ΔΝ A 3 , 12. καὶ τὴν ἐξουσίαν
9 θϐ, λ A ws (WEA ενώπιον αυτου ᾽ και ΄ποιει την
οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου "αὐτοῦ: 13.
14. καὶ " πλανᾷ τοὺς
432 ν ος το. ‘el τις εἰς αἰχμαλωσίαν, er. XV. 2 (LXX). eis αἰχμαλωσίαν bmdyer - w ionian , a form ος εἴ τις ἐν ” µαχαίρῃ ἀποκτενεῖ, ( in. § Ἡ έν , a Li ef. δεῖ αὐτὸν ἐν ™ µαχαίρη ἀποκτανθῆναι * ‘-humb, \ a 68 f.)? χῷδέ ἐστιν HY ὑπομονὴ καὶ ” ἡ πίστις τῶν ἁγίων. x Cf. ver. , a a a 18; Win. ΙΙ. Kat εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆς, καὶ εἶχε κέρατα § 23, I. “Here is δύο "ὅμοια ἀρνίῳ, καὶ ᾿ ἐλάλει ὡς δράκων. room = , , c A ad for.” τοῦ πρώτου θηρίου "πᾶσαν ποιεῖ y Seeoni. ο + Nail gil Six = ty , ὸ θ ῃ 9,αἱο γῆν καὶ τοὺς 5 ἐν αὐτῇ κατοικοῦντας "ἵνα προσκυνήσουσι τὸ θηρίον Xiv. 2. 3 _ “Etquo TO TPWTOV, contemp- η ah a aN ° ας ~ 3 A > a tius abut. καὶ ποιεῖ ' σημεῖα peydda ἵνα καὶ ' πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ κατα- Ῥαήεπία βαίΐνειν εἲς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. ποπ. κατοικοῦντας ἐπὶ τῆς γῆς | διὰ τὰ σημεῖα ἃ ἐδόθη αὐτῷ ποιῆσαι (Suet. m2 os a , / a a 32-8 a a a Howe 11), ἐνώπιον τοῦ θηρίου, λέγων τοῖς κατοικοῦσιν ἐπὶ τῆς γῆς ποιῆσαι z Sec. article
usually omitted. Win. § 18, 75. For idea, cf. 4 Macc. xvi. 18-23, etc. For form, ϱ/. Class. Rev. 1904,
108-109, Helbing, 31-32- ἡ ap. i passage forms an apocalyptic application. § 20, 11 f. Ver. 14, xix. 20. only. as false Elijah.
e Cf. on iii. 8. h xvi. 14, xix. 20, so (Beliar) Sib. Or. iii. 63-74, 2 Thess. ii. 9, Mark xiii. 22, etc. k ii. 20, Deut. xiii. 2-4. En. Ixvil. 7.
a Chap. ix. 10; from Dan. viii. 3; cf. Matt. vii. 15, of which this b Gen. iii. 15, cf. 1 Macc. i. 30.
c Cf. Win. g With ἐν, here τς. 1 Cf. xii. 2 (6ca=dat. instrum.).
f Cf. iii. 9 (xiii. 15).
m By his authority, or at his instigation (cf. Num. iii. 6, etc.).
Vv. 11-18: the Imperial alter ego or the second beast, a monster from the land (identified afterwards with the tra- ditional ‘‘ false prophet,” xvi. 13, xix. 20, xx. 10). This mythological figure is not any individual like Simon Magus or Alexander of Abonoteichos or Apollonius of Tyana or Balaam redivivus, but a per- sonification of some order or institution devoted to the interests of the empire on its religious side, {.ε., the priests of the Czesar-cult in the provinces and especi- ally (cf. Introd. § 6) in Asia Minor, where the local dignitaries acted through the Diet of Asia in order to superintend and popularise the cult (so Holtzm., Pfleid., Charles, Bartlet, Porter, Bousset, Forbes, Swete). The following description brings out the cunning, suavity, and arrogance of this sacerdotal power.
Ver. 11. ἐκ τῆς yas—the mythological trait is applied geographically to Asia Minor (i.e. the East). Here again the cosmological antithesis has been trans- formed into a political application. The marine monster cannot exercise domi- nion over the land except through an intermediary ἐκ τῆς γῆς. Cf. Apoc. Bar. xxix. 4, where the two beasts, leviathan and behemoth, rise from the sea and the land, as in the ancient Semitic and Baby- lonian mythology the dry land and the deep were the habitations of the two
primeval monsters (En. Ix. 7 f., 4 Esd. vi. 49 f.), who represented the chaos-oppo- nent of heaven. The mild appearance of the beast (6. apy. does not mean that he deceived men with the name of the Lamb) is accompanied by a plausible appeal (cf. Weinel, 21 f.). The allusion (ver. 12), borrowed from the older dragon- myth, is to the seductive inducements held out by the Beast to Christians, such as considerations of loyalty, patriotism, self- interest, and the like. These are backed by (ver. 13) miracles, which together with magic are also connected with Nero redi- vivus in Asc. Isa. iv. 9-11 (cf. A. C. 175 f.). The deceptive influence of miracles was a sure sign of the end, in early Chris- tian literature (cf. the lines of the πρεσ- Burns cited by Irenzeus, i. 15, 6). Most Oriental cults practised such tricks la- vishly, and constant warnings against them were heard (cf. Weinel 9; Fried- lander, iii. 458 f., 521 f.).