And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

And I saw one of his heads as though it had been smitten unto death; and his death-stroke was healed: and the whole earth wondered after the beast;

And I saw one of his heads as it were slain to death: and his death's wound was healed. And all the earth was in admiration after the beast.

and one of his heads was as slain to death, and his wound of death had been healed: and the whole earth wondered after the beast.

And I saw one of its heads as slain to death, and its deadly stroke was healed, and all the earth did wonder after the beast,

I saw that one of his heads seemed to have been mortally wounded; but his mortal wound was healed, and the whole world was amazed and followed him.

And I saw one of his heads as if it had been given a death-wound; and his death-wound was made well: and all the earth was wondering at the beast.

One of his heads looked like it had been wounded fatally. His fatal wound was healed, and the whole earth was amazed and followed the beast.

And I saw that one of its heads seemed to be slain unto death, but his deadly wound was healed. And the entire world was in wonder following the beast.

One of its heads seemed to me to have been mortally wounded, but its deadly wound had been healed. The whole earth followed the Beast, wondering;

And I saw one of his heads, as it were wounded to death - The phrase "wounded to death" means properly that it received a mortal wound, that is, the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that prevented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe further the nature of the wound. He says that "one of the heads" - that is, one of the seven heads - was thus wounded. In Revelation 17:9, he says that "the seven heads are seven mountains on which the woman sitteth." In Revelation 17:10, he says, "there are seven kings." And this would lead us to suppose that there were "seven" administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number "seven," as applied to the "heads," so far identified the power as to fix its location on the seven "hills" Revelation 17:9, in another respect also the number "seven" suggested forms of administration of dynasties, Revelation 17:10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the Book of Revelation. The use of the word "seven," and the explanation in Revelation 17:9, make it morally certain that Rome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, the papal power as such that is here referred to; for:
(a) the papal power is designated under the image of the second beast;
(b) the descriptions pertaining to the first beast are all applicable to a secular power and,
(c) there was no form of the papal spiritual dominion which would properly correspond with what is said in Revelation 17:10.
The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast - the papal power. The general idea here is, that a state of things would exist in regard to that power, at the time referred to, as if one of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending. The great point of difficulty relates to the particular application of this; to the facts in history that would correspond with the symbol.
On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. The main difficulty, so far as the interpretation proposed above is concerned, is, in the fact that "one" of the seven heads is referred to as wounded unto death; as if one-seventh part of the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that just one-seventh part of the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the number seven so used in the Scriptures as to denote a considerable portion - a portion quite material and important? And may not all that is intended here be, that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvelously healed? And was it not true that the Roman civil and secular power was so waning and decaying, that it might properly be represented as if one of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated:
(a) The general subject of the representation is the Roman power, as seen at first in its vigor and strength;
(b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound;
(c) then the wound was healed - this power was restored - by being brought into alliance with the papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence, Revelation 13:12.
Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty: it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a more particular application of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to the forms of administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following: kings, consuls, dictators, decemvirs, military tribunes, emperors. These seven forms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power - for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but the imperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and forever ceased if it had not been restored - the deadly wound being healed - by the influence of the papal power, giving Rome its former ascendency. See the notes at the close of Revelation 13:15.
And his deadly wound was healed - That is, as explained above, the waning Roman secular power was restored by its connection with the spiritual power - the papacy. This was:
(a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called the Roman domination far beyond what it would otherwise have been; and,
(b) this would be properly represented by just the symbol employed here - the fatal wound inflicted on the head, and the healing of that wound, or preventing what would naturally be the effects. On the fulfillment of this, see the notes on Revelation 13:15, at the close.
And all the world wondered after the beast - The word used here - θαυμαζω thaumazō - means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow (Robinson, Lexicon). In Revelation 13:4, it is said that the world "worshipped" the beast; and the general idea is, that the beast received such universal reverence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace "all the world."

And I saw one of his heads as it were wounded to death - This is the second and last place where the heads of the beast are mentioned with any description; and therefore the meaning here must be forms of government, as these were noticed last in the angel's double explanation. The head that was wounded to death can be no other than the seventh draconic head, which was the sixth head of the beast, viz., the imperial power; for "this head," as Bishop Newton observes, "was, as it were, wounded to death when the Roman empire was overturned by the northern nations, and an end was put to the very name of emperor in Momyllus Augustulus." It was so wounded that it was wholly improbable that it could ever rise again to considerable power, for the western empire came into the possession of several barbarous nations of independent interests.
And his deadly wound was healed - This was effected by Charlemagne, who with his successors assumed all the marks of the ancient emperors of the west, with the titles of Semper Augustus, Sacred Majesty, First Prince of the Christian World, Temporal Chief of the Christian People, and Rector or Temporal Chief of the Faithful in Germany; Mod. Universal History, vol. xxxii., p. 79. But it is said in Revelation 13:2 that the dragon gave the beast his power, δυναμιν, his armies or military strength; i.e., he employed all his imperial power in defense of the Latin empire, which supported the Latin Church. He also gave his seat, θρονον, literally his throne, to him: that is, his whole empire formed an integral part of the Latin empire, by its conversion to the Roman Catholic faith. He also gave him great authority. This is literally true of the Roman empire of Germany, which, by its great power and influence in the politics of Europe, extended the religion of the empire over the various states and monarchies of Europe, thus incorporating them as it were in one vast empire, by uniting them in one common faith.
And all the world wondered after the beast - Ὁλη ἡ γη· All the earth. As the original word signifies earth, and not world as in our translation, the Latin world, which is the earth of the beast, is here intended; and the meaning of the passage consequently is, that the whole body of the Roman Catholics were affected with great astonishment at the mighty sway of the Latin empire, considering it as a great and holy power.

(8) And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
(8) This is the other place that pertains to the description of the beast of Rome: that besides that natural dignity, and breadth of the Roman Empire, which was eluded to in the two former verses, there was added this also as miraculous, that one head was wounded as it were to death, and was healed again as from heaven, in the sight of all men. This head was Nero the Emperor, in whom the race of the Caesars fell from imperial dignity, and the government of the commonwealth was translated to others: in whose hands the Empire was so cured and recovered to health, as he seemed to all so much the more deeply rooted and grounded fast, than ever before. Hence follows those effects, which are next spoken of: First an admiration of certain power, as it were, sacred and divine, sustaining the Empire and governing it: Secondly, the obedience and submission of the whole earth, in this verse: Thirdly, the adoration of the dragon, and most wicked worshipping of devils confirmed by the Roman Emperors: Lastly, the adoration of the beast himself, who grew into so great estimation, as that both the name and worship of a God was given to him, (Revelation 13:4). Now there were two causes which brought in the minds of men this religion: the show of excellency, which brings with it reverence: and the show of power invincible, which brings fear. Who is like (say they) to the beast? Who shall be able to fight with him?

And I saw one of his heads,.... Not the Capitoline mountain, or the Capitol, the temple of Jupiter, built on that hill, which was burnt by lightning in the times of Titus, and magnificently rebuilt by Domitian, which was a thing past, and of no such moment as to be taken notice of here; nor anyone of the Roman emperors particularly, as Julius Caesar, at whose death the empire received a wound, upon its first erection in him, but was healed by the settlement of Augustus in it; nor Nero, at whose death the family of the Caesars ceased, when the empire was threatened with ruin in the following reigns, but was restored and reestablished in Vespasian, for these were before the times of John: but this is to be understood of the sixth head, or form of government, which obtained in the empire; namely, that of emperors, and of the destruction of Rome itself, the head of the empire, and which was built on seven mountains, designed by the seven heads of this beast: and this head was
as it were wounded to death; when the Roman empire was like a burning mountain cast into the sea; when Rome itself was taken, sacked, and burnt, more than once, particularly by Totilas; when Augustulus, the last of the emperors, was obliged to abdicate the throne; when Odoacer called himself, not emperor of Rome, but king of Italy, and retired from Rome to Ravenna; and when Adolphus, another Gothic king, thought to have changed the name of Rome, and given it that of Gothia: this seemed to be a deadly wound to Rome, to the empire and emperors.
And his deadly wound was healed; by the setting up of ten kingdoms in it, the kings of which gave them to the beast, to antichrist, the pope of Rome, and so the empire came to have an head again, a governor, though of another kind: some choose to understand this of the wound which antichrist received at the Reformation, by Luther, Calvin, and others, which has since been healing, Popery recovering itself again in some countries where it was driven out, and which, it is thought, will be entirely healed before his destruction:
and all the world wondered after the beast; which expresses the large extent of antichrist's dominion, which reached to all the Roman empire, Luke 2:1; yea, to all kindreds, tongues, and nations, Revelation 13:7; so that the universality the Papists boast of, as a note of the true church, is manifestly a mark of the beast, or of antichrist; and also the great esteem he is had in by his followers, who admire his power and authority, his grandeur, pomp, and riches, his signs and lying wonders, his pretended infallibility and holiness, his stock of merits and unwritten traditions, his skill to interpret Scripture, and his power to forgive sins, and the like: they went after him, obeyed him, embraced his doctrines, attended his religion and worship with wonder and amazement.

One of--literally, "from among."
wounded . . . healed--twice again repeated emphatically (Revelation 13:12, Revelation 13:14); compare Revelation 17:8, Revelation 17:11, "the beast that was, and is not, and shall ascend out of the bottomless pit" (compare Revelation 13:11); the Germanic empire, the seventh head (revived in the eighth), as yet future in John's time (Revelation 17:10). Contrast the change whereby Nebuchadnezzar, being humbled from his self-deifying pride, was converted from his beast-like form and character to MAN'S form and true position towards God; symbolized by his eagle wings being plucked, and himself made to stand upon his feet as a man (Daniel 7:4). Here, on the contrary, the beast's head is not changed into a human head, but receives a deadly wound, that is, the world kingdom which this head represents does not truly turn to God, but for a time its God-opposed character remains paralyzed ("as it were slain"; the very words marking the beast's outward resemblance to the Lamb, "as it were slain," see on Revelation 5:6. Compare also the second beast's resemblance to the Lamb, Revelation 13:11). Though seemingly slain (Greek for "wounded"), it remains the beast still, to rise again in another form (Revelation 13:11). The first six heads were heathenish, Egypt, Assyria, Babylon, Persia, Greece, Rome; the new seventh world power (the pagan German hordes pouring down on Christianized Rome), whereby Satan had hoped to stifle Christianity (Revelation 11:15-16), became itself Christianized (answering to the beast's, as it were, deadly wound: it was slain, and it is not, Revelation 17:11). Its ascent out of the bottomless pit answers to the healing of its deadly wound (Revelation 17:8). No essential change is noticed in Daniel as effected by Christianity upon the fourth kingdom; it remains essentially God-opposed to the last. The beast, healed of its temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Antichristian strength of hell (Revelation 13:3, Revelation 13:11-12, Revelation 13:14; Revelation 11:7; Revelation 17:8). Compare the seven evil spirits taken into the temporarily dispossessed, and the last state worse than the first, Matthew 12:43-45. A new and worse heathenism breaks in upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (compare Revelation 17:11); 2-Thessalonians 2:3; compare 2-Timothy 3:1-4, the very characteristics of old heathenism (Romans 1:29-32) [AUBERLEN]. More than one wound seems to me to be meant, for example, that under Constantine (when the pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image worship and the other papal errors were introduced into the Church; again, that at the Reformation, followed by the lethargic form of godliness without the power, and about to end in the last great apostasy, which I identify with the second beast (Revelation 13:11), Antichrist, the same seventh world power in another form.
wondered after--followed with wondering gaze.

I saw one of his heads as it were wounded to death. The Greek says "slain." This deadly wound of the head was a deadly wound of the beast itself. See Revelation 13:12. This wound was given by the sword; that is, by war. See Revelation 13:14. It is in Revelation 13:14 suggested that the beast was restored after the wound by the efforts of the second beast first named in Revelation 13:11. The symbolism implies that a mortal wound was inflicted on the power represented by the beast; that when it was dead, or about to perish, its power was restored by the arts of the second beast.
All the world wondered after the beast. Gave it their wonder and admiration.
They worshiped the dragon. In following after and obeying the beast they really gave worship to the dragon which had given the beast his power. Their worship was, however, directed to the beast itself.
Who is like unto the beast? This language implies giving the beast superhuman honors. Similar language is often used of God. See Exodus 15:11; Psalm 113:5; Isaiah 40:18. The dragon, cast down, receives worship through the beast.