is not. (Wyclif's Bible by John Wycliffe)

• 1534 The best that thou seest was and is not and shall ascende out of the bottomlesse pytt and shall goo into perdicion and they that dwell on the erth shall wondre (whose names are not wrytten in the boke of lyfe from ye begynnynge of the worlde) when they beholde the best that was and ys nott. (Tyndale Bible by William Tyndale)

• 1535 The beest that thou seest, was, and is not, and shall ascende out of the bottomlesse pytt, and shal go in to perdicion, and they that dwell on the earth shal wondre (whose names are not wrytten in the boke of life from the begynnynge of the worlde) when they beholde the beest that was, and is not. (Coverdale Bible)

• 1539 (Great Bible First Edition - Miles Coverdale)

• 1540 The beast that thon seest, was, and is not, and shall ascende out of the bottomlesse pyt, and shall go into perdicion, & they that dwel on the erth shall wondre (whose names are not written in the boke of lyfe from the begynnynge of the worlde) when they behold the beast that was and is not. (Great Bible Second Edition - Miles Coverdale)

• 1549 The beaste that thou seest, was, & is not, & shal ascende out of the bottomlesse pyt, & shal go into perdition, and they that dwel on the earth, shal wondre (whose names are not wrytten in the boke of lyfe from the beginninge of the worlde) when they beholde the beaste that was, and is not. (Matthew's Bible - John Rogers)

• 1557 (Geneva 1557)

Revelation 17:8 in the Geneva Bible of 1560

• 1560 (Geneva Bible) First Edition

• 1568 The beast that thou seest, was, and is not, and shall ascende out of the bottomlesse pyt, and shall go into perdition, and they that dwell on the earth shall wonder (whose names are not written in the booke of lyfe from the begynnyng of the world) when they beholde the beast that was, and is not, and yet is. (Bishop's Bible First Edition

• 1582 (Rheims 1582)

• 1587 The beast that thou hast seene, was, and is not, and shall ascend out of the bottomles pit, and shall goe into perdition, and they that dwell on the earth, shall wonder (whose names are not written in the booke of life from the foundation of ye world) when they behold the beast that was, and is not, and yet is. (Geneva Bible) by William Whittingham

Revelation 17:8 in the Geneva Bible of 1599

• 1599 (Geneva Bible) by William Whittingham

Revelation 17:8 in the KJV of 1611

• 1611 The beast that thou sawest, was, and is not, and shall ascend out of the bottomlesse pit, and goe into perdition, and they that dwell on the earth shall wonder, (whose names were not written in the booke of life from the foundation of the world) when they behold the beast that was, and is not, and yet is. (King James Version)

• 1729 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, whose names were not written in the book of life from the foundation of the world, shall wonder when they behold the beast that was, and is not, but shall be. (Mace New Testament)

• 1745 The wild beast that thou sawest was, and is not; and shall ascend out of the abyss, and goes into perdition: and they that dwell on the earth shall wonder, whose names 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 shall come, (Mr. Whiston's Primitive New Testament)

• 1762 (King James Version)

• 1769 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 names 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 yet is. (King James Version - Benjamin Blayney)

• 1770 The beast, which thou sawest, was, and is not; but will rise out of the abyss, and go into perdition: and they that dwell on the earth (whose names are not written on the book of life from the foundation of the world) shall wonder, when they behold the beast that was, and is not, and yet is to be. (Worsley Version by John Worsley)

• 1790 The wild beast which 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, (whose names are not written in the book of life from the foundation of the world) shall wonder when they behold the wild beast, that he was, and is not, and yet will be. (Wesley Version by John Wesley)

• 1795 The beast which thou seest was, and is not; and shall come up out of the abyss [of hell], and shall go into perdition: and the dwellers upon earth will wonder, (whose names are not written in the book of life from the foundation of the world,) when they shall see the beast which was, and is not, though he is. (A Translation of the New Testament from the Original Greek by Thomas Haweis)

• 1833 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 names 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 yet is. (Webster Version - by Noah Webster)

• 1835 The beast which you saw, was, and is not; and he will ascend out of the bottomless pit, and go to destruction; and the inhabitants of the earth (whose names are not written in the book of life, from the foundation of the world) shall wonder, seeing the beast who was, and is not, yet shall be. (Living Oracles by Alexander Campbell)

• 1849 The beast of prey which thou seest, was, and is not; and will ascend from the abyss, and go into perdition: and they who dwell on the earth will admire, they whose name is not written in the book of life from the foundations of the world, while they see the beast of prey, who was, and is not, and draweth nigh. (Etheridge Translation by John Etheridge)

• 1850 (King James Version by Committee)

• 1851 (Murdock Translation)

• 1855 Calvin Bible by the Calvin Translation Society

• 1858 The beast which you saw was and is not, and is about to come up from the abyss, and goes to destruction; and those who live on the earth, whose names are not written in the book of life from the foundation of the world, will wonder, when they see the beast that he was and is not and is to come. (The New Testament Translated from the Original Greek by Leicester Sawyer)

• 1865 The wild-beast which thou sawest, was, and not is, and is about to come up out of the abyss, and into destruction to go; and will wonder those dwelling on the earth, of whom not has been written the names on the scroll of the life from a casting down of a world, beholding the wildbeast because he was, and not is, and will be present. (The Emphatic Diaglott by Benjamin Wilson)

• 1865 The beast that thou sawest was, and is not, and is to come up out of the abyss, and to go into perdition; and they will wonder who dwell on the earth, whose names are not written in the book of life from the foundation of the world, seeing the beast, that he was, and is not, and shall come. (The New Testament of Our Lord and Savior Jesus Christ 1865 by American Bible Union)

• 1869 The beast which thou sawest, was, and is not, and is to come up out of the abyss, and goeth into perdition; and they that dwell on the earth, whose names have not been written in the book of life from the foundation of the world, will wonder, when they see the beast, that he was, and is not, and yet will come. (Noyes Translation by George Noyes)

• 1873 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 names 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 yet is. (King James Version) by Frederick Scrivener)

• 1885 The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, [they] whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come. (Revised Version also called English Revised Version - Charles Ellicott editor)

• 1890 The beast which thou sawest was, and is not, and is about to come up out of the abyss and go into destruction: and they who dwell on the earth, whose names are not written from the founding of the world in the book of life, shall wonder, seeing the beast, that it was, and is not, and shall be present. (Darby Version 1890 by John Darby)

• 1898 `The beast that thou didst see: it was, and it is not; and it is about to come up out of the abyss, and to go away to destruction, and wonder shall those dwelling upon the earth, whose names have not been written upon the scroll of the life from the foundation of the world, beholding the beast that was, and is not, although it is. (Young's Literal Translation by Robert Young)

• 1901 The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, `they' whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come. (American Standard Version - Philip Schaff)

• 1902 The wild–beast which thou sawest, was, and is not, and is about to come up out of the abyss, and into, destruction, goeth away. And they who are dwelling upon the earth whose name is not written upon the book of life from the foundation of the world, will be astonished, when they see the wild–beast, because it was, and is not, and shall be present. (The Emphasised Bible Rotherham Version)

• 1902 The beast which you saw was, and is not; and is about to come up out of the abyss, and go into perdition: and those dwelling upon the earth, whose name has not been written in the book of life from the foundation of the world, will be astonished, seeing the beast, because he was, and is not, and will be. (Translation of the New Testament from the Original Greek by William Godbey)

• 1904 The beast which you saw was, and is not, and is about to come up out of the abyss, and to go into perdition. And those who dwell on the earth shall wonder, whose names have not been written in the book of life from the founding of the world, when they behold the beast, that he was, and is not, and shall come. (The New Testament: Revised and Translated by Adolphus Worrell)

• 1904 The Beast that you saw was, but is not, and is about to rise out of the bottomless pit, and is on its way to destruction. Those who are living on earth will be amazed—those whose names have not been written in the Book of Life from the foundation of the world—when they see that the Beast was, but is not, and yet will come.' (Twentieth Century New Testament by Ernest Malan and Mary Higgs)

• 1911 (Syrus Scofield)

• 1912 (Weymouth New Testament)

• 1918 The beast that you saw, was, and is not, and will come out of the abyss, and go to perdition; and those who dwell on the earth, whose names were not written in the book of life from the foundation of the world, will wonder, when they see the beast that was, and is not, though he is yet present. (The New Testament Translated from the Sinaitic Manuscript by Henry Anderson)

• 1923 (Edgar Goodspeed)

• 1982 (New King James Version)

• 1984 (New International Version)

• 1995 (New American Standard Bible) (©1995)

• 1999 (American King James Version)AKJV

• 2005 (Today’s New International Version)

• (BBE)
• (Holman Christian Standard Bible)
• (21st Century King James Version)
• (Common English Bible)
• (GOD’S WORD Translation)
• (Contemporary English Version)
• (New Living Translation)
• (Amplified Bible)
• (The Message)
• (New International Reader's Version)
• (Wycliffe New Testament)

Foreign Language Versions

Arabic

• الوحش الذي رأيت كان وليس الآن وهو عتيد ان يصعد من الهاوية ويمضي الى الهلاك. وسيتعجب الساكنون على الارض الذين ليست اسماؤهم مكتوبة في سفر الحياة منذ تأسيس العالم حينما يرون الوحش انه كان وليس الآن مع انه كائن. (Arabic Smith & Van Dyke)

Aramaic

• ܚܝܘܬܐ ܕܚܙܝܬ ܐܝܬܝܗ ܗܘܬ ܘܠܝܬܝܗ ܥܬܝܕܐ ܕܬܤܩ ܡܢ ܝܡܐ ܘܠܐܒܕܢܐ ܐܙܠܐ ܘܢܬܕܡܪܘܢ ܥܡܪܝ ܥܠ ܐܪܥܐ ܗܢܘܢ ܕܠܐ ܟܬܝܒܝܢ ܫܡܗܝܗܘܢ ܒܤܦܪܐ ܕܚܝܐ ܡܢ ܬܪܡܝܬܗ ܕܥܠܡܐ ܕܚܙܝܢ ܚܝܘܬܐ ܕܐܝܬܝܗ ܗܘܬ ܘܠܝܬܝܗ ܘܩܪܒܬ (Aramaic Peshitta)

Basque

• Ikussi vkan duán bestiá, içan duc, eta eztuc guehiagoric: eta igaiteco duc abysmetic, eta perditionetara ioaiteco: eta miretsiren dié lurreco habitantéc (ceinén icenac ezpaitirade scribatuac vicitzeco liburuän munduaren hatseandanic) dacussatenean bestiá, cein baitzén, eta ezpaita, eta alabaina baita.

Bulgarian

• 1940 Звярът, който си видял, беше, но го няма; обаче, скоро ще възлезе из бездната и ще отиде в погибел. И земните жители, всеки, чието име не е написано в книгата на живота от създанието на света, ще се зачудят, когато видят, че звярът беше и го няма, но пак ще дойде. (Bulgarian Bible)

Chinese

• 1 你 所 看 见 的 兽 ， 先 前 有 ， 如 今 没 有 ， 将 要 从 无 底 坑 里 上 来 ， 又 要 归 於 沉 沦 。 凡 住 在 地 上 、 名 字 从 创 世 以 来 没 有 记 在 生 命 册 上 的 ， 见 先 前 有 、 如 今 没 有 、 以 後 再 有 的 兽 ， 就 必 希 奇 。 (Chinese Union Version (Simplified))

• 1 你 所 看 見 的 獸 ， 先 前 有 ， 如 今 沒 有 ， 將 要 從 無 底 坑 裡 上 來 ， 又 要 歸 於 沉 淪 。 凡 住 在 地 上 、 名 字 從 創 世 以 來 沒 有 記 在 生 命 冊 上 的 ， 見 先 前 有 、 如 今 沒 有 、 以 後 再 有 的 獸 ， 就 必 希 奇 。 (Chinese Union Version (Traditional))

French

• La bête que tu as vue était, et n'est pas, et va monter de l'abîme et aller à la perdition; et ceux qui habitent sur la terre, dont les noms ne sont pas écrits dès la fondation du monde au livre de vie, s'étonneront, en voyant la bête, -qu'elle était, et qu'elle n'est pas, et qu'elle sera présente. (French Darby)

• 1744 La bête que tu as vue, a été, et n'est plus, mais elle doit monter de l'abîme, et puis être détruite; et les habitants de la terre, dont les noms ne sont point écrits au Livre de vie dès la fondation du monde, s'étonneront voyant la bête qui était, qui n'est plus, et qui toutefois est. (Martin 1744)

• 1744 La bête que tu as vue, a été et n'est plus; elle doit monter de l'abîme, et s'en aller en perdition; et les habitants de la terre, dont les noms ne sont pas écrits dans le livre de vie, dès la création du monde, s'étonneront en voyant la bête, car elle était, et elle n'est plus, bien qu'elle soit. (Ostervald 1744)

German

• 1545 Das Tier, das du gesehen hast, ist gewesen und ist nicht und wird wiederkommen aus dem Abgrund und wird fahren in die Verdammnis, und werden sich verwundern, die auf Erden wohnen (deren Namen nicht geschrieben stehen in dem Buch des Lebens von Anfang der Welt), wenn sie sehen das Tier, daß es gewesen ist und nicht ist, wiewohl es doch ist. (Luther 1545)

• 1871 Das Tier, welches du sahest, war und ist nicht und wird aus dem Abgrund heraufsteigen (O. steht im Begriff… heraufzusteigen) und ins Verderben gehen; und die auf der Erde wohnen, deren Namen nicht in dem Buche des Lebens geschrieben sind von Grundlegung der Welt an, werden sich verwundern, wenn sie das Tier sehen, daß es war und nicht ist und da sein (O. kommen) wird. (Elberfelder 1871)

• 1912 Das Tier, das du gesehen hast, ist gewesen und ist nicht und wird wiederkommen aus dem Abgrund und wird fahren in die Verdammnis, und es werden sich verwundern, die auf Erden wohnen, deren Namen nicht geschrieben stehen in dem Buch des Lebens von Anfang der Welt, wenn sie sehen das Tier, daß es gewesen ist und nicht ist und dasein wird. (Luther 1912)

Italian

• 1649 La bestia che tu hai veduta, era, e non è più; e salirà dell’abisso, e poi andrà in perdizione; e gli abitanti della terra, i cui nomi non sono scritti nel libro della vita, fin dalla fondazione del mondo, si maraviglieranno, veggendo la bestia che era, e non è, e pure è. (Giovanni Diodati Bible 1649)

• 1927 La bestia che hai veduta era, e non è, e deve salire dall’abisso e andare in perdizione. E quelli che abitano sulla terra i cui nomi non sono stati scritti nel libro della vita fin dalla fondazione del mondo, si maraviglieranno vedendo che la bestia era, e non è, e verrà di nuovo. (Riveduta Bible 1927)

Japanese

• 1928 (Naoji Nagai)

Latin

• bestiam quam vidisti fuit et non est et ascensura est de abysso et in interitum ibit et mirabuntur inhabitantes terram quorum non sunt scripta nomina in libro vitae a constitutione mundi videntes bestiam quia erat et non est Latin Vulgate

• 1527 (Erasmus 1527)

• 1527 (Erasmus Vulgate 1527)

• 1598 bestia quam vidisti, fuit, & nõ est: & ascensura est ex abysso, & in exitium abitura: & mirabuntur incolæ terræ, quorũ nomina scripta non sunt libro vitæ à iacto mundi fundamento) cernentes bestiam qu habitantes terram quorum non sunt scripta nomina in libro vitae a constitutione mundi videntes bestiam quæ erat, & non est, & tamen est. (Beza 1598)

Pidgin

• 1996 (Pidgin King Jems)

Romainian

• 2010 Fiara, pe care ai văzut -o, era, şi nu mai este. Ea are să se ridice din Adînc, şi are să se ducă la perzare. Şi locuitorii pămîntului, ale căror nume n'au fost scrise dela întemeierea lumii în cartea vieţii, se vor mira cînd vor vedea că fiara era, nu mai este, şi va veni. - (Biblia Traducerea Fidela în limba româna)

Russian

• 1876 Зверь, которого ты видел, был, и нет его, и выйдет из бездны, и пойдет в погибель; и удивятся те из живущих на земле, имена которых не вписаны в книгу жизни от начала мира, видя, что зверь был, и нет его, и явится. Russian Synodal Version

Phonetically:

Spanish

• La bestia que has visto, fué, y no es; y ha de subir del abismo, y ha de ir á perdición: y los moradores de la tierra, cuyos nombres no están escritos en el libro de la vida desde la fundación del mundo, se maravillarán viendo la bestia que era y no es, a (RVG Spanish)

Swedish

• 1917 Vilddjuret som du har sett, det har varit, och är icke mer; men det skall stiga upp ur avgrunden, och det går sedan i fördärvet. Och de av jordens inbyggare, vilkas namn icke från världens begynnelse äro skrivna i livets bok, skola förundra sig, när de få se vilddjuret som har varit, och icke mer är, men dock skall komma. -- (Swedish - Svenska 1917)

Tagalog

• 1905 At ang hayop na nakita mo ay naging siya, at wala na; at malapit ng umahon sa kalaliman, at patungo sa kapahamakan. At silang mga nananahan sa lupa ay manggigilalas na ang kanilang pangalan ay hindi nakasulat sa aklat ng buhay mula nang itatag ang sanglibutan, pagkakita nila sa hayop, kung paano naging siya at wala na, at darating. (Ang Dating Biblia 1905)

Tok Pisin

• 1996 (Tok Pisin King Jems)

Vietnamese

• 1934 Con thú ngươi đã thấy, trước có, mà bây giờ không còn nữa; nó sẽ từ dưới vực lên và đi đến, chốn hư mất; những dân sự trên đất, là những kẻ không có tên ghi trong sách sự sống từ khi sáng thế, thấy con thú thì đều lấy làm lạ, vì nó trước có, nay không có nữa, mà sau sẽ hiện đến. (VIET)

See Also

• Revelation 17:8 "the beast that was, and is not, and YET IS" by Will Kinney

External Links

• “And yet is” or “And shall come” in Revelation 17:8? by KJV Today
• "the beast that was, and is not, and YET IS" by Will Kinney

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List of New Testament Papyri

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 ·

List of New Testament minuscules

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 · 141 · 142 · 143 · 144 · 145 · 146 · 147 · 148 · 149 · 150 · 151 · 152 · 153 · 154 · 155 · 156 · 157 · 158 · 159 · 160 · 161 · 162 · 163 · 164 · 165 · 166 · 167 · 168 · 169 · 170 · 171 · 172 · 173 · 174 · 175 · 176 · 177 · 178 · 179 · 180 · 181 · 182 · 183 · 184 · 185 · 186 · 187 · 188 · 189 · 190 · 191 · 192 · 193 · 194 · 195 · 196 · 197 · 198 · 199 · 200 · 201 · 202 · 203 · 204 · 205 · 206 · 207 · 208 · 209 · 210 · 211 · 212 · 213 · 214 · 215 · 216 · 217 · 218 · 219 · 220 · 221 · 222 · 223 · 224 · 225 · 226 · 227 · 228 · 229 · 230 · 231 · 232 · 233 · 234 · 235 · 236 · 237 · 238 · 239 · 240 · 241 · 242 · 243 · 244 · 245 · 246 · 247 · 248 · 249 · 250 · 251 · 252 · 253 · 254 · 255 · 256 · 257 · 258 · 259 · 260 · 261 · 262 · 263 · 264 · 265 · 266 · 267 · 268 · 269 · 270 · 271 · 272 · 273 · 274 · 275 · 276 · 277 · 278 · 279 · 280 · 281 · 282 · 283 · 284 · 285 · 286 · 287 · 288 · 289 · 290 · 291 · 292 · 293 · 294 · 295 · 296 · 297 · 298 · 299 · 300 · 301 · 302 · 303 · 304 · 305 · 306 · 307 · 308 · 309 · 310 · 311 · 312 · 313 · 314 · 315 · 316 · 317 · 318 · 319 · 320 · 321 · 322 · 323 · 324 · 325 · 326 · 327 · 328 · 329 · 330 · 331 · 332 · 333 · 334 · 335 · 336 · 337 · 338 · 339 · 340 · 341 · 342 · 343 · 344 · 345 · 346 · 347 · 348 · 349 · 350 · 351 · 352 · 353 · 354 · 355 · 356 · 357 · 358 · 359 · 360 · 361 · 362 · 363 · 364 · 365 · 366 · 367 · 368 · 369 · 370 · 371 · 372 · 373 · 374 · 375 · 376 · 377 · 378 · 379 · 380 · 381 · 382 · 383 · 384 · 385 · 386 · 387 · 388 · 389 · 390 · 391 · 392 · 393 · 394 · 395 · 396 · 397 · 398 · 399 · 400 · 401 · 402 · 403 · 404 · 405 · 406 · 407 · 408 · 409 · 410 · 411 · 412 · 413 · 414 · 415 · 416 · 417 · 418 · 419 · 420 · 421 · 422 · 423 · 424 · 425 · 426 · 427 · 428 · 429 · 430 · 431 · 432 · 433 · 434 · 435 · 436 · 437 · 438 · 439 · 440 · 441 · 442 · 443 · 444 · 445 · 446 · 447 · 448 · 449 · 450 · 451 · 452 · 453 · 454 · 455 · 456 · 457 · 458 · 459 · 460 · 461 · 462 · 463 · 464 · 465 · 466 · 467 · 468 · 469 · 470 · 471 · 472 · 473 · 474 · 475 · 476 · 477 · 478 · 479 · 480 · 481 · 482 · 483 · 484 · 485 · 486 · 487 · 488 · 489 · 490 · 491 · 492 · 493 · 494 · 495 · 496 · 497 · 498 · 499 · 500 · 501 · 502 · 503 · 504 · 505 · 506 · 507 · 543 · 544 · 565 · 566 · 579 · 585 · 614 · 639 · 653 · 654 · 655 · 656 · 657 · 658 · 659 · 660 · 661 · 669 · 676 · 685 · 700 · 798 · 823 · 824 · 825 · 826 · 827 · 828 · 829 · 830 · 831 · 876 · 891 · 892 · 893 · 1071 · 1143 · 1152 · 1241 · 1253 · 1423 · 1424 · 1432 · 1582 · 1739 · 1780 · 1813 · 1834 · 2050 · 2053 · 2059 · 2060 · 2061 · 2062 · 2174 · 2268 · 2344 · 2423 · 2427 · 2437 · 2444 · 2445 · 2446 · 2460 · 2464 · 2491 · 2495 · 2612 · 2613 · 2614 · 2615 · 2616 · 2641 · 2754 · 2755 · 2756 · 2757 · 2766 · 2767 · 2768 · 2793 · 2802 · 2803 · 2804 · 2805 · 2806 · 2807 · 2808 · 2809 · 2810 · 2811 · 2812 · 2813 · 2814 · 2815 · 2816 · 2817 · 2818 · 2819 · 2820 · 2821 · 2855 · 2856 · 2857 · 2858 · 2859 · 2860 · 2861 · 2862 · 2863 · 2881 · 2882 · 2907 · 2965 ·

List of New Testament uncials

01 · 02 · 03 · 04 · 05 · 06 · 07 · 08 · 09 · 010 · 011 · 012 · 013 · 014 · 015 · 016 · 017 · 018 · 019 · 020 · 021 · 022 · 023 · 024 · 025 · 026 · 027 · 028 · 029 · 030 · 031 · 032 · 033 · 034 · 035 · 036 · 037 · 038 · 039 · 040 · 041 · 042 · 043 · 044 · 045 · 046 · 047 · 048 · 049 · 050 · 051 · 052 · 053 · 054 · 055 · 056 · 057 · 058 · 059 · 060 · 061 · 062 · 063 · 064 · 065 · 066 · 067 · 068 · 069 · 070 · 071 · 072 · 073 · 074 · 075 · 076 · 077 · 078 · 079 · 080 · 081 · 082 · 083 · 084 · 085 · 086 · 087 · 088 · 089 · 090 · 091 · 092 · 093 · 094 · 095 · 096 · 097 · 098 · 099 · 0100 · 0101 · 0102 · 0103 · 0104 · 0105 · 0106 · 0107 · 0108 · 0109 · 0110 · 0111 · 0112 · 0113 · 0114 · 0115 · 0116 · 0117 · 0118 · 0119 · 0120 · 0121 · 0122 · 0123 · 0124 · 0125 · 0126 · 0127 · 0128 · 0129 · 0130 · 0131 · 0132 · 0134 · 0135 · 0136 · 0137 · 0138 · 0139 · 0140 · 0141 · 0142 · 0143 · 0144 · 0145 · 0146 · 0147 · 0148 · 0149 · 0150 · 0151 · 0152 · 0153 · 0154 · 0155 · 0156 · 0157 · 0158 · 0159 · 0160 · 0161 · 0162 · 0163 · 0164 · 0165 · 0166 · 0167 · 0168 · 0169 · 0170 · 0171 · 0172 · 0173 · 0174 · 0175 · 0176 · 0177 · 0178 · 0179 · 0180 · 0181 · 0182 · 0183 · 0184 · 0185 · 0186 · 0187 · 0188 · 0189 · 0190 · 0191 · 0192 · 0193 · 0194 · 0195 · 0196 · 0197 · 0198 · 0199 · 0200 · 0201 · 0202 · 0203 · 0204 · 0205 · 0206 · 0207 · 0208 · 0209 · 0210 · 0211 · 0212 · 0213 · 0214 · 0215 · 0216 · 0217 · 0218 · 0219 · 0220 · 0221 · 0222 · 0223 · 0224 · 0225 · 0226 · 0227 · 0228 · 0229 · 0230 · 0231 · 0232 · 0234 · 0235 · 0236 · 0237 · 0238 · 0239 · 0240 · 0241 · 0242 · 0243 · 0244 · 0245 · 0246 · 0247 · 0248 · 0249 · 0250 · 0251 · 0252 · 0253 · 0254 · 0255 · 0256 · 0257 · 0258 · 0259 · 0260 · 0261 · 0262 · 0263 · 0264 · 0265 · 0266 · 0267 · 0268 · 0269 · 0270 · 0271 · 0272 · 0273 · 0274 · 0275 · 0276 · 0277 · 0278 · 0279 · 0280 · 0281 · 0282 · 0283 · 0284 · 0285 · 0286 · 0287 · 0288 · 0289 · 0290 · 0291 · 0292 · 0293 · 0294 · 0295 · 0296 · 0297 · 0298 · 0299 · 0300 · 0301 · 0302 · 0303 · 0304 · 0305 · 0306 · 0307 · 0308 · 0309 · 0310 · 0311 · 0312 · 0313 · 0314 · 0315 · 0316 · 0317 · 0318 · 0319 · 0320 · 0321 · 0322 · 0323 ·

List of New Testament lectionaries

1 · 2 · 3 · 4 · 5 · 6 · 7 · 8 · 9 · 10 · 11 · 12 · 13 · 14 · 15 · 16 · 17 · 18 · 19 · 20 · 21 · 22 · 23 · 24 · 25 · 25b · 26 · 27 · 28 · 29 · 30 · 31 · 32 · 33 · 34 · 35 · 36 · 37 · 38 · 39 · 40 · 41 · 42 · 43 · 44 · 45 · 46 · 47 · 48 · 49 · 50 · 51 · 52 · 53 · 54 · 55 · 56 · 57 · 58 · 59 · 60 · 61 · 62 · 63 · 64 · 65 · 66 · 67 · 68 · 69 · 70 · 71 · 72 · 73 · 74 · 75 · 76 · 77 · 78 · 79 · 80 · 81 · 82 · 83 · 84 · 85 · 86 · 87 · 88 · 89 · 90 · 91 · 92 · 93 · 94 · 95 · 96 · 97 · 98 · 99 · 100 · 101 · 102 · 103 · 104 · 105 · 106 · 107 · 108 · 109 · 110 · 111 · 112 · 113 · 114 · 115 · 116 · 117 · 118 · 119 · 120 · 121 · 122 · 123 · 124 · 125 · 126 · 127 · 128 · 129 · 130 · 131 · 132 · 133 · 134 · 135 · 136 · 137 · 138 · 139 · 140 · 141 · 142 · 143 · 144 · 145 · 146 · 147 · 148 · 149 · 150 · 151 · 152 · 153 · 154 · 155 · 156 · 157 · 158 · 159 · 160 · 161 · 162 · 163 · 164 · 165 · 166 · 167 · 168 · 169 · 170 · 171 · 172 · 173 · 174 · 175 · 176 · 177 · 178 · 179 · 180 · 181 · 182 · 183 · 184 · 185 · 186 · 187 · 188 · 189 · 190 · 191 · 192 · 193 · 194 · 195 · 196 · 197 · 198 · 199 · 200 · 201 · 202 · 203 · 204 · 205 · 206a · 206b · 207 · 208 · 209 · 210 · 211 · 212 · 213 · 214 · 215 · 216 · 217 · 218 · 219 · 220 · 221 · 222 · 223 · 224 · 225 · 226 · 227 · 228 · 229 · 230 · 231 · 232 · 233 · 234 · 235 · 236 · 237 · 238 · 239 · 240 · 241 · 242 · 243 · 244 · 245 · 246 · 247 · 248 · 249 · 250 · 251 · 252 · 253 · 254 · 255 · 256 · 257 · 258 · 259 · 260 · 261 · 262 · 263 · 264 · 265 · 266 · 267 · 268 · 269 · 270 · 271 · 272 · 273 · 274 · 275 · 276 · 277 · 278 · 279 · 280 · 281 · 282 · 283 · 284 · 285 · 286 · 287 · 288 · 289 · 290 · 291 · 292 · 293 · 294 · 295 · 296 · 297 · 298 · 299 · 300 · 301 · 302 · 303 · 304 · 305 · 306 · 307 · 308 · 309 · 310 · 311 · 312 · 313 · 314 · 315 · 316 · 317 · 318 · 319 · 320 · 321 · 322 · 323 · 324 · 325 · 326 · 327 · 328 · 329 · 330 · 331 · 332 · 368 · 449 · 451 · 501 · 502 · 542 · 560 · 561 · 562 · 563 · 564 · 648 · 649 · 809 · 965 · 1033 · 1358 · 1386 · 1491 · 1423 · 1561 · 1575 · 1598 · 1599 · 1602 · 1604 · 1614 · 1619 · 1623 · 1637 · 1681 · 1682 · 1683 · 1684 · 1685 · 1686 · 1691 · 1813 · 1839 · 1965 · 1966 · 1967 · 2005 · 2137 · 2138 · 2139 · 2140 · 2141 · 2142 · 2143 · 2144 · 2145 · 2164 · 2208 · 2210 · 2211 · 2260 · 2261 · 2263 · 2264 · 2265 · 2266 · 2267 · 2276 · 2307 · 2321 · 2352 · 2404 · 2405 · 2406 · 2411 · 2412 ·