TRV
Translation
King James Version
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.
Complete Jewish Bible
five have fallen, one is living now and the other is yet to come; and when he does come, he must remain only a little while.
Berean Standard Bible
There are also seven kings. Five have fallen, one is, and the other has not yet come; but when he does come, he must remain for only a little while.
American Standard Version
and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he cometh, he must continue a little while.
World English Bible Messianic
They are seven kings. Five have fallen, the one is, the other has not yet come. When he comes, he must continue a little while.
Geneva Bible (1599)
Fiue are fallen, and one is, and another is not yet come: and when he commeth, he must continue a short space.
Young's Literal Translation
and there are seven kings, the five did fall, and the one is, the other did not yet come, and when he may come, it behoveth him to remain a little time;
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In the KJVVerse 30,986 of 31,102
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Commentary on Revelation 17 verses 7–13
7 ¶ And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
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.
9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.
10 And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.
11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.
13 These have one mind, and shall give their power and strength unto the beast.
Here we have the mystery of this vision explained. The apostle wonders at the sight of this woman: the angel undertakes to open this vision to him, it being the key of the former visions; and he tells the apostle what was meant by the beast on which the woman sat; but it is so explained as still to need further explanation. 1. 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. It ascends out of the bottomless pit (idolatry and cruelty are the issue and product of hell), and it shall return thither and go into perdition. 2. This beast has seven heads, which have a double signification. (1.) Seven mountains - the seven hills on which Rome stands; and (2.) Seven kings - seven sorts of government. Rome was governed by kings, consuls, tribunes, decemviri, dictators, emperors who were pagan, and emperors who were Christian. Five of these were extinct when this prophecy was written; one was then in being, that is, the pagan emperor; and the other, that is, the Christian emperor, was yet to come, Rev 17:10. This beast, the papacy, makes an eighth governor, and sets up idolatry again. 3. This beast had ten horns; which are said to be ten kings which have as yet received no kingdoms; as yet, that is, as some, shall not rise up till the Roman empire be broken in pieces; or, as others, shall not rise up till near the end of antichrist's reign, and so shall reign but as it were one hour with her, but shall for that time be very unanimous and very zealous in that interest, and entirely devoted to it, divesting themselves of their prerogatives and revenues (things so dear to princes), out of an unaccountable fondness for the papacy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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Hippolytus of RomeAD 235
COMMENTARY ON DANIEL 2:4-5
For as the times are noted from the foundation of the world, and reckoned from Adam, they set clearly before us the matter with which our inquiry deals. For the first appearance of our Lord in the flesh took place in Bethlehem, under Augustus, in the year 5500; and He suffered in the thirty-third year. And 6,000 years must needs be accomplished, in order that the Sabbath may come, the rest, the holy day "on which God rested from all His works." For the Sabbath is the type and emblem of the future kingdom of the saints, when they "shall reign with Christ," when He comes from heaven, as John says in his Apocalypse: for "a day with the Lord is as a thousand years." Since, then, in six days God made all things, it follows that 6,000 years must be fulfilled. And they are not yet fulfilled, as John says: "five are fallen; one is," that is, the sixth; "the other is not yet come."
In mentioning the "other," moreover, he specifies the seventh, in which there is rest. But some one may be ready to say, How will you prove to me that the Saviour was born in the year 5500? Learn that easily, O man; for the things that took place of old in the wilderness, under Moses, in the case of the tabernacle, were constituted types and emblems of spiritual mysteries, in order that, when the truth came in Christ in these last days, you might be able to perceive that these things were fulfilled. For He says to him, "And thou shalt make the ark of imperishable wood, and shalt overlay it with pure gold within and without; and thou shalt make the length of it two cubits and a half, and the breadth thereof one cubit and a half, and a cubit and a half the height; " which measures, when summed up together, make five cubits and a half, so that the 5500 years might be signified thereby.
At that time, then, the Saviour appeared and showed His own body to the world, (born) of the Virgin, who was the "ark overlaid with pure gold," with the Word within and the Holy Spirit without; so that the truth is demonstrated, and the "ark" made manifest. From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be. And that the Saviour appeared in the world, bearing the imperishable ark, His own body, at a time which was the fifth and half, John declares: "Now it was the sixth hour," he says, intimating by that, one-half of the day. But a day with the Lord is 10000 years; and the half of that, therefore, is 500 years. For it was not meet that He should appear earlier, for the burden of the law still endured, nor yet when the sixth day was fulfilled (for the baptism is changed), but on the fifth and half, in order that in the remaining half time the gospel might be preached to the whole world, and that when the sixth day was completed He might end the present life.
Since, then, the Persians held the mastery for 330 years, and after them the Greeks, who were yet more glorious, held it for 300 years, of necessity the fourth beast, as being strong and mightier than all that were before it, will reign 500 years. When the times are fulfilled, and the ten horns spring from the beast in the last (times), then Antichrist will appear among them. When he makes war against the saints, and persecutes them, then may we expect the manifestation of the Lord from heaven.
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"And there are seven kings: five have fallen, and one is, and the other is not yet come; and when he is come, he will be for a short time." The time must be understood in which the written Apocalypse was published, since then reigned Caesar Domitian; but before him had been Titus his brother, and Vespasian, Otho, Vitellius, and Galba. These are the five who have fallen. One remains, under whom the Apocalypse was written-Domitian, to wit. "The other has not yet come," speaks of Nerva; "and when he is come, he will be for a short time," for he did not complete the period of two years.
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 17:9
As we have said frequently, in each member of a species the whole genus is indicated. Hence when we indicate what the whole beast is, there are the seven heads, and again the heads are called seven mountains and seven kings. That is to say, they are the entire reality of wicked people, which consists in the leaders as well as in kings and their subjects. It is called by the various names on account of the different actions by which it either exercises force or deceives by fraud. For whenever it creeps with smooth movements, it seizes people by the delights of sensual things. As we read in the Scripture, “Death has entered through our windows.” And I think that this can rightly be understood to refer to our fivefold senses: sight, hearing, smell, touch and taste. And for that reason, the Lord said to the Samaritan woman, “You have had five husbands, and he whom you now have is not your husband.” What there is called “husbands,” understand here as the “kings,” by whose governance, as we know, the basic realities of human life are guided and administered. And the beasts appear to have these things in common with us. And what is said there, “And he whom you now have is not your husband,” namely, that she was not living with a legitimate husband, that is, [she was living with] error, here is expressed in this way, “Five have fallen, one remains.” And when it says, “Another has not yet come,” he means that there remains outstanding another part of that same evil body that will succeed the generation that is passing away, and … it will similarly possess the same malignant spirit that we have noted consists in a sevenfold form. For it says that five have fallen, and that one still is, and that another is yet to come, and that makes seven in all.
Andreas of CaesareaAD 614
COMMENTARY ON THE APOCALYPSE 17:10
We think that the seven kings display the same idea [as the seven mountains], for the change of peoples in no way damages the identity of the notion, even though there the seven heads are shown in the form of a woman and the seven mountains in a neutral way. Here he showed seven kings. For often in the Scripture male names indifferently are given in the place of female names, and vice versa. For example, “Ephraim is a heifer made mad,” or again, “Ephraim is a dove having no heart.” According to the theologian, “There are three who witness to Christ, the blood and the water and the Spirit,” and according to Solomon, “There are three, the goat and the rooster and a king who is speaking publicly.” Therefore, through the seven heads he shows the cities after the manner of a woman, and through the seven mountains he depicts in neutral form seven majestic powers that at various times rise up over the rest of the earth, not by any geographical placement among the nations but because of their position of glory. And, as we said, we have interpreted the kings to be either those places made glorious by their royal prominence, or those kings who have ruled first in each of the aforementioned kingdoms, by periphrasis each standing for the entire kingdom—so, Nines for Assyria, Arbakes for Media, Nebuchanezzar for the Babylon, Cyrus for Persia, Alexander for Macedonia, Romulus for old Rome and Constantine for new Rome.
BedeAD 735
Commentary on Revelation
Five have fallen, one is, and the other has not yet come. When he described the fullness of worldly power in the number seven, whose final part, that is, the kingdom of the Antichrist, had not yet come, he consequently testifies that five kings have passed, the sixth is present, and the seventh is to come.
BedeAD 735
Commentary on Revelation
And when he comes, he must remain for a short time. Because the Lord looks upon both the proud and the weak, he mercifully says that the days which are particularly evil are shortened. Surely to both terrify the proud with the adversity of time, and to comfort the weak with its brevity.
OecumeniusAD 990
Commentary on Revelation
"And" he says "there are seven kings: five have fallen, one is, another has not yet come, and when he comes he must remain a little while." Appropriately he regards the kings as the heads; for the kings are the headship of Roman dominion. What then? He said that of all those who reigned in Rome, only seven were heads of the beast; since these seven are most of all the beast, that is, the Devil, they divided his head against the Christians, having stirred up persecutions against the Church; of whom the first is Nero, the second Domitian, then Trajan, Severus, after him Decius, Valerian, Diocletian; for these among those who reigned in Rome especially persecuted the Church, as Eusebius says in his Chronicles, of whom he says five of the seven fell by death: Nero, Domitian, Trajan, Severus, Decius; and the one remaining is Valerian.
The other says "he has not yet come yet", and that whenever he comes it is necessary that "he remain a little while." But another names Diocletian, after whom the reign over Rome ceased and transferred into the renowned city of the pious Constantine, Constantine himself having assumed the imperial power. And everything was reported very precisely to the evangelist, especially the matters concerning Diocletian, among which it is said also "and whenever he comes it is necessary that he remain a little while," saying "to remain" in reference to the persecution against the Christians; for although he reigned twenty years, having begun the last two with the persecution, he resigned the empire.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Revelation 17:10, part of the angel's explanation to John regarding the vision of the great harlot and the scarlet beast, unveils the symbolic meaning of the beast's seven heads as "seven kings." This verse provides a chronological snapshot of these oppressive earthly powers, noting that five have already fallen, one is currently reigning, and another is yet to come, whose dominion will be notably brief. It underscores the transient nature of all human authority in contrast to God's eternal sovereignty, revealing that even the most formidable adversaries of God's people operate within divinely appointed limits and timelines.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 17:10 is rich in Symbolism, a hallmark of apocalyptic literature. The "seven kings" are not literal individuals but represent successive empires or political powers, embodying the forces opposed to God throughout history. The number seven itself is highly symbolic, often denoting completeness or perfection in biblical numerology, suggesting a full, divinely ordained sequence of these powers. The phrase "five are fallen, and one is, and the other is not yet come" employs Prophetic Foreshortening and Chronological Sequencing to provide a divine perspective on history, anchoring the vision to a specific point in time while revealing past and future events. The description of the final king's reign as "a short space" utilizes Contrast, highlighting the finite nature of earthly power against the backdrop of God's eternal dominion. This verse, like much of Revelation, functions as Apocalyptic Literature, using vivid, often enigmatic imagery to convey spiritual truths about cosmic conflict, divine judgment, and ultimate victory, offering hope and warning to its audience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 17:10 profoundly illustrates God's absolute sovereignty over human history and the rise and fall of nations. It assures believers that even the most formidable and persecuting earthly powers are not beyond God's control; their existence, duration, and eventual demise are all within His divine plan. This truth provides immense comfort and calls for steadfast faith amidst tribulation, reminding us that no earthly kingdom, no matter how powerful or oppressive, can ultimately thwart God's purposes or stand against His eternal reign. The temporary nature of these "kings" contrasts sharply with the eternal kingdom of God, offering a powerful message of hope and perseverance.
REFLECTION AND APPLICATION
Revelation 17:10 offers a profound perspective for believers navigating a world often dominated by seemingly invincible powers and systems. It reminds us that every earthly authority, no matter how grand or oppressive, operates on a divine leash. The "five fallen" kings testify to God's past judgments, the "one is" affirms His present awareness, and the "one not yet come" with a "short space" assures us of His future control and the ultimate brevity of evil's reign. This understanding should cultivate a deep sense of peace and patience, knowing that history is not spiraling out of control but is meticulously unfolding according to God's sovereign will. It calls us to resist despair and to place our ultimate trust not in the stability of nations or the strength of human leaders, but in the unchanging, eternal King. Our hope is not in the rise or fall of earthly empires, but in the unshakable kingdom of God that is coming and is already present.
Questions for Reflection
FAQ
What do the "seven kings" in Revelation 17:10 represent?
Answer: The "seven kings" are widely understood as symbolic representations of successive world powers or empires that have historically opposed God and persecuted His people. While specific identifications vary among commentators (some point to Roman emperors, others to broader historical empires), the primary theological point is that these represent a complete, though finite, series of anti-God authorities. The angel's explanation in Revelation 17 clarifies that these heads also symbolize "seven mountains," which many interpret as a reference to Rome, known for its seven hills, thus connecting the political power to a specific geographical and historical context. The sequence "five are fallen, and one is, and the other is not yet come" indicates a specific point in time within this prophetic succession, highlighting God's precise knowledge and control over the flow of history.
CHRIST-CENTERED FULFILLMENT
Revelation 17:10, with its depiction of a succession of temporary earthly kings, finds its ultimate Christ-centered fulfillment in the eternal and supreme kingship of Jesus Christ. While the "seven kings" represent the transient nature of human power, often hostile to God, Christ is revealed as the "King of kings and Lord of lords" (Revelation 19:16). All earthly dominions, whether fallen, current, or yet to come, are ultimately subject to His divine authority. The "short space" of the final king's reign stands in stark contrast to Christ's unending kingdom, which "shall have no end" (Luke 1:33). Jesus, through His death and resurrection, has already triumphed over all principalities and powers (Colossians 2:15), demonstrating that the true power lies not in human might but in divine redemption. This verse, therefore, serves to magnify Christ's ultimate victory and the certainty of His coming reign, when all earthly opposition will be definitively crushed and "the kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever" (Revelation 11:15).