Behold
The word "Behold" is translated from the Greek "ἰδού" (idou), which is an imperative verb meaning "look" or "see." It is used to draw attention to something significant or to emphasize the importance of what follows. In the context of Revelation, it serves as a divine alert, urging readers to pay close attention to the unfolding events. This call to awareness is a reminder for Christians to remain vigilant and spiritually prepared for the trials and tribulations that are prophesied.

two woes are still to follow
The phrase "two woes are still to follow" indicates that the judgments are not yet complete, and further calamities are imminent. The use of "two woes" underscores the severity and continuation of God's judgment upon the earth. The Greek word for "follow" is "ἔρχομαι" (erchomai), meaning "to come" or "to arrive." This suggests an inevitable progression of events that are part of God's sovereign plan. Historically, these woes correspond to the sixth and seventh trumpet judgments, which bring even greater devastation. This serves as a sobering reminder of the reality of divine justice and the ultimate triumph of God's kingdom, encouraging believers to persevere in faith and hope.

(12) THE SIXTH TRUMPET--THE SECOND WOE TRUMPET.--The first point which will strike the reader is that the plague under this trumpet resembles the last, though it is one of much more aggravated nature. Again we have vast hosts, with the powers of the horse, the lion, and the viper, at command, but the destructive elements are increased, the multitudes are more numerous, the horses' heads grow lion-like. With the mouth breathing forth threatening and slaughter, as well as with the tail armed with deadly fangs, they can deal forth, not torment only, as in the last vision, but death itself, to a vast proportion of the human race. To aid in this new desolation new forces are released: the four angels bound near the Euphrates are loosed. The next point to notice is that, even more directly than before, we are reminded that the moral and spiritual aspect of these visions should claim our thought. The aim of the plague is to exhibit the death-working power of false thoughts, false customs, false beliefs, and to rouse men to forsake the false worships, worldliness, and self-indulgence into which they had fallen (Revelation 9:20-21). The Psalmist has told us that great plagues remain for the ungodly. Here, whatever special interpretations we may adopt, is an illustration of the Psalmist's words. The enemy against whom these foes are gathered is the great world lost in false thoughts, luxurious ways, dishonest customs; that world which in the very essential genius of its nature is hostile to goodness and the God of goodness. But the hosts which come against this sin-drowned world are not merely plagues, as famine and pestilence, they are plagues which are the results of the world-spirit, and are to a great extent, therefore, the creation of those who suffer. For there are evils which are loosed upon the world by the natural action of sin and sinful customs. As the evil spirit mingled for the first time in the plague of the fifth trumpet, so from all quarters (typified by the four angels) new powers of misery arise. Nor must another feature be overlooked: the historical basis of the Apocalypse is the past history of the chosen people; God's dealings with men always follow the same lines. The Apocalypse shows us the same principles working in higher levels and in wider arena. The Israel of God, the Church of Christ, with its grand opportunities, takes the place of the national Israel. Its advance is against the world, and the trumpets of war are sounded. Its progress is, like Israel's, at first a success; it gains its footing in the world, but the world-spirit which infects it is its worst and bitterest foe; it becomes timid, and seeks false alliances; it has its Hezekiahs, men of astonishing faith in hours of real peril, and of astonishing timidity in times of comparative safety, who can defy a real foe, but fall before a pretended ally, and who in mistaken friendliness lay the foundation of more terrible dangers (2Kings 20:12-19). The people who are victorious by faith at Jericho lay themselves open by their timid worldliness to the dangers of a Babylonish foe. The plague which falls on the spirit of worldliness does not spare the worldliness in the Church. he overthrow of corrupted systems bearing the Christian name is not a victory of the world over the Church, but of the Church over the world. He who mistakes the husk for the grain, and the shell for the kernel, will despair for Christianity when organisations disappear; but he who remembers that God is able to raise up even of the stones children to Abraham, will never be confounded; he knows the vision may linger, but it cannot come too late (Hebrews 2:3). With all this section the prophecy of Habakkuk should be compared, especially Revelation 1:6-11; Revelation 1:14-15; Revelation 2:1-14; Revelation 3:17-19. The history of Israel is in much the key to the history of the world. . . .