Rev 13:11-17 | RWP | e4.org | Another beast ( αλλο θηριον ). Like the first beast (verse ), not a ετερον θηριον (a different beast). Out of the earth ( εκ της γης ). Not "out of the sea" as the first (verse ), perhaps locating him in Asia Minor without world-wide scope, but plainly the agent of the first beast and so of the dragon. He had ( ειχεν ). Imperfect active of εχω . Only two horns (not ten like the first, verse ). Like unto a lamb ( ομοια αρνιω ). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but "he spake as a dragon" ( ελαλε ως δρακων ). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep's clothing ( ).

‏ Revelation of John 13:11-17

Another beast ( αλλο θηριον ). Like the first beast (verse 1), not a ετερον θηριον (a different beast).

Out of the earth ( εκ της γης ). Not "out of the sea" as the first (verse 1), perhaps locating him in Asia Minor without world-wide scope, but plainly the agent of the first beast and so of the dragon.

He had ( ειχεν ). Imperfect active of εχω. Only two horns (not ten like the first, verse 1).

Like unto a lamb ( ομοια αρνιω ). Usual construction. Only the two horns of a young lamb and without the ferocity of the other beast, but "he spake as a dragon" ( ελαλε ως δρακων ). Gunkel and Charles confess their inability to make anything out of this item. But Swete thinks that he had the roar of a dragon with all the looks of a lamb (weakness and innocence). Cf. the wolves in sheep's clothing (Mt 7:15).

He exerciseth ( ποιε ). Present active dramatic present of ποιεω. In his sight ( ενωπιον αυτου ). In the eye of the first beast who gets his authority from the dragon (13:2). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions.

To worship the first beast ( ινα προσκυνησουσιν το θηριον το πρωτον ). Sub-final clause with ινα after ποιε seen in Joh 11:37; Col 4:16; Re 3:9, usually with the subjunctive, but here with the future indicative as in 3:9. Note the accusative after προσκυνεω as in verse 8. Here the death-stroke of one of the heads (verse 3) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

That he should even make fire come down out of heaven ( ινα κα πυρ ποιη εκ του ουρανου καταβαινειν ). Purpose clause again with ινα and the present active subjunctive of ποιεω and the object infinitive of καταβαινω after ποιε. Christ promised great signs to the disciples (Joh 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mr 13:22). So also Paul had pictured the power of the man of sin (2Th 2:9). Elijah had called down fire from heaven (1Ki 18:38; 2Ki 1:10) and James and John had once even urged Jesus to do this miracle (Lu 9:54).

And he deceiveth ( κα πλανα ). Present active (dramatic) indicative of πλαναω, the very thing that Jesus had said would happen (Mt 24:24, "So as to lead astray" ωστε πλανασθα, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams.

That they should make an image to the beast ( ποιησα εικονα τω θηριω ). Indirect command (this first aorist active infinitive of ποιεω ) after λεγων as in Ac 21:21, not indirect assertion. This "image" ( εικων, for which word see Mt 22:20; Col 1:15) of the emperor could be his head upon a coin (Mr 12:16), an imago painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14, 15 ter; 14:9, 11; 15:2; 16:2; 19:20; 20:4). Emperor-worship is the issue and that involves worship of the devil.

The stroke of the sword ( την πληγην της μαχαιρης ). This language can refer to the death of Nero by his own sword.

And lived ( κα εζησεν ). "And he came to life" (ingressive first aorist active indicative of ζαω ). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

To give breath to it ( δουνα πνευμα αυτη ). This second beast, probably a system like the first (not a mere person), was endowed with the power to work magical tricks, as was true of Simon Magus and Apollonius of Tyana and many workers of legerdemain since. Πνευμα here has its original meaning of breath or wind like πνευμα ζωης (breath of life) in 11:11.

Even to the image ( τη εικον ). No "even" in the Greek, just apposition with αυτη (her).

That should both speak and cause ( ινα κα λαληση κα ποιηση ). Final clause with ινα and the first aorist active subjunctive of λαλεω and ποιεω. Ventriloquism like that in Ac 16:16.

That should be killed ( ινα αποκτανθωσιν ). Sub-final clause with ινα and the first aorist passive subjunctive of αποκτεινω, after ποιηση, as in verse 12 (future indicative).

As many as should not worship ( οσο εαν μη προσκυνησωσιν ). Indefinite relative clause with modal εαν (= αν ) and the first aorist active subjunctive of προσκυνεω with the accusative την εικονα (some MSS. the dative). Note the triple use of "the image of the beast" in this sentence. "That refusal to worship the image of the emperor carried with it capital punishment in Trajan's time is clear from Pliny's letter to Trajan (X. 96)" (Charles).

He causeth all (same use of ποιεÂω as in 12, 15). Note article here with each class (the small and the great, etc.).

That there be given them ( ινα δωσιν αυτοις ). Same use of ινα after ποιεω as in 12, 15, only here with indefinite plural δωσιν (second aorist active subjunctive), "that they give themselves," as in 10:11; 12:6; 16:15.

A mark ( χαραγμα ). Old word from χαρασσω, to engrave, in Ac 17:29 of idolatrous images, but in Rev. (Re 13:16, 17; 14:9, 11; 16:2; 19:20; 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Ga 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Re 7:3). Charles is certain that John gets his metaphor from the τεφιλλιν (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this "mark of the beast" was necessary for life and all social and business relations. On the right hand, that is in plain sight.

Upon their forehead ( επ το μετωπον αυτων ). Accusative with επ, though genitive just before with χειρος (hand). See already 7:3; 9:4 (genitive επ των μετωπων ). Only in the Apocalypse in N.T.

That no man should be able to buy or to sell ( ινα μη τις δυνητα αγορασα η πωλησα ). Final clause with ινα and present middle subjunctive of δυναμα with aorist active infinitives. This is a regular boycott (Ramsay, Seven Letters, p. 106f.) against all not worshippers of the emperor.

Save ( ε μη ). "If not," "except."

Even the name ( το ονομα ). No "even," just apposition with χαραγμα (the mark).

Or the number ( η τον αριθμον ). The stamp (the mark) may bear either the name or the number of the beast. The name and the number are one and the same. They could write the name in numerals, for numbers were given by letters. Swete suggests that it was "according to a sort of γεματρια known to the Apocalyptist and his Asian readers, but not generally intelligible."