The Meaning of Revelation 17:8 Explained

Revelation 17:8

KJV: 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.

YLT: '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.

Darby: 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.

ASV: 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.

What does Revelation 17:8 Mean?

Verse Meaning

The beast, as we have already seen, is Antichrist ( Revelation 13:1-3). Here the angel referred to his resuscitation of a formerly dead nation (cf. Revelation 13:3; Revelation 13:12; Revelation 13:14). Ladd held that we should identify the beast itself with its heads, but this leads to a confusion of the figures. [1] Evidently this resuscitation will happen near the middle of the Tribulation. [2] The beast comes out of the abyss, the home of Satan ( Revelation 11:7) and the hold of his demons ( Revelation 9:1-2; Revelation 9:11), when he revives this nation. This suggests that Satan will give him supernatural powers when he does this. Finally Jesus Christ will destroy him forever ( Revelation 19:20).
The beast"s resuscitation of this nation will greatly impress earth-dwellers (i.e, unbelievers; cf. Revelation 13:3). They will conclude that he is a divine savior, but really he will be a demonic slaughterer. He will deceive everyone but the elect (i.e, believers; cf. Revelation 13:8; Matthew 24:24; Mark 13:22).

Context Summary

Revelation 17:1-18 - The Great World City Overthrown
This scarlet-attired woman is that miserable attempt made in every age to counterfeit the true Church of the living God. Man does not like the religion of the cross, of faith, of self-denial, and each age has witnessed some false system from which all these objectionable elements are eliminated. Surely a meretricious system has revealed itself successively in Babylon, Jerusalem, Rome, London, New York, and other great centers. Fashion smiles on it, wealth bedizens it, human power unites with it, and in every age it has been drunken with the blood of martyrs.
Between this miserable travesty of the Church and the Church herself there has been perpetual conflict. But the ultimate victory has always remained with the Lamb, and if only we side with Him, as the called, chosen, and faithful of Revelation 17:14, we also shall be more than conquerors. Human prestige and power shall not ultimately avail in the conflict against the all-conquering Savior. And finally the very world-powers shall turn against the apostate and adulterous Church, Revelation 17:16. Come out from her and be separate! [source]

Chapter Summary: Revelation 17

1  A woman arrayed in purple and scarlet, with a golden cup in her hand sits upon the beast;
5  which is great Babylon, the mother of all abominations
9  The interpretation of the seven heads;
12  and the ten horns
14  The victory of the Lamb
16  The punishment of the harlot

Greek Commentary for Revelation 17:8

Was and is not [ην και ουκ εστιν]
Imperfect and present of ειμι — eimi an apparent antithesis to ο ην και ο ων — ho ēn kai ho ōn of Revelation 1:4. This is a picture of the beast of Revelation 13:1. which the woman is riding, but no longer just the empire, but one of the emperors who died (ουκ εστιν — ouk estin is not). [source]
And is about to come up out of the abyss [και μελλει αναβαινειν εκ της αβυσσου]
That is, he is going to come to life again.And to go into perdition (και εις απωλειαν υπαγει — kai eis apōleian hupagei). So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν — hupagein Most interpreters see here an allusion to the “Nero redivivus ” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus.Shall wonder First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
And to go into perdition [και εις απωλειαν υπαγει]
So (and he goes into perdition) the best MSS. read rather than the infinitive υπαγειν — hupagein Most interpreters see here an allusion to the “Nero redivivus ” expectancy realized in Domitian, who was ruling when John wrote and who was called Nero redivivus. [source]
Shall wonder [ταυμαστησονται]
First future passive (deponent) of ταυμαζω — thaumazō with which compare εταυμαστη — ethaumasthē in Revelation 13:3. John had wondered Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details.When they behold Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
Whose name [ων ονομα]
Singular ονομα — onoma like πτωμα — ptōma in Revelation 11:8. See Revelation 13:8 for the same description of those who worship the beast, and see note for discussion of details. [source]
When they behold [βλεποντων]
Genitive plural of the present active participle of βλεπω — blepō agreeing with ων — hōn (genitive relative) rather than with οι κατοικουντες — hoi katoikountes (nominative just before ων — hōn).How that (οτι — hoti). “Namely that.”He was, and is not, and shall come Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
How that [οτι]
“Namely that.” [source]
He was, and is not, and shall come [ην και ουκ εστιν και παρεσται]
Repetition of what is in Revelation 17:7 with παρεσται — parestai (future of παρειμι — pareimi from which παρουσια — parousia comes) in place of μελλει — mellei “parody of the divine name” (Charles) in Revelation 1:4, Revelation 1:8; Revelation 4:8, “as the hellish antitype of Christ.” The Neronic Antichrist has also a παρουσια — parousia f0). [source]
To go into perdition [ὑπάγειν]
Some good texts read ὑπάγει , goeth. For the verb, see on John 6:21; see on John 8:21. [source]
In the book [ἐπί]
Lit., upon. [source]
From the foundation of the world []
In ordinary New Testament Greek these words would belong to are written. construe with the words immediately preceding. Compare Revelation 13:8, and Matthew 25:34. [source]
And yet is [καίπερ ἐστίν]
Read καὶ πάρεσται , and shall come. Lit., shall be present. [source]

Reverse Greek Commentary Search for Revelation 17:8

Luke 8:31 Into the abyss [εις την αβυσσον]
Rare old word common in lxx from α — a privative and βατς — bathūs (deep). So bottomless place (supply χωρα — chōra). The deep sea in Genesis 1:2; Genesis 7:11. The common receptacle of the dead in Romans 10:7 and especially the abode of demons as here and Revelation 9:1-11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. [source]
John 17:24 I will [τελω]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα — hina and the present active subjunctive of τεωρεω — theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου — katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
Ephesians 1:4 Before the foundation of the world [προ καταβολης κοσμου]
Old word from καταβαλλω — kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ — pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο — apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων — apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας — einai hēmās). Infinitive of purpose with the accusative of general reference (ημας — hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου — katenōpion autou f0). [source]
Philippians 4:3 Help these women [συνλαμβανου αυταις]
Present middle imperative of συνλαμβανω — sunlambanō to seize (Matthew 26:55), to conceive (Luke 1:24), then to take hold together with one (associative instrumental case), to help as here (Luke 5:7). “Take hold with them.” They laboured with me (συνητλησαν μοι — sunēthlēsan moi). First aorist active indicative of συνατλεω — sunathleō (for which see note on Phlippians 1:27) with associative instrumental case (μοι — moi). With Clement also There is no evidence that he was Clement of Rome as the name is common. In the book of life (εν βιβλωι ζωης — en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
Philippians 4:3 With Clement also [μετα και Κλημεντος]
There is no evidence that he was Clement of Rome as the name is common. In the book of life (εν βιβλωι ζωης — en biblōi zōēs). The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
Philippians 4:3 In the book of life [εν βιβλωι ζωης]
The only instance of this expression in the N.T. outside of the Apocalypse (Revelation 3:5; Revelation 13:8; Revelation 17:8, etc.). Hence real Christians in spite of their bickerings. [source]
Revelation 11:7 The beast [θηρίον]
Wild beast. See on Revelation 4:6. A different word from that wrongly translated beast, Revelation 4:6, Revelation 4:7; Revelation 5:6, etc. Compare Revelation 13:1; Revelation 17:8, and see Revelation href="/desk/?q=re+9:1&sr=1">Revelation 9:1. [source]
Revelation 11:7 The beast [το τηριον]
“The wild beast comes out of the abyss” of Revelation 9:1. He reappears in Revelation 13:1; Revelation 17:8. In Daniel 7:3 τηρια — thēria occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of Daniel 7:7; Matthew 24:15. Some see Nero redivivus.He shall make war with them (ποιησει μετ αυτων πολεμον — poiēsei met' autōn polemon). This same phrase occurs in Revelation 12:17 about the dragon‘s attack on the woman. It is more the picture of single combat (Revelation 2:16).He shall overcome them Future active of νικαω — nikaō The victory of the beast over the two witnesses is certain, as in Daniel 7:21.And kill them (και αποκτενει — kai apoktenei). Future active of αποκτεινω — apokteinō Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: “But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness.” [source]
Revelation 11:10 They that dwell upon the earth [οι κατοικουντες επι της γης]
Present active articular participle of κατοικεω — katoikeō “an Apocalyptic formula” (Swete) for the non-Christian world (Revelation 3:10; Revelation 6:10; Revelation 8:13; Revelation 13:8, Revelation 13:12, Revelation 13:14; Revelation 17:8). [source]
Revelation 13:1 Out of the sea [εκ της ταλασσης]
See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα — diadēmata) see Revelation 12:3, only ten here, not seven as there. [source]
Revelation 13:3 Wondered after the beast [εταυμαστη οπισω του τηριου]
First aorist passive (deponent) indicative of ταυμαζω — thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω — opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
Revelation 13:1 Upon the sand [επι την αμμον]
The accusative case as in Revelation 7:1; Revelation 8:3, etc. Αμμος — Ammos is an old word for sand, for innumerable multitude in Revelation 20:8.Out of the sea (εκ της ταλασσης — ek tēs thalassēs). See Revelation 11:7 for “the beast coming up out of the abyss.” The imagery comes from Daniel 7:3. See also Revelation 17:8. This “wild beast from the sea,” as in Daniel 7:17, Daniel 7:23, is a vast empire used in the interest of brute force. This beast, like the dragon (Revelation 12:3), has ten horns and seven heads, but the horns are crowned, not the heads. The Roman Empire seems to be meant here (Revelation 17:9, Revelation 17:12). On “diadems” (διαδηματα — diadēmata) see Revelation 12:3, only ten here, not seven as there.Names of blasphemy See Revelation 17:3 for this same phrase. The meaning is made plain by the blasphemous titles assumed by the Roman emperors in the first and second centuries, as shown by the inscriptions in Ephesus, which have τεος — theos constantly applied to them. [source]
Revelation 13:3 As though it had been smitten [ως εσπαγμενην]
Perfect passive participle of σπαζω — sphazō as in Revelation 5:6, accusative singular agreeing with μιαν — mian (one of the heads), object of ειδον — eidon understood, “as though slain” (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in Revelation 5:6.And his death-stroke was healed (και η πληγη αυτου ετεραπευτη — kai hē plēgē autou etherapeuthē). First aorist passive indicative of τεραπευω — therapeuō “The stroke of death” (that led to death). Apparently refers to the death of Nero in June 68 a.d. by his own hand. But after his death pretenders arose claiming to be Nero redivivus even as late as 89 (Tacitus, Hist. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in Revelation 17:10 the beast survives the loss of five heads. Here it is the death-stroke of one head, while in Revelation 13:12, Revelation 13:14 the beast himself receives a mortal wound.Wondered after the beast First aorist passive (deponent) indicative of ταυμαζω — thaumazō to wonder at, to admire, as in Revelation 17:8. For this pregnant use of οπισω — opisō see John 12:9; Acts 5:37; Acts 20:30; 1 Timothy 5:15. “All the earth wondered at and followed after the beast,” that is Antichrist as represented by Domitian as Nero redivivus. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem. [source]
Revelation 13:8 Whose [ουαυτου]
Redundant use of genitive ου — autou (his) with ων — hou (whose) as common in this book, and singular instead of plural παντες — hōn with antecedent ου γεγραπται — pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω — ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου — graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 13:8 In the book of life of the Lamb [του εσπαγμενου]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου — tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου — apo katabolēs kosmou). For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 17:11 And he goeth unto perdition [και εις απωλειαν υπαγει]
As in Revelation 17:8. “Domitian was assassinated (September 18, 96), after a terrible struggle with his murderers. The tyrant‘s end was a symbol of the end to which the Beast which he personated was hastening” (Swete). Cf. Revelation 19:11-21. [source]
Revelation 20:12 Another book which is the book of life [αλλο βιβλιον ο εστιν της ζωης]
This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Revelation 13:8 That hath been slain from the foundation of the world [απο καταβολης κοσμου]
For the phrase κοσμου — apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου — kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου — pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται — tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου — gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
Revelation 20:12 Books were opened [βιβλια ηνοιχτησαν]
First aorist passive of ανοιγω — anoigō Like Daniel 7:10. The record of each human being has been kept in God‘s books.Were judged (εκριτησαν — ekrithēsan). First aorist passive indicative of κρινω — krinō The sentence upon each rests upon written evidence.Another book which is the book of life This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Revelation 9:1 Fallen [πεπτωκοτα]
Perfect active participle of πιπτω — piptō already down. In Luke 10:18 note πεσοντα — pesonta (constative aorist active, like a flash of lightning) after ετεωρουν — etheōroun and in Revelation 7:2 note αναβαινοντα — anabainonta (present active and linear, coming up, picturing the process) after ειδον — eidon the pit of the abyss Αβυσσος — Abussos is an old adjective (alpha privative and βυτος — buthos depth, without depth), but η αβυσσος — hē abussos (supply χωρα — chōra place), the bottomless place. It occurs in Romans 10:7 for the common receptacle of the dead for Hades (Sheol), but in Luke 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. Πρεαρ — Phrear is an old word for well or cistern (Luke 14:5; John 4:11.) and it occurs in Revelation 9:1. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it. [source]

What do the individual words in Revelation 17:8 mean?

The beast that you saw was and not is is about to come up out of the Abyss into destruction go will wonder those dwelling on earth whose not are written - names in the book - of life from [the] foundation of [the] world seeing beast which and yet will be
Τὸ θηρίον εἶδες ἦν καὶ οὐκ ἔστιν μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου εἰς ἀπώλειαν ὑπάγει θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ γῆς ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου βλεπόντων θηρίον ὅτι καὶ παρέσται

θηρίον  beast 
Parse: Noun, Nominative Neuter Singular
Root: θηρίον  
Sense: an animal.
  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
εἶδες  you  saw 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
μέλλει  is  about 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μέλλω  
Sense: to be about.
ἀναβαίνειν  to  come  up 
Parse: Verb, Present Infinitive Active
Root: ἀναβαίνω  
Sense: ascend.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
ἀβύσσου  Abyss 
Parse: Noun, Genitive Feminine Singular
Root: ἄβυσσος  
Sense: bottomless.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἀπώλειαν  destruction 
Parse: Noun, Accusative Feminine Singular
Root: ἀπώλεια  
Sense: destroying, utter destruction.
ὑπάγει  go 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ὑπάγω  
Sense: to lead under, bring under.
θαυμασθήσονται  will  wonder 
Parse: Verb, Future Indicative Passive, 3rd Person Plural
Root: ἐκθαυμάζω 
Sense: to wonder, wonder at, marvel.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
κατοικοῦντες  dwelling 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: κατοικέω 
Sense: to dwell, settle.
γῆς  earth 
Parse: Noun, Genitive Feminine Singular
Root: γῆ  
Sense: arable land.
ὧν  whose 
Parse: Personal / Relative Pronoun, Genitive Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
γέγραπται  are  written 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
τὸ  - 
Parse: Article, Nominative Neuter Singular
Root:  
Sense: this, that, these, etc.
ὄνομα  names 
Parse: Noun, Nominative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
βιβλίον  book 
Parse: Noun, Accusative Neuter Singular
Root: βιβλίον  
Sense: a small book, a scroll, a written document.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
καταβολῆς  [the]  foundation 
Parse: Noun, Genitive Feminine Singular
Root: καταβολή  
Sense: a throwing or laying down.
κόσμου  of  [the]  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
βλεπόντων  seeing 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: βλέπω  
Sense: to see, discern, of the bodily eye.
θηρίον  beast 
Parse: Noun, Accusative Neuter Singular
Root: θηρίον  
Sense: an animal.
καὶ  and  yet 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
παρέσται  will  be 
Parse: Verb, Future Indicative Middle, 3rd Person Singular
Root: πάρειμι  
Sense: to be by, be at hand, to have arrived, to be present.